and gladnesse suffer all your hellish indignities even when you plow upon our backes and make long furrowes our bettering by your scourgings comes not from you aiming at nothing lesse being helpers forward of our afflictions when our Father was but a little displeased with us Zach. 1. 15. But from our Fathers love and bounty making all things worke together for our good Rom. 8. 28. You shall therefore smart for grieving us you being our Fathers rods shal be plagued with indignation after by you he hath corrected us Witnesse the hard-hearted Aegyptians Ahab Iezabel the three Herods the first butchering the harmlesse Innocents the second beheading Iohn the Baptist and the third Saint Iames. Witnesse cruell Nero bloudy Domitian Iohn de Roma Minerius stinking Gardiner witnesse the forty two children mocking the Prophet Ishmael scoffing at Isaac cursing Shimei railing Rabshakeh and others And do you thinke to escape who harme and hurt with your utmost abilities these sheepe which are of Christs fold such members who have Christ their head yea such who so many wayes have such intimate and inseparable society with Iesus Christ that what is done to these is done to him Math. 25. 40. And he who persecuteth them persecuteth him Acts 9. 4. CHAP. III. Vse 2. Disswading from hurting the Saints PResume not O you sonnes of men to harme or hurt those Vse 〈◊〉 Of 〈◊〉 who have fellowship with Iesus Christ Be it they are generally hated of all sorts and conditions Be it that most mens mouthes are open against them loading them with all manner of reprochfull nick-names yet do not you therfore imagine that you are priviledg'd to inveigh against them But consider in coole bloud advisedly 1. For what cause the world is so extraordinarily incenst against them and you shall find it to be because they runne not with the world to the same excesse of riot 1 Pet. 4. 4. Because their workes are righteous and worldlings wicked 1 Ioh. 3. 12. Even as the ancient Paynims in Tertullians time â—onus vir Caius Seius sed â—alâ—â— tantum quod christianus Tertul. Apol. pag. 810. could fault Caius Seius for nothing save for being a Christian which in their apprehensions was sufficient to make him an evill man So the prophane ones of the world thinke it as great a crime as may be to be a professour to whom we may say as Tertullian to the forenamed Heathens With you it Apud vos quodvâ— Câ—lerâ—â—us est prâ—tâ—r Deum verum Tertul. Apol. pag. 860. is lawfull to worship any God except the true God with you it is lawfull to be a swearer lyar drunkard any thing except a sound and sincere professour 2. Who they be which barke so bitterly against Professours Tertullian long since in his Apologeticall Discourse Qui fortâ— verè de Christiaâ—â—rum sterilitate conqueri possunt primi sunt leâ—oâ—â—â— productores aquariols sic carâ—j vâ—â—â—â—rij Magi c Tertul. Apol. pag. 885. reasons thus Who in very deed do complaine of the unfruitfulnesse of Christians The chiefe are Bawds Merchants for whores Wittals privy Murtherers Poysoners Magicians c. Even so might I reason and say who are they which are so enraged against the most upright-hearted Professours The chiefe and principall are swinish Drunkards cut-throat usurers prodigious swearers uncleane whore-mongers c. 3. Although I confesse you may find some Iudasses and Demasses amongst the Saints and why not aswell as a Devill in Christs selected Twelve a sacrilegious couple and an Apostaticall worldling in the Apostles company Yet for the generall I dare say of Puritannicall Christians what Puritanes I disclaime what I apologize for I have formerly shewed in briefe such which will not be prophane such who are professing and practicing Protestants as Tertullian of the Primitive * Quis illiâ— Siâ—ariâ—â— quis manticularius quis sacrilegus aut corruptâ—r aut lavantium prâ—do quis ex illis Christiaâ—â— ascribitur aut cum Christiani fâ—o titulâ—â—ffâ—runtur quis ex illis talis quales tâ—s nâ—ceâ—tes de vestris 〈◊〉 carcer semper de vestris semper metalla suspirant de vestris â—estiâ— saginantur Nâ—mâ— illic Christiaâ—â— nisi planè tantum Christiaâ—â— aut si aliud jam nec Christianus Tertul. Apol. pag 886. which of them is a privy murtherer Who is a cut purse Who is a sacrilegious person or a depraver or a robber of washers who of them is counted a Christian or when Christians are brought forth with their owne title which of them is such as many guilty persons of yours with which the prisons alwayes waxe hot the mines do sigh with yours with yours the beasts are fatted No Christian is there except for being a Christian or if otherwise then he is no Christian which of them is a drunkard swearer lyar Which of them is a defrauder Which of them is as many of yours O thou world which yearely fill the prisons make worke for the hang-man Which of them live prophanely and wickedly 4. How neare and deare they are to Christ Iesus Such they are which are 1. Given by the Lord Iehovah to his beloved Sonne Christ Iesus Iohn 6. 37. As branches to be grafted into him as Brides to be married to him stones to be built upon him as members to be nourished by him 2. For whom Christ Iesus Gal. 2. 20. gave himselfe for me for us Eph. 5. 2. 3. To whom Christ is given Isa 9. 6. Eph. 1. 22. Gave himselfe to the Church 4. Such who give themselves to Christ as living sacrifices Rom. 12. 1. As sheepe to be fed schollers to be taught subjects to be ruled 5. Such whose union with Christ Iesus is the nearest and surest in the world Cantic 2. 16. My beloved is mine and I am his nearer then the body and branches of a tree members of a naturall body boards or stones of the same building then of man and wife for they are but one flesh whereas Christ and these are one flesh Eph. 5. 30. And one spirit 1 Cor. 6. 17. 1. Then reason and conclude thus 1. Are those who are the principall laborious instruments to irritate and incense tumultuous turbulent spirits to pursue with deadly hatred and all implacable and impetuous despightfulnesse-sincere-hearted Nathaniels informing them although falsly that such Scripture-men Bible-bearers Sermon haunters c. are all notorious hypocrites and vile dissemblers and are all such which enragedly exclaime against the sincerest worshippers of God 1. Either sottish ignorant lossels speaking against those things which they know not as currish dogges barke against the Moone and at those they know not 2. Or simple meaning men misled by certaine usuall yet untrue and Diabolicall maxumes commonly applauded and credited sc no men are so bad as Professours they are all of them naught 3. Or else the rude rabble of prodigious swearers braine-sicke drunkards and such like deboist ruffians and stigmaticall varlets 2. Yea doth this malignant or misled company pursue with all
in me by his graces and Spirit and therefore his presence is effectuall and mighty to possesse and governe me hath dominion over me inwardly enlightening me to know and powerfully guiding me to do this knowne will of God 2. Continuall not as of a guest who lodgeth for a night in an Inne and is gone next day nor as a sojourner that flitteth but as an owner and possessour to abide for ever and graciously admits me to dwell in him so as to be joyned constantly unto him by faith as by an instrument of which society my love to God and my brethren is a witnesse 1 Iohn 4. 16. I should not onely infinitely wrong mine owne soule which I estimate more then the world for all that would advantage me no whit if it were lost bereaving it of its comfortable assurance of Gods infinite love and favor But also the Lord himselfe questioning the immutability of his unchangeable decree the power of his omnipotent almightinesse and the certainty of his promises which are yea and Amen confirmed with the hand seales and oath of truth it selfe if I did not ascertaine my selfe of my continuance to the end Perswaded therefore I wil be that I having fellowshippe with the Father shall not fall finally or totally The consideration of our society with the Father is an unmoveable proppe and pillar to uphold our wavering faith a sure anker to sustaine us in the most boysterous stormes in this raging sea of misery when the most hideous billowes of fiery trials infernall temptations ignominious reproaches or any other disasterous waves of storming calamities disquiet our passage towards the haven of endlesse happinesse Have we fellowship with the Father then with God and what is he A Lord of armies having all the hosts in heaven every one of those ministring Angels one whereof destroyed 185. thousand in one night 2 Reg. 19. 35. The innumerable multitudes of Sunne Moone and Starres of light lud 5. 20. Every one of those Elementary Bodies or Meteors ingendred of vapours in the aire above as wind raine haile storme tempest thunder and lightning having the sole soveraignty over and the onely guidance of all the variable and numberlâ—sse armies of all earthly artillery Witnesse the sea swallowing up the pursuing Aegyptians and sheltering Gods peculiar people Witnesse the earth ingurgitating or greedily devouring up those rebels in the wildernesse Witnesse the Hornets driving out the Canaanites Lice flyes and Frogs taming the haughty Aegyptians Witnesse those vermine whose contemptible intrals were the sepulchres of proud King Herod Witnesse the swords of enemies piercing through the bodies of their fellowes Iudg. 7. 23. 2. Chron. 20. 22. Yea sheathing themselves in their owners bowels 1 Sam. 31. 4. Therefore omnipotent to defend us Although therefore we be few and naked neither furniture of horses chariots Captaines or souldiers can hurt us if he be for us 2. Let Captains of enemies be as Cyrus amongst the Persians Hannibal amongst the Carthaginians Marcellus Scipio and Pompey amongst the Romanes Pyrrhus amongst the Epirots Scanderbeg against the Turkes 2. Let their soldiers be as painfull as Pismires as fierce as Tygers as swift as Eagles as strong as Lions as obedient as Scipioes 3. Let them have all things fit for warre plenty of money corne and other provision fitnesse of place helpe of friends and allies 4. Let their wals be like Babilons Forts like Ninivâ—hs 5. Let them have Tamberlanes troupe of 400000. horse and 600000. foot yet need we not feare having fellowship with God who is able to defendus Have we fellowship with the Father then with God who is good and mercifull to bestow all the treasure of grace upon us 2. With the Father who is just to protect us against Sathans cavils Rom. 8. 33. 3. With the Father who is wisdome it selfe to direct us by his Spirit in the darknesse of this world 4. With the Father who is rich to reward us in mercy 1. How should we be cast downe with poverty who have fellowship with him who is most rich whose is the earth and the fulnesse thereof who openeth his bounteous hand and filleth all with his good blessing Psal 145. Who giveth to the cattell their food and to the young Ravens when they crie Psal 14. True it is that many of these goodfellowes have need and may want bodily food But this want is supplied 1. with strength of body to beare the want thereof as in Moses and Elias forty dayes 2. With Gods rich blessings upon poore meanes of maintenance and nourishment as in Christs miraculous feeding of many thousands with a few loaves and Fishes in the widowes meale and oyle 1 Reg. 17. 14. 2 Reg. 4. 6. And in Daniels pulse 3. With contentation of mind with little as well as with much Phil. 4. 8. 11. 12. Or 4 With counterblessings of another kind as spirituall for corporall eternall for temporall 2 Cor. 6. 10. Poore and yet making many rich Iames 2. 5. Poore and rich in faith Rev. 2. 9. True it is they may want but they cannot want any thing that is good for them Psal 84. 11. Psal 34. 10. God denies them not because he is not able or willing to give but because such is his wisdome and love that he knowes and gives things most needfull for them as a carefull mother nurse and Physitian If the want of them be medicinable and profitable for us we need not regard the lacke of them Will the Lord give to ravens and lyons and not to men Will he give to wicked men sonnes of Belial and not to his owne Will he give them his Sonne his Spirit his graces his kingdome himselfe and deny them baser matters No he cannot he will not if the enjoyment of them be for our good 2. How should we be terrified with infamy of this world having fellowship with the Lord of glory For what And if S. Augustine feared the praise of the good detested that of the evill S. W. â— p. â— none are lesse gracious then the godly men Yet 1. They are gracious with some although not with all 2. They are in some favour although not in great 3. They are sometimes in favour though not alwayes 4. They are gracious with God although not with men True it is none are or ever were more base and vile then the godly men yet never in the eyes of all men onely of the wicked 2. Not altogether but in part 3. When they were most base and vile in mens eyes they were most glorious in Gods For they have fellowship with the Father 3. How should we feare exile who have a countrey in heaven we having fellowship with him whose is the earth out of whose country we can never be banished 4. How should we feare death who have our life hid in Mâ—rs time as qui ad â—â—undam 〈◊〉 â—â—â—â—â—hic merte 〈◊〉 â—yprian de Moâ— pag 53. 〈◊〉 〈◊〉 in tâ—mere qui ad Chri 〈◊〉 〈◊〉 tre Ib. pag. 49.
THE SAINTS SOCIETIE Delivered in XIV Sermons By I. B. Master in Arts and Preacher of GODS Word at Broughton in Northampton Shire LONDON Printed by GEORGE MILLER dwelling in the Black-Friers 1636. TO THE VERTVOVS AND NOBLE GENTLEMEN Mr. EDWARD MOVNTAGVE Mr. WILLIAM MOVNTAGVE Mr. CHRISTOPHER MOVNTAGVE and to the vertuous and noble Gentlewoman Mrs MANNERS Children of the right honourable EDWARD Lord MOVNTAGVE of Boughton in the County of NORTHHAMPTON Grace and peace I Formerly considering worthy and honourable what a bountifull Patrone your honourable father hath beene and still is to me not onely in giving me freely a presentation to the place where I now am when I had little or no relation to his Honour nor yet desiring any such favour from his Lordship But also by a continuall supply of his many bounties and favours to me and mine consulted with my selfe to testifie my gratitude to him as Elisha with his servant to the bountifull Shunamite 2 King 4. 13. And finding my selfe as unable to pleasure him by speaking c. As that is needlesse he dwelling among his owne people being knowne and honoured in Court and Countrey Yet considering that something was to be done for him as Elisha for her Ver. 14. I resolved to shew my thankfulnesse to him as Elisha to the Shunamite in a child in you his children by fore-warning you of and fore-arming you against the Sirenian and sinfull inchauntments of Sathans instruments to draw awry your young and flexible yeares into wayes uneven and unequall For this cause I gave you in writing an Epistle perswading you to imitate your vertuous Parents in their many pious and praise-worthy practices to which I adjoyned this Discourse of Spirituall Goodfellowship not then intending any further publication Yet now I have presumed to publish the same being perswaded and incouraged thereunto by many Divines especially two Batchelours in Divinitie M. Robert Boulton and M. Nicolas Estwicke Lecturers at Kettering who heard the Sermons preached and perused my Booke They being knowne in the Vniversities where they have beene Students and Fellowes of Colledges in the Countrey where they live and elsewhere to be grave reverend godly and judicious Divines under your patronage and protection Perswading my selfe that I adventuring to divulge this little Treatise in an age so learned and judicious shal be questioned like the Wise mans poore man What fellow is this c And Christ Iesus my Lord and Master is not this c. that disgracefull disesteeme of good things by mean men of which Iesus the son of Sirach speaketh Ecclesiasticus 13. 23. saying When a rich man speaketh every man holdeth his tongue and looke what he saith they extoll it to the clouds but if the poore man speake they say what fellow is this And Iesus the Sonne of God found verified in himselfe of whom they said Is not this the Carpenter the sonne of Mary whence hath he such wisdome c Marke 6. 3. Being more now then heretofore As for mine Epistle which I gave you to be as a glasse whereby you may more easily take notice of and as a booke of records to further your remembrances of the many worthy examples of your renowned Parents although I have kept it though unwillingly it being fitted for this Tractate opening somethings in the same and perswading by practice and examples as this by Doctrine and Precept it having had the approbation of my betters by farre to accompany the same being accommodated thereunto aswell in publique as in private from publique view Yet my hope and earnest desire is that you right noble and vertuous will profitably peruse both that and this to practice both assuring you that by walking in those wayes trac'd out by your religious Parents and describ'd in this Discourse you shal be sure to please God glad the good put to silence the contrary minded declare your reverent esteeme of your godly Parents in not degenerating from their Christian courses and manifest your selves to be true and living members of this incomparable goodfellowship with all true beleevers the Father and his Sonne Iesus Christ Thus desiring you and all good Christian Readers to give God the glory and me your prayers I leave them and you to read for your direction this following Discourse in few houres which I have painfully collected for the good of Gods Church not without great labour and much time beseeching the Lord Iehovah blessed for ever to grace my honourable Lord his vertuous Lady and all his noble Children with all spirituall blessings untill he bring them to glory the perfection of grace Servant to you all for the salvation of your soules IOSEPH BENTHAM To the Reader Christian Reader IT is the glory of true vertue to appeare as she is and to be seene in her owne proper colours wherein she hath a glorious triumph over vice which though audacious and impudent yet is she ashamed of her owne face and seekes to cover it with the vaile of vertue Instance Idolatry which puts on the maske of Piety Superstition of Religion Hypocrisie of Sincerity Covetousnesse of Thriftinesse Prodigality of Liberality Lewd fellowship of Good-fellowship Hereupon the lewdest companions that can be such as feare nor God nor man such as take libertie to all loosenesse and licentiousnesse committing all manner of sinne with greedinesse Carders Dicers Swearers Swaggerers Gluttons Drunkards and others like them very beasts in humane shapes Swine Dogs Toads Aspes yea Devils incarnate take upon them the name of Good-fellowes and entitle their abominable and execrable communion Good-fellowship Herein they have prevailed as farre as Papists in their undue and uniust usurpation of the title Catholicke entituling their Apostaticall and Antichristian Church the Catholick Church and to make their blindnesse or rather madnesse the more manifest to the whole world they ioyne these two contradictory titles together Romish-Catholickâ— Yet herein they have so farre prevailed as not onely themselves assume but others also give them that title Catholicke But how Surely in way of scorne and derision as the Holy Ghost giveth the stile of Gods to Idols As Papists so other lewd companions have so farre prevailed by usurping to themselves this stile Good-fellowes and to their society this title Good fellowship as others also that are not of that fraternity give them and their divelish society this stile and title Wherefore to pull away these stollen feathers from that blacke crow that foule crew this Treatise is penned wherein is declared who are the onely true Good-fellowes and what is the only true Good-fellowship namely the Saints and their Societie In handling which point thou hast good Reader set before thee as the particulars whereof that Good-fellowship consisteth so the sweetnesse and amiablenesse the dignity and excellency thereof and many other allurements to draw thee thereto together with directions how to obtaine a freedome in that fellowship and how to carie thy selfe worthy thereof answerable thereto Be more diligent inviewing and well
mans prayers while he lives and teares when he is dead let him give his lift time 5. The unfaithfulnesse of men put in trust is such that it is good for men to be their owne executors in giuing to the needy mâ—ns relieve The husbandman knowing the ground to want seed sowes although it sayes nothing Iob if he saw the poore without clothing clothed him He that seeth his brother haue need and shuts up c. 1. Ioh. 3. 17. Pure religion and undefiled is to visit the fatherlâ—sse Iam. 1. 27. not to suffer them to visit by begging which is a disorder in a commonwealth Inquire wee therefore such who dare not for shame or cannot for sicknes aske and bestow our almes vpon them Give But of what Of a mans owne Give in justice goods truly gotten Isa 5. 8. 8. 3. 58. 7. not goods of oppression Restitutio est actus redditur quod ablatum vel acceptum est Tolet. inst Sac. lib. 5. c. 16. p. 715. Hom. of resur Toâ— 2. p. 212. dare rem deo se dâ—monâ— vsury c. such are for restitution without restitution which is an act of justice by which that is repayed to every man which is taken from him God accepteth not your confession nor yet your repentance not distribution Those who give goods wrongfully gotten to the poore doe give their substance to God themselves to the divell Worthy is the saying of Solimus the ninth of the Ottoman race who being perswaded by Pyrrhus to do some good workes with wealth M. Knols Trak histor he had wrongfully taken from certaine merchants answered Wouldst thou Pyrrhus that I should bestow other mens goods wrongfully taken from them upon workes of charity and devotion for mine owne vaine glory and praise assuredly I will never Third part of Hâ— against perill of Idol pag 72. Nihâ—l est enim liberale quod non idem â—â—t iusâ—um Tull off c â—6 Wherefore L. Siâ—las c. Câ—saâ— conveying of goods from the just owners unto strangers oâ—ght not to be thought liberality for nothing is liberall whih is not just said a heathen doe it nay see they be restored to their right owners which was done accordingly L. Sillas and Caesars conveying of goods from the just owners unto strangers ought not to be thought liberalitie for nothing is liberall which is not just saith Cicero And remarkable is the doctrine of the Church of England which saith money so wickedly gotten is most meet to be put to so wicked an vse God hates spoyle and ravine offered in sacrifice and alledgeth Plato who saith such men who suppose God doth pardon wicked men if they give part of their spoyles and ravine to him take him to be like a dogge that would be intreated and hired with part of the prey to suffer wolves to werry the sheepe How or with what mind shold we give alms with a loving mind 1. Cor. 13. 3. with a tender and pitifull heart Isa 58. 10. In simplicity singlenesse and sincerity Rom. 12. 8. Mat. 6. 3. like the husbandman who covers the seeds when he hath sowen it with cheerefulnesse 2. Cor. 8. 4. 12. 9. 7. In faith our persons not accepted neither will our worke With a bountifull and liberall heart Deut. 15. 11. 2. Cor. 9. 6. To right ends sâ— 1. To Gods glory 2. Cor. 8. 19. To declare our thankfulnesse for Gods favours 2 Cor. 8. To refresh Christ in his members To provoke others to bountifulnesse 2. Cor. 9. 1. â— To procure a good opinion of our profession Mat. 5. 16. And to testifie our faith and other graces CHAP. VI. Vse 4. Graces must be communicated MVch more ought we to impart such spirituall graces we have each to other for if we must give bread much more grace It being peerlesse better then life Psal 63. 3. More comfortable to its enioyer then the increase of corne wine and oyle unto their owners Psal 4. 7. It being peculiar to the household of God The fountaine of other favours Psal 84. 11. A step to the crowne of glory And keeping from destruction Lam. 3. 22. Let therfore the men of Belial deride with hellish geering at this as too too unnecessary precisenesse Let them with virulent tongues slander this as a matter of unwarranted singularity Let Sathans revellers endeavour to pervert and impoyson the hearts of all they can with detestable impiety and prophanenesse Let luke-warme Christians carelesly sleight over this so important duty Yet all you who are entred into this so sweet society of Saints doe not you eate your spirituall morsels alone doe not you hide your talents in a napkin but employ them to your Master glory communicating grace to your fellow members To this end 1. Behold the holy ones of God whom you ought to follow Mot. 1. Saints example as they followed Christ Eph. 5. 1. Then will you acknowledge this to be avowable Thus did the children of the Church Isa 2. 3. Thus did Philip of Bethsaida Ioh. 1. 45. Thus did the woman of Samaria Ioh. 4. 28. 29. Thus did that Seraphicall Preacher Saint Paul As 26. 29. 2. Consider that glory of God is end of our Creation 2. Gods glory the end of our Creation Rev. 4. 11. Predestination Eph. 1. 6. Ought to be the end of all our actions 1 Cor. 10. 21. It is of such great esteeme with the Lord that he would rather part with an onely Sonne then with his glory and therefore ought to be the end of all ends 1 Tim. 1. 17. 1 Pet. 4. 11. And that you can no wayes glorifie God more then by lessening Satans side and increasing the number of Gods subjects A Kings honor as saith the Lord Prov. 14. 28. consisting in the multitude of subjects 3. If you are defective herein it is an infallible argument 3. Grace and gracious men are working that you your selves are empty of grace and goodnesse If fire having combustible matter leave off to combure and turne into fire whatsoever it can if a candle once throughly lighted can cease to spend it selfe for the enlightening and benefiting of others then may the graces of Gods Spirit having fit matter to worke upon lye idle Then may the Saints and holy ones of God who are the Lights of the world Eph. 5. 8. Matth. 5. 16. cease to give light to others by their godly conversations and Christian perswasions As the former so the latter is altogether impossible It is the property of men senselesse and unseene in the wayes of God not to labour the good of other It is the quality of incarnate Divels to hinder and discorage beginners crying out come let us go to the ale house c. in stead of come let us go to the house of God But it is an inseperable condition of godly men to draw others to amendment to covert their brethren and communicate Bonâ—â— sâ—â—i diffusâ—vâ—m their graces to them For grace is of a spreading nature Ioh.
7. 38. 4. Shall wicked men who are obsequious to base Lords 4. Wicked men strive to make others bad serve with all dutifull observance first the world whose service is vaine Eccl. 2. 10. Hard bringing carking cares Eccl. 1. 14. Dangerous unfitting for the service of God 1 Ioh. 2. 16 Deceitfull offering with Iabin milke with the one hand a naile with the other exchanging for advantage copper for gold Secondly sinne whose service is base it being baser then the most fastidious creatures and exceeding tyrannicall recompencing its best and most dutifull observants with everlasting death Rom. 6. 23. Thirdly Sathan a grand enemie to mankind powerfull onely to punish promising liberty yet in hellish bondage joying at their destruction Shall these strive with tooth and naile and imploy their utmost endevors to hale and drag and use all fraudulent guiles and fawning glozes to win others to their pernicious and damnable society although hereby they aggravte their owne damnation And shall not we who serve the Lord of life whose service is as unlike to theirs as light to darknesse heaven to hell glory to shame Whose service is first most honourable in regard of our Lord who is King of Kings and Lord of Lords of whose kingdome there is no end In regard of our fellow-servants who are not the risse rabble of wicked men but those renowned Patriarchs as Abraham heroicall Kings as David magnanimous Prophets as Eliah blessed Apostles as Paul and all the company of glorious Angels and happy Saints in heaven triumphant and on earth militant Secondly most pleasant and delectable in regard of our Lord and Master who is no churlish Nabal oppressing Pharaoh or hard-dealing Laban But such whose words are full of delectation he calling us not onely servants but sonnes Exod. 4. 22 23. and friends and his deeds correspondent In regard of our taske his commandements being pleasant and not grievous And most gainefull bringing advantage by life and death sicknesse and health here and hereafter Shall not we I say imploy our utmost indeavours to conglutinate others into tâ—â—s so sweet society Seeing that by this means we do not diminish our own store as by parting with wordly substance nor keep our own without impaiâ—ing or augmenting it But hereby we increase graces here and glory hereafter 5. There is no meanes possible whereby we can benefit one another so much as by correcting our brethren as by Imparting grace to others the best benefit to them inlightening them with our knowledge imparting Gods graces to them and working grace in them For could we by our endeavours raise them to the highest pitch of honour mount them aloft into Hamans place of fauour and command So that their smiling countenances might make glad soâ—e their angry frownes strike dread into the hearts of others Could we ascertaine them of the full fruition of all the golden mountaines and fruitfull Ilands under the whole heavens Could we procure for the satisfying of their appetites the greatest satiety of all mellifluous Nectars and delicious aliments that earth ayre and water can affoord of all exquisite and resplendent garments curiously wrought and embroidered by the art of man finely perfum'd with the most odoriferous Myrrhe Aloes and Cassia and garnished with varietie of gemmes and belliments so that they are clothed in purple and fine linnen and fare deliciously every day Yet all these without grace are but so many silken manicles and golden fetters of a miserable wretch haled to wofull execution On the contrary Let a man be furnished with the last measure of those heavenly endowments of saving grace although he be the drunkards song a by-word to fooleâ— the anvile of all dunghill scorne and disdaine a monster amidst men Psal 71. 3. Zach. 3. 8. such an object of commiseration that may melt an Adamantine heart into pitifull compassion of his extreamest miseries Yet in this man the beloved of the Lord his rich inheritance peculiar portion rich jewell apple of his eye an heire of heaven a judge of the world Christs beautifull spouse never wanting a sweet comforter a never-failing friend who will not leave him untill it hath set an eternall crowne of glory upon his head Psal 84. 10. Poise these in an even ballance and we shall see grace as farre surmounting all these golden vanities as heaven doth earth the peerelesse Sunne a pinking candle and a golden mountaine a heape of dust 1. Grace is peculiar to the soule It s not the backe or belley but mans immortall soule which is the place wherein grace is resident 2. Grace is proper to the Saints Those who walke in the cursed wayes of damnation are strangers to Gods graces But those other thingâ— are common both to good and bad Absolon of an amiable beauty aswell as Ioseph Goliah matchlesse in power and prowesse aswell as Sampson Haman a Kings greatest favourite as well as Mordecaâ— Dives abounding in wealth aswell as Abraham 3. Grace of as long continuance as heaven it selfe and those crownes of immortality In regard of it selfe as love joy peace which shall extend even to eternity never ending Or in regard of its fruits the fruits of faith hope patience prayer c. being endlesse Those other are of so limber and brittle nature that there can be no assurance of their continuance Riches often mount aloft on Eagles wings leaving their owners in extreame scarcenesse Beauty is oft blasted by cares sorrowes discontents sicknesse and made disdainefull Strength many times is enfeebled by inlenesse gluttony drunkenesse adultery diseases c. Honourable advancement is often turned into scornefull contempt and hatefull obloquie Howsoever at the bed of death they must shake hands for ever 4. Grace is a most sweet refreshing comforter in all extremities This did revive David in his distresse This made Iob blesse God for taking away This made the Apostles rejoyce in afflictions And the Martyrs to contemne the utmost rage of hellish persecutors Those other have no more power to comfort in the needfull time of dread then congeal'd ice to give warmth to a starveling body tart vinegar to supple a smarting wound or smoothering smoke to comfort a tender eye Witnesse Achitophel who for all his great esteeme hangs himselfe Ahab who being but denied Naboths vineyard is sicke with griefe 6. Lastly considering that gaine is of such efficacy that it makes the martiall man to abandon all fearefull cowardise forsake the delight of his eyes and his tender children disregard his owne life and with heroicall prowesse encounter his formidable bloud-thirsty enemy What drives the ventrous mariner through so many perillous hazards and dangerous pericliations save onely hope of gaine Yea what doth edge the keene appetites of cursed and cruell inclosers oppressing landlords hellish usurers to grinde the faces of the poore purchase Gods displeasure and damne their soules save onely gaine This therefore being so prevalent let me use it as a spurre to pricke you forward to this so sacred
the sphericall Zones Could he not onely wish for with Alexander but also obtaine other worlds as an immeasurable addition to his former inheritance yet is there no more comparison betwixt this onely imagined soveraignty and the reall inheritance of Gods children then there is betwixt corruption and incorruption pollution and perfit purity lasting eternity and a fading moment heavenly treasure and earthly trash 1. Pet. 1. 4. To an inheritance incorruptible undefiled that fadeth not away reserved in the heavens 6. Parents provide marriages for theit children Even so 6. Marriage the Lord of heaven hath provided such an husbād for his children That if all the renowned excellencies of all mankind from Adam to the dreadfull day of judgement and of all angelicall beings which are and have bene were confer'd upon on men His comely feature should be hatefull deformity his amiable beauty loathsome ilfavourdnesse his quick-witted understanding blockish ignorance his angeliall eloquence rude barbarisme and his other perfections meere frailties in respect of those extraordinary transcendencies of Christ Iesus the husband of Gods children Rev. 19. 7 8 9. CHAP. II. Duty 1. Saints must love God IF God he our father we ought to love him Not onely Duty 1. doth Religion command children to love their parents but also nature it selfe requireth this duty some therefore derive Pilius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifying a sonne of a greeke word which signifieth a lover And I verily thinke this being so much talked off and practised in conceipted ostentation few which heare me this day thinke I need tell them they ought to love God nor perswade them to put the same in practise The simplest here present beeing ready to say though they come to the Church for fashion sake as their neighbours doe although they are not very bookish although they give little eare to the Word of God preached yet they know as much as the best preacher can tell them they knowing that they must love God above all and their neighbour as themselves and this they doe or else it is pittie they should live Loath I am to have you spend time to no purpose much lesse at a Sermon for if all words should be gracious much more of a Minister in publique to a congregation as from God And therefore did I not thinke it more then needfull to perswade you to love God Did I not heare painted sepulchers satanicall lyars and other cursed impes of that damned Apostata say theylove God Did I see him lou'd in deed as well as in word in truth as in tongue in practise as in profession I would willingly have spent my paines about some filiall duty lesse thought upon then on this so much talked of yet little practised For if we but inquire at the oracle of this our father we shall find recorded in indelible characters that such who truly love God Hate that which is evill Psal 97. 10. Signes 1. 2. Keepe Gods commandements Exod. 20. 6. Ioh. 15. 10. sc sincerely although imperfectly desiring and endeavouring to performe things commanded Behave themselves conscionably in their calling Ioh. 21. 15. Conforme themselves to God 1. Ioh. 4. 17. being followers of him as deare children Love not the world 1. Ioh. 2. 15. Love truely Gods children 1. Ioh. 4. 20. Often thinke upon God as their chiefest treasure Mat. 6. 21. And love Christs appearing or comming to judgement 2. Tim 4. 8. Iam. 1. 12. And then having surveyed-with a carefull inquisitive view the carriages and conditions of most men I much feare after a diligent scrutiny 1. We having compared such who detest sinne because its a breach of Gods law and therefore eschue and flie from it as from a serpent With those who thirst after impiety as greedily as the chased deare after the water brookes or the gaping earth after the dew of heaven and solace themselues with as great delectation in silthinesse and superfluity of naughtinesse as Leviathan in the restlesse Ocean 2. Such who keepe Gods commandements with sincerity of heart they to the vtmost of their power leaving undone all evill forbidden and doing all good duties commanded not for any sinister aime or by-respect but for the Lords sake because he hath commanded these and forbidden those and being universall in this their obedience neither appliable like the starre Mercury to every adjacent nor the turning weather cocke hurried about with every blast of contrary winde remaining the same in all companies places and at all times like the greene ivi◠keeping the same colour in the sharpest winter that it hath in the pleasant summer With those who no whit regard those sacred lawes written with the finger of the worlds creator and those who unequally and unjustly share their obedience betwixt the Lord and his grand enemie the devill such who have their changeable suites sometimes seeming to observe Gods commandements for sinister respects otherwhiles namely in secret and amidst their villanous complices no whit regarding those divine and more then angelicall direction 3. Compare we those who walke conscionably in their callings being carefull to have the soules of their children and servants deck'd with the invaluable robes of Christs Righteousnesse nourished and strengthened with the food of eternall life With that carelesse company which regard no more so that they be of comely feature neately trimd finely fedde of liberall education and richly provided for and those vilest of men who by their wicked examples staine their purest times with the blackest dye of hellish impieties Sathans cognisance feeding their immortall soules with the damned art of swearing lying cursing and such like venome and poyson of Aspes 4. Those who conforme themselves to the glorious example of our heavenly father doing their vtmost devoir that they may be holy pure perfect and mercifull as their father in heaven is With that degenerating company of men which will doe the lusts of the divell Could we segregate those which are crucified to the world and have it crucified to them and although they love the good creatures and gifts of God yet it is neither preposterously irreligiously nor unequally but in order sc first God then godlinesse then good men enemies then profit then pleasure 6 Those whose hearts are fast glued to the Lord Iehouah and his crownes of immortality as their only treasure 7. Those who love with all entirenesse of affection the sonnes of God And Those who love the appearing of our blessed Saviour having a comfortable assurance of his love and a sincere care to please him in all things From those which love the world servilely sensually preposterously immoderatly disorderly and undiscreetly Those whose chiefest treasure is on earth Those who are inraged with implacable malice against the children of God and their sincerity And from such who love the Lords appearing no more then villanous malefactours the comming of a just and righteous Iudge And it will manifestly appeare I much feare that few onely
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
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
and from former signes and sense of Gods favour Of graces some are principall and absolutely necessary to salvation as faith hope love these may be lessened decayed and covered in regard of operation Psal 51. 10. Create in me a new heart Some are lesse principall yet requisite and very profitable as the feeling of Gods favour chearefulnesse in prayer joy in the Holy Ghost which lesser graces may be quite lost for a time Me thinkes such like considerations as these following may sufficiently incourage all of this society against feare of not continuing in the love and favour of God 1. Such are the gifts of God the Father to his onely Sonne Christ Iesus Which Donatives he will not lose Iohn 6. 39. Neither shall any take them out of his hands 10. 28. 2. Such are the precious purchase of the invaluable bloud of the immaculate Lambe the Sonne of God more worth then millions of worlds Acts 20. 28. Things dearely bought are dearely beloved dearely beloved are carefully kept and not willingly lost 3. Such have Christ Iesus praying for them Luke â—â— 32. That their faith faile not Iohn 17. 9. That his Father would keepe them Verse 11. from the evill one Verse 24. Heb. 7. 25. That they may be with Christ 4. Such are kept by the invincible power of God through faith unto salvation 1 Pet. 1. 5. 5. To such the Lord hath promised and his promises are yea and Amen 2 Cor. 1. 20. eternall life 1 Iohn 2. 24. 6. Such are sealed by the Spirit of God to the day of redemption Eph. 4. 30. Therefore it is as possible 1. For Iesus Christ that invincible Lion of the Tribe of Iuda victoriously conquering sinne Sathan death and damnation 2. For the Lord of Hosts whose hosts and armies are all creatures from the most contemptible flyes and lice to the mightiest Angels whose omnipotencie is such that he effecteth what he will all things being alike possible to him It 's as possible I say for the Sonne and Father to be overcome as for the Saints being kept and preserved by them both 3. It 's as possible for Gods decree to suffer mutation and change and so for that Lambes Booke of Life for so is the Decree of Gods Election called continually to be mutilate subject alwayes to defacing by having the names of some of Gods Elect blotted out of the same and yet there is no variablenesse with the Lord nor the least shadow of changing Iam. 1. 17. 4. For the ingraven seale of Gods sanctifying Spirit to be blotted out and so to be more uncertaine then those of the Medes and Persians 5. For the inestimable bloud of the immaculate Lambe Christ Iesus to be as water spilt upon the earth 6. For the purest and most prevailing prayers that ever ascended to the Lord of Sabbaths the meritorious petitions of Gods owne Sonne to be of no force and yet the Prayers of one righteous man availeth if it be fervent Iames 5. 17. 7. For Gods promise to be unfaithfull as for those who have fellowship with the Father to fall from grace finally totally But the one therefore the other are altogether impossible I know the Prophet Ezek. 18. 24. saith when the righteous Ob. c. But as Mr. Yates and others say well Those words are a commination or warning to keepe the elect from falling to make the reprobate inexcusable 2. The words are generally spoken to all in the Church therefore the worser part may fall away â—his ad Casarem pag 110. Zanch. Tom. 7. page 340 341. Contra Rem in Collat. Hagien Thes 5. 3. They are conditionall like Rom. 8. 13. Luke 19. 40. Scriptures and reasons against this are learnedly answered by Mr. Bernard in his Rhens against Rome When therefore that roaring Lyon who seekes by all meanes to devoure shall use such like temptations against the assurance of thy perseverance as these following O thou who hast fellowship with the Lord and so furnished with true saving faith thou art mutable fraile and weake 2. Thou art uncertaine of thy salvation 3. Thy first parents in Paradise could not stand 4. Their strongest Children have fallen witnesse David Salomon Paul Peter c. and dost thou thinke to continue Thine enemies are not few but many not meane but mighty not malecontent alone but also malicious not tractable but truculent not lither but laborious not simple but subtile not negligent but vigilant and dost thou dreame of perseverance Enliven thy selfe after this or the like manner I confesse mine owne imbecillitie the fall of my first parents in Paradise in their innocency and their posteritie neither am I ignorant of the number nature and properties of mine enemies What then Must I therefore of necessitie fall away No such matter 1. I am weake and seeble True But I doe not rest upon my selfe but upon the Lord who keeps me who is greater then all neither is any able to pluck me out of my Fathers hands Iohn 10. 29. 2. I am uncertaine But how In regard of my selfe but God hath established me in Christ 2 Cor. 1. 21. 3. Neither did Adam stand in innocency nor Sathan in glory True they stood by their owne strength so do not I by Christ I stand and am kept by the power of God to salvation 4. The strongest of Adams posterity have fallen yet not finally Peter was winnowed Paul buffeted But they rose againe their faith did not faile Gods grace was sufficient for them Winnowed I may be buffeted I may be overcome can I not be for my life is hid with Christ in God 5. Mine enemies are many yet more with me then against mee 2 Reg. 6. 6. They are malicious But God is mercifull They are not so strong but God is more strong and although they are watchfull yet I know to my comfort that he that keepeth Israel doth neither slumber nor sleepe and therefore I shall continue Moreover 1. Since it is Gods will to save me Iohn 6. 39. 2. And Gods will shal be done Psal 115. 3. For he can do what he will although he will not doe all he can 4. Since the faithfull formerly beleeved this 2 Tim. 1. 12. For I am perswaded that he is able to keepe that which I have committed to him against that day 4. â—8 Will preserve me c. 5. And warrantably The Apostles and Prophets preaching it 2 Tim. 2. 10. The foundation of God standeth sure having this seale the Lord knoweth who are his 6. Since the gifts and callings of God are without repentance Rom. 11. 29. And so the graces of God are irrevocable in regard of the seed substance and habite of them although not in regard of the actions fruits feeling measure and degrees Psal 51. 9 10 11 12 1â— 7. Since the Lord will finish and perfect his workes of grace once begun Phil. 1. 6. 8. Since in a word I have fellowship with the Father and so intimate that he vouchsafeth to dwell
Christ with God Let him feare death saith St. Cyprian who will passe from this death to the second death It is his part or duty to feare death who will not go to Christ saith the same Father I desire to be dissolved saith the blessed Apostle Phil. 1. 23. Blessed are the dead saith the Spirit Rev. 14. 13. Come Lord Iesus saith the Bride Rev. 22. Whence springs this desire What is the ground of this blessednesse And whence flow those earnest longings save from the sweet society with the Father 5. How should we feare sinne having fellowship with him who justifieth Rom. 8. 33. Death having fellowship with life Or Sathan having fellowship with God True it is we living here on earth are subject 1. To sinne scil the staine yet free from the dominion and due desert of sinne 2. To death scil its stroke it being decreed for all men once to die yet free from the fling of death 3. We are liable to Sathans bitter buffetings yet that evill one cannot touch us with his deadly blowes Iohn 5. 18. 4. We are not exempted from the grave It must have us but it may not hold us for ever 6. How should we feare any thing having fellowship with God who hath all things To conclude therefore For our comfort we may ascertaine our selves that having fellowship with the Father wee shall have no good thing with-holden totally finally without a supply if it be good for us 1. Have we fellowship with the Father Then shall we be invested with his Spirit enriched with his graces rewarded with his kingdome 2. Have we fellowship with the Father We need not feare either want of sufficiencies want of counsell in distresse want of comfort in cur extremities want of grace in this life or glory in that which is to come 3. Have we fellowship with the Father We have him therefore to be our friend his Sonne our Spouse his Spirit our comforter his Angels our guard his Saints our companions and his creatures our servants And doth not this minister my brethren superabundant consolation to all such who have fellowship with the Father All matter of comfort is included in this fellowship Is an happy an honourable a pleasant or profitable condition matter of solace and rejoycing Behold here are all for who more happy who more honourable who more pleasant or rich then such who have fellowshippe with the Father CHAP. IIII. Vse 2. Reprehending wicked men Vse 2 WHy boast you so you bragging Belials terming your selves and such who are birds of the same feather with you the onely goodfellowes Whereas were it possible to take away your dunghill scurrilities quassing complements ridiculous girings obscoene ribauldries irreligious tongue-smitings of men better then your selves blasphemous oathes and such like hellish stuffe your time is irksome and your mirth is marred Why vaunt you so of your society it being with Sathan and his cursed workes of darknesse Here is a fellowship which is truly good because with God Yours brings shame this honour Yours perils this safety Yours losse of time of wealth of wit of credit of soule of heaven this great gaine interesting into earthly things giving a full enjoyment of a sufficiencie of saving graces and an assurance of immortall Glory yours no sound comfort this joy solid and substantiall for it is with the father In stead therefore of glorying in your sinne take notice of your danger folly and duty 1. Have the Saints fellowship with the Father then in what a lamentable case are all such who dare presume to abuse and wrong those who aâ—â— so nearely indeared to the Lord It was and will be the use and practise of Sathan and his serpentine brood to esteeme of Gods Saints as of the refuse and of-scouring of all things 1. Cor. 4. 9. 13. to repute them monsters Isa 8. 18. Zach. 3. 8. Psal 71. 7. To make them their songs and byword Iob 30. 9. in their ale-bench meetings Psal 69. 12. To accuse them falsely lay to their charge things which they never knew or some waies or other to tongue-smite the spotlesse innocency of the Lords owne jewels and then with domineering insulations to laugh amaine that they had a dexterity to conceive give birth unto or greater growth to the fabulous fictions of their base brotherhood against the Saints of God But were such men well verst in the booke of God they should finde that mocking Ishmaels rayling Rabshakehs reviling Shimeies scoffing Children back biting Doegs slandering Tertullus and all the Kennell of those doggish barkers against Gods Children either for naturall infirmities 2. King 2. 23. Or for pieties sake Gen. 21. 19. Gal. 4. 19. Or for envie Acts 21. 24. 28. escaped not the sharpe and smarting punishments of the Lord Witnesse those 42. children eaten by 2. beares 2 King 2. 24. Witnesse the sonne of the bondwoman cast out of the Church of God Witnesse old Shimei cruell Doeg Witnesse 2. Chron. 36. 16. Ier. 18. 21. And doe you who treade in the same trace with that rayling rabble thinke to escape Ioabs souldiour if he might have received a thousand shekels of silver in his hand yet would not put forth his hand against Absolom 2. Sam. 18. 12. for had he he should have wrought falsehood against his owne life Haman for all his greatnesse dares not but honour Mordecai although he hated him to the death Ester 6. 11. because he was a man the King delighted to honour Meane men feare to hurt or harme the dearely beloved of great persons dreading their displeasure The children yea the favourites yea the servants of mortall Princes deeme themselves greatly priviledg'd from danger and disgrace And dare you abase and abuse not a Mordâ—cai not the sonnes or favorites of mortall Princes but such who have fellowship with the father These are the Lords iewels Mal. 3. 17. 1. Yea such that he purchased with his sonnes owne bloud Ephes 1. 14. the purchased possession Men may give much for Iewels but no man I think would give the life of a sonne of an onely sonne of such a one in whom he was well pleased for any Iewell the rich merchant sels all to buy a precious pearle but not the life of an onely sonne but these are such iewels that the Lord did buy at so deare a rate 2. Yea such that he doth carefully keepe giving his angels charge over them who pitch their tents about them Psal â—4 7. yea himselfe doth alwaies watch over them by his carefull providence Psal 121. 5. Are they so amiable and lovely so deare and precious so honourable and glorious so carefully kept and defended with and by the Lord and dare you offer violence unto them 2. These are the apple of Gods owne eye doe you not tremble to strike at God himselfe yea at his eye yea at the apple of his eye the tenderest part 3. These are his peculiar people his annointed ones whom you may not touch so as to hurt or offer
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
1. With a fore-thinking premeditation of the weightinesse of that important duty we are going about our owne weaknesse and worthinesse and the dreadfull Majesty of the Lord to whom we pray thus we are commanded to take words and turne to the Lord Hos 14. 3. Thus dealt the penitent prodigall Luke 15. 17. 8. I will go to my father and say father I have sinned c. 2. With a sincere purity of heart Heb. 10. 22. Let us draw neare c. I know it is impossible for man to be pure save only 1. In regard of former times of unregeneration 2. In regard of their desires and endeavours 3. In regard of other men scil sonnes of Belial 3. With a lowly and submisse humility thus did the father of the faithfull pray stiling himselfe dust and ashes Gen. 18 27. That prevailing Canaanitish woman petitioner Math. 15. 27. Truth Lord yet the dogges c. Luc. 18. 11 12. God be mercifull to me a sinner Thus are we all commanded Psal 95. 6. Let us bowe c. 4. With knowledge and understanding 1 Cor. 14. 14 15. I will pray with understanding 5. With a faithfull assurance that our prayers shal be granted What els meaneth the Apostle St. Iames 1. 6. 7. Let him aske in faith Saint Paul 1 Tim. 2. 8. Without doubting And our Saviour Christ Math. 21. 22. All things whatsoever you aske in Prayer believing 6. With zealous earnestnesse Iames 5. 16. Cold prayers lose their fruit and force 7. With hearts reconciled to God by true repentance Isa 1. 16. 8. With hearts reconciled to our brethren by brotherly love and condonation Math. 6. 14. 9. With an unwearied constancy Crying day and night Luc. 10. 7. Holding him fast till he blesse us Gen. 32. 28. And never giving over untill we prevaile Math. 15. 22 23. 28. 10. In the name and mediation of Christ Iesus the sole Saviour of mankind and the alone Mediator between God and man 1 Tim. 2. 5. Hitherto you have asked nothing in my name c. Iohn 16. 23. 11. For things agreeable to Gods will 1 Iohn 5. 14. viz. For things which are good holy lawfull possible profitable and needfull Prayer thus qualified is good and acceptable in the sight of God 1 Tim. 2. 3. Is an extraordinary yea beyond imagination prevailer with the Lord in the courts of heaven bringing such who effectually use it to salvation Rom. 10. 13 14. And therefore to an happy enjoyment of fellowship with the Father CHAP. X. The fift Meanes and Duty is hearing of Gods Word DEsire we with the most earnest longings strive we amaine 5. Meanes Duty with our utmost endeavours to heare the Lord speake to us in his Word and delight we extraordinarily in such desires and endeavours This is the word of Gods grace Acts 20. 32. 1. Comming Mot. 1. from Gods grace 2. Shewing Gods grace 3. Working grace in those who believe and obey it 2. This is the Word of faith Rom. 10. 8. 1. Requiring faith to believe it 2. Teaching what faith is 3. Begetting and strengthening the same Rom. 10. 17. 3. This is the Word of life Iohn 6. 68. Thou hast the Word of eternall life 1. Begetting a Spirituall life 1 Pet. 1. 23. 2. Nourishing and strengthening our Spirituall life 1 Pet. 2. 2. And 3. Offering eternall life Iohn 5. 35. 4. This is the Word of salvation Acts 13. 26. In regard of its fruits and effects declaring to us the way of salvation 5. This is the Word of reconciliation 2 Cor. 5. 19. 1. Shewing how men are reconciled to God 2. Instrumentally working the same reconciliation betwixt God offended and man offending And therefore a speciall meanes to obtaine fellowship with the Father Let not the examples of the world whose desires after the enjoying of transitory delights and momentany treasures are boundles and their endeavors endlesse no whit at all or very litle regarding this heavenly voice of the Lord of glory neither let the strange and preposterous practice of diverse greater persons whose use was ordinary to have Thursday meetings for bowling but not Friday for hearing thus sleighting if not contemning the Divine Ordinance of God alienate or estrange your longing desires from this saving and reconciling Word of God 1. Say not you my beloved brethren you could heare with all reverence and diligence might it please the Lord himselfe to speake to us For 1. should the Lord himselfe speake from heaven you durst not heare Exod. 20. 19. Could not they And can you 2. For the Lord doth speake by us his Ministers as Kings by Ambassadours 2 Cor. 5. 20. 2. Say not with your selves I could willingly heare was the Messenger this or that famous man but such and such are meane and base fellowes in mens esteeme For were not the Prophets and Apostles so accounted of Yet they were to be heard and we see it is the good pleasure of God to save them that believe by the foolishnesse of preaching 1 Cor. 10. 21. Foolishnesse not in regard of it selfe but in the opinion of worldly men Yet is it the savour of death unto death or of life unto life 2 Cor. 2. 16. But be it they are meane yet they being Gods mouth heare them Is gold or silver of greater weight or worth out of a parse of velvet deckt with curious imbroiderings then out of a plaine or homely pouch of leather May not meat be as pleasing to the palate as wholsome in the stomack and as nourishing to the body of an hungry man out of a clean earthen or woodden platter as out of a plate of silver Doth not a candle shine as bright and profitably from of a plain woodden candlestick as from of another made of the purest gold and framed after the most curious forme the exactest skill of the cunningest artificer could invent And shall the Lords Word better then thousands of gold or silver the most nourishing meate of each sanctified soule a light to the feet and a lanterne to the paths of godly men suffer losse or diminution of its peerlesse valuation be disabled from nourishing the new-borne Christian babes that they may grow thereby Or have its more then sun-like light for that cannot guide to heaven ecclipsed by the meannesse of the messenger 3. Say not my brethren I cannot heare such or such they being reputed naughty men It was we know the portion of Eliah Ieremie Paul Iohn Baptist and our Saviour Christ that man without sin the best Preacher that ever spake upon earth to be accounted pestilent fellowes troublers of states ring leaders of Sectaries deceivers of the people and therefore not to be heard No marvell therefore though the envious man still strives to ecclipse the brightest lights and to darken their bright shining rayes of sincere Doctrine and soundnesse of life by some hellish exhalations of slanderous imputations drawne out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat
of malice pride and passion and to deface their blamelesse innocency and the most upright and conscionable cariages in their callings with the staining tiâ—cture of contentious faction hellish maliciousnesse base covetousnesse opinionative pride or some such like vile diffamations obnubilating and obscuring these shining candles to this end and purpose that others might fall and never rise againe But what and if the messenger be a man of infamous rank as alas there are too many such yet let us regard his Doctrine which is of God An authenticall Proclamation loseth nothing of its authority by the promulgation of a deboist Officer Eliahs food was acceptable to him although uncleane ravens were his servitours and I thinke none of us will refuse currant coine comming from the hands of slovenly or bad companions And shall not we heare the Scribes and Pharisies sitting in Moises chaire Math. 23. 1 2 3. Because they say and do not But argue thus with your selves 1. Since no flesh can heare God and live Exod. 20. 19. 2. Since it is impossible and against the pleasure of Christ that he should preach againe in his manhood 3. Since it 's no wayes warrantable to expect preaching by Angels there being no such precept or practice 4. Since it 's not only impossible but unprofitable for those who will not c. Neither will they believe though one come from the dead Luc. 16. 31. to have a teacher come from the dead 5. Since though it were to be wished that none but good men did preach the Word we must regard not so much who speakes as what is spoken we resolve to heare Gods voice in the ministery of the Word 1. Not spider-like striving to sucke poison from the sweetest flowers Scribe-like seeking with poysoned hearts to entrappe the preacher as if we came to mend him not our selves 2. Not Athenian-like itchingly desiring novelties new texts new Teachers not seeking for grace but newes to feed our vaine and fond curiosity 3. Not unprofitably like riven vessels which receive plenty of water yet leake out all 4. Nor obstinately like the pertinacious stiffe-necked Iewes who resolutely answered they would not hearken Ierem. 44. 10. But with a serious Christian preparation diligent attention post-consideration and practice the end of hearing This word of God offering health to the sicke liberty to the bond life to the dead It having whatsoever is desireable whether profit surpassing gold or delight sweeter then hony And it being a word of reconciliation so a meanes to obtaine fellowship with the Father where it is wanting and a necessary duty for all such who have fellowship with the Father delightfully to heare God speake to them in his Word CHAP. XI The sixt Meanes and Duty is Seeking the Lord. HAve the Saints such a fellowship Seeke we the Lord that 6. Meanes Duty we also may have fellowship with the Father For the Lord will not forsake them that seeke him Psal 9. 10. This is neither the last nor the least meanes to obtaine society with the Lord. The Holy Ghost in many places frequently inculcating this duty stirring us up to seeke the Lord directs and guides us how and presseth us forward to get communion with the Father For what is it to seeke the Lord save to seeke the love and favour fellowshippe and fruition of the Lord And how shall we get communion with the Lord better then by seeking the Lord viz. Seeking to know him seeking to obey him that we may enjoy him Sociall combinations are not compacted til after former fervent and frequent seeking Courtly dignities country offices if of profit meet mates for mariages friendly companions who sticke closer then brethren arts and sciences health liberty wisedome wealth yea grace and glory therefore fellowship with the Father if wanting must be sought that they may be had Seeke we therefore to pacifie to please that so we may possesse the Lord or have fellowship with the Father Man 1 Oh seeke him therefore and that 1. Sincerely and unfainedly Deut. 4. 29. If thou seeke the Lord thy God thou shalt find him if thou seeke him with all thy heart and with all thy soule 1 Chron. 22. 19. Set your heart and your soule to seeke the Lord your God Ier. 29. 13. Ye shall seeke me and find me when you shall seeke me with all your heart 2. Fervently and earnestly Isa 26. 9. With my soule have I desired thee with my spirit within me will I seeke thee with all thy heart and soule 3. Humbly and submissively Zeph. 2. 3. Seeke the Lord ye meeke of the earth 4. Timely and seasonably Isa 55. 6. Seeke the Lord while he may be found Prov. 8. 17. Those who seeke me early shall find me 5. Constantly and painefully Prov. 2. 4. Seeking him as silver and searching for him as for hidden treasures Seeke we therefore and that Meanes 1 1. By godly meditation Cant. 3. 1. By night on my bed I sought c. 2. By unfained faith Heb. 11. 6. He that commeth to God must believe that God is and that he is a rewarder of them that diligently seeke him 3. By true repentance Acts 17. 27. Seeke the Lord 30. ever repent 4. By humility Zeph. 2. 3. Seeke the Lord all ye meeke 5. By searching the Scriptures Iohn 5. 27. Search the Scriptures c. 6. By Christian conference Cant. 6. 1. Whither that seeke Zach. 8. 21. If moving inducements will prevaile behold Mot. 1 1. The Soveraigne mandate of the Lord of Hosts Thus saith the Lord of Hosts unto the house of Israel seek you me Isa 55. 6. Acts 5. 4. 2. The Lords pronenesse and easinesse to be found 2 Chron. 15. 4. 15. But when and sought him he was found of them 3. The perill and danger depending upon the neglect hereof Ier. 10. 21. The Pastors are become brutish and have not sought the Lord therefore they shall not prosper and their flocks shal be scattered Ezra 8. 22. His wrath is against them that forsake him 4. The superabundant promises which are made to those who seek him Deu. 4. 29. Ier. 29. 12 13 14. You shall find me c. 5. The profitable advantages redounding to all those who rightly seeke the Lord are very large and many As for example 1. Râ—st on every side from enemies 2 Chron. 14. 7. Because c. 2. The hand of the Lord is with them for good who seeke him Ezra 8. 22. 3. They shall never be forsaken who seeke God Psal 9. 10. 4. They shall want no good thing Psal 34. 10. 5. The Lord is good to the soule which seeketh him Lam. 3. 23 6. They shall live that seek God Amos. 5 6. Instigate and stirre up your selves to seeke the Lord with these or such like meditations as these foure following 1. Shall the Centurions servant go and come do this and that at his Masters bidding Ought all servants to obey the injunctions of their Maisters in all things scil which are
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
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
c. Cap. 5 pa 5. 60. faith relatively to the object Christ not for the act of it Faith justifieth not by the act believing but as the instrument in applying the object which is Christ as the hand is said to heale Ibid. pag. 80. onely by applying the medicine or to enrich by receiving a treasure or to feed by putting meate into the mouth as we say a child c. It is Christ that is the Authour and matter of our justification it is Christ who applyeth the same unto us as for faith it is but an instrument to apprehend and a hand to receive Christs benefits for ours Or as Paraeus briefly saith Faith justifieth instrumentally the blood of Christ meritoriously Feâ—es iustificat orgâ—â—cè sanguâ—â— Christi meritoriè Pataus in Rom 3. faith doth not apprehend these by power from it selfe but by vertue of the Lords covenant so that Christ and his merits are the believers not simply because he believes but because he believes upon precept and promise the Lord promising to impute the righteousnesse of his Sonne to us for our righteousnesse if we believe This faith layes hold upon Christs painefull sufferings sufficient for all the sinnes of all men and so freeth the believing sinner from the guilt and punishment of sin and from eternall damnation It layes hold upon the perfect obedience of Christ in fulfilling the Law hereby curing his owne actuall disobedience of the Law and applyeth the perfect holinesse of the humane nature of Christ whereby he is accepted as perfectly righteous of God and by this his originall corruption is healed 1. Are they happy whose sinnes are pardoned as indeed they are for when sinne is pardoned such debts and trespasses are forgiven which we could never pay nor any remit Qui solus mundus est mundare praevalet immunda Greg. Papa in Iob 14. 4. Nee homo nec Angelus Aug. Agricola non vitis efficlum Ad solam Triuitatem pertinet Idem Tom. 9 in Ioan. 15. pag. 444. save the omnipotent Iehovah Isa 43. 25. Nor any make satisfaction for and purge out except the Lord Iesus and that with his owne bloud 1 Ioh. 1. 7. When sinne is pardoned such spots and blemishes are forgiven which made us and our best actions loath some unto God Isa 1. 14. 15. And guilty of eternall damnation Rom. 6. 23. Is remission of sins such a favour that it hath for its efficient cause God only and his beloved Sonne Christ Iesus Isa 43. 25. Rom. 6. 25. Its moving cause the meere mercy truth and promise of God Eph. 1. 7. It s meritorious cause the death of Christ 1 Pet. 1. 18 19. And its finall Gods glory Ier. 33. 8 9. And the sinners salvation then they must needs be happy whose sinnes are forgiven Psal 32. 1 2. Rom. 4. 7 8. 2. Are they happy who being sinners are notwithstanding accounted righteous by the righteousnesse of Christ imputed as they must needs be for by this righteousnesse of Christ we are made the righteousnesse of God 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours as if we had done the one and deserved the other yea by this we have store of supplies for all our wants We are poore Christ is our riches we are naked Christ is our garments we are blind Christ is our eye-salve Rev. 3. 18. We are deformed Christ is our beauty Rev. 19. 8. 3. Are they happy who being enemies to God by reason of sinne are made friends to the Lord they being reconciled to God by Christ having their sinnes done away and themselves arayed with the perfect righteousnesse of Christ as they needs must for what greater misery then to be at enmity with the Lord And what greater felicity then to be in league with God Rom. 8. 31. For if God be for us who can be against us 4. Is peace with God a great favour as it is it costing the bloud of Christ to make it Col. 1. 20. It passing all understanding Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children as it is intruth the Lord hereby taking us into his owne family and accepting us as his owne children not because he wanted an heire he living and reigning for ever not for want of children for he had a naturall Sonne not because this Sonne was unfit to inherit he being as fit as his Father But of his meere grace and bounty we being by nature children of wrath disobedience and the Devill This being such a blessing that by vertue of this we are made Christs brethren heires Gal. 3. 18. Heires of God joynt-heires with Christ Rom. 8. 17. Of Gods kingdome Iam. 2. 5. By vertue of this we are Lords over all creatures save Angels we have them to guard us and all things working for our good This is such a favour then which God could not have bestowed upon us a greater * Pluâ— est cum Paulus ait heredes nos esse coheredes Christs quam si mille mundos nedum coelum terram cum omnibiâ— bonu noâ— reipsa â—â— atâ—râ—um 〈…〉 siâ— osâ—sse 〈◊〉 in Rom. 8. 17. It is more when Paul saith we are heires and co-heires with Christ then if he had affirmed that we should indeed enjoy for ever a thousand worlds not onely heaven and earth with all good things therein If it was no small preferment for David to be sonne in law to Saul 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children * Quid 〈◊〉 〈◊〉 conserra potest An non excellentior Majestaâ— est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra Hoâ— beneficio nihil 〈◊〉 est vel excellentius â—rentius in Isa 38 What may be compared to such dignitie Is it not a more excellent prerogative to be the Sonne of the God of heaven then sonne of the most potent Monarch upon earth There is nothing more high or surmounting this benefit This is such a favour that a reverend Divine saith thus of it * M. Greeneham Aphorismes As farre as the spirit is above the flesh God above men heaven above earth eternity above time so farre is the new creation above the old This is such a blessing that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit as it is for by this with patience we looke for the accomplishment of all good things By this we undergoe afflictions with a contented mind By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God encouragement of the Saints amazement of wicked ones and strengthening of our selves to continue against all discouragements and
after much searching and prying whether they be sound and sufficient you receive not gold carelesly but after tryall whether it is currant coine and of sufficient weight You take not silver hand over head but you first see whether it is payable money you turne and tosse rub and ring each suspected piece least you take brasse for lawfull silver And deale you thus with your faith Do you examine whether you are in the faith Do you try by the touch-stone of the Word whether it is of the right kind not that of Divels not that of temporizers not that of wicked ones but that of the Elect making them endeavour good and shun sinne I would you did 2. Is faith thus excellent Then you who wish well to your selves prise and use all sanctified meanes whereby it 's gotten kept and increased This is a pearle of price the tryall whereof is better then gold 1 Pet. 1. 7. The least degree whereof is better then a world of earthly contentments benefiting the enjoyer when all worldly vanities stand in no stead not forsaking him till he hath received the end of his faith the salvation of his soule 1 Pet. 1. 9. This is a precious jewell in the esteeme of God and godly men in regard of the giver worker object meanes and use 2 Pet. 1. 1. By this we are united unto we receive vitality from and have familiarity with the Lord Iesus Or in a word this is an astringent tye joyning us into this union so neare true and admirable this fellowship so celestiall and inseparable which is with Gods Sonne Iesus Christ CHAP. X. The third Marke and Duty Such have Christs Spirit abiding in them HAve we or desire we fellowship with Christ Iesus We 3. Marke Duty must have the Spirit of God inhabiting within us Rom. 8. 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you now if any man have not the Spirit of Christ he is none of his If we have fellowship with Christ we already have if we desire communion with Christ we must get to have the Spirit of God to dwell in us To like purpose is that 1 Cor. 3. 16. Know you not that you are the Temple of God and that the Holy Ghost dwelleth in you As 1 Cor. 6. 19. And 2 Tim. 1. 14. By the Holy Ghost which dwelleth in you Of such absolute necessity is the having of Christs Spirit Mot. 1. abiding in us That without it no saving faith no sound hope no true love no happy peace no solid joy no new birth no new life no spirituall adoption no reall ingrafting into Christ no union or communion with him these all being graces works and fruits of Gods Spirit Those who have not the Spirit of Christ abiding in them are none of Christs 1. Souldiers therefore the Dragons there being but two sides and therefore shal be overcome Rev. 12. 9. 2. Servants therefore slaves to sinne and Sathan therefore to be paid the wages of eternall death Rom. 6. 23. 3. Subjects therefore rebels and traitours against the king of heaven therefore to be slaine Luc. 19. 27. 4. Sheepe therefore Goates whose end is to be accursed Math. 25. 41. 5. Braunches abiding in him therefore withered castawayes to be burned Ioh 15. 6. 6. Acquaintance friends familiars therefore strangers to heare that dolefull farewell depart I know you not Math. 7. 25. 7. Brethren therefore bastards children of this world and the Devill therefore no inheritours 8. Brides therefore harlots and strumpets therefore divorced and cast out 9. Members of his mysticall body therefore limbes of the Devill to be consumed Therefore if we have not the Spirit of God abiding in us there is no possibility of fellowship with Iesus Christ while so we continue The unspeakable motions and operations of Gods Spirit manifest the truth of this abundantly 1. Whence is our regeneration or new creation From the Spirit Ioh. 3. 5. Borne of the Spirit 2. Whence is our justification From the Spirit 1 Cor. 6. 11. You are justified in the name of the Lord Iesus and by the Spirit of our God 3. Whence is our holinesse and sanctification From the Spirit Acts 15. 8 9. Giving the Holy Ghost purifying c. 4. Whence is our Christian loue whereby we love Christ for his owne sake and Christians for his From the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given us 5. Whence is our obsignation whereby we are ascertained that we are the Sonnes of God From the Spirit Rom. 8. 16. It beares witnesse with our spirits that we are the Sonnes of God 2 Cor. 1. 22. Who hath sealed c. 6. Whence is our direction how to live From the Spirit Rom. 8. 14. Led by the Spirit 7. Whence is our corroboration or spirituall strength From the Spirit Eph. 3. 16. Strongthened with might by his Spirit in the inner man 8. Whence our supplication or ability to pray From the Spirit Rom. 8. 15. Whereby c. 9. Whence our consolation From the Spirit Acts 9. 31. Comfort of the Holy Ghost 10. Whence our incorporation into and inhabitation in Christ From the Spirit Eph. 2. 22. In whom you are builded together for an habitation of God through the Spirit Saint Chrysostome saith well That Spirit doth make holy sanctifie Ergò iste Spiritus consecrat sanctificat benedicit honorificat guberuat protegit consolatur producit ad santam Ecclesiam 1. Expos Symboli Tom. 5 pag. 1147. blesse honour governe protect comfort and doth bring to the holy Church All those therefore who have these speciall and heavenly prerogatives of regeneration justification c. and communion with Christ Iesus they have necessarily the Spirit of God abiding in them 1. Ponder with advisement and deliberation how lamentably dreadfull their condition is who have not the Spirit of God abiding in them for although the conversation of many of them is plausible and to admiration in regard of their upright civill carriage yet wanting the Spirit of God they are none of Christs and therefore have no interest in this communion 2. Commiserate the Maniacque folly and braine-sicke bedlam madnesse of all such scorners which scoffe at this as if there were no cohabitation of Gods Spirit in the hearts of godly men These blinded beetles thinke none see because themselves do not are perswaded none have Gods Spirit because they want it The glorious Sun is in the firmament giving comfortable light to all seeing creatures although born-blind Moles never behold the least glimpse of its shining rayes The blessed Spirit of God is dwelling and abiding in the holy ones of God although such deriding scorners hood-winkt by the Devill with the scales of blockish ignorance and damned infidelity are altogether unexperienced and unacquainted in such Divine and heavenly enjoyments 3. Looke O you sonnes of men whether this Spiritof God
Secondly and you of the last sort who have not the Spirit of Christ abiding in you and therefore have no interest in this incorporation forget not your miserable condition and let me entice and allure you to remedie the same by endeavouring to get this Spirit which is most of all and first of all to be sought Luc. 11. 13. How give his Spirit And is obtained 1. By fervent and faithfull prayer unto God Luc. 11. 13. 2. By carefull and conscionable hearing the Word of God Gal. 3. 2. Received faith preached Acts 10. 44. While Peter Holy Ghost fell c. 3. By true and unfained repentance Acts 2. 38. 4. By pious and sincere obedience Acts 5. 32. Do you therefore renounce and abdicate those loathsome deeds of darknesse wherein you have hitherto walked Do not rest contented in your hollow livelesse and spiritlesse performances of good actions and endeavour that by sincere and hearty prayer hearing repentance and obedience you may have the Spirit of God abiding in you that so you also may have fellowship with Gods Sonne Iesus Christ which will give you 1. More joy then children which barren women aske 2. More comfort then health which sicke folke desire 3. More benefit then strength desired of the weake 4. More profit then sight which the blind desire CHAP. XI Such who have fellowship with Christ be must be his sheepe braunches spouse members and stones built on him Their duties from the particulars TO these I might have joyned many other necessary duties certaine tokens of such which enjoy and availeable meanes for such to use who desire to enjoy this happy community and discoursed largely of them But purposing now to end I will onely nominate some without any large dilating upon them 1. Christ is the Shepheard these are the sheepe 2. Christ is the Vine these are the braunches 3. Christ is the Husband these are the spouse 4. Christ is the Head these are the members 5. Christ is the Foundation these are the stones Therefore such who partake of this Divine Society as they owe of duty so they testifie their incorporation into this connexion and they which desire ingredience into this peerelesse communion must seeke the same by endeavouring to paralell these resemblances so farre forth as sacred Writ doth enjoyne and warrant e. g. 1. They are sheepe therefore as sheepe are harmlesse profitable in regard of fleece fell carkasse and dung very fruitfull and increaseable notwithstanding many are killed and many die So these are innocent suffering wrongs but recompencing to none evill for evill very commodious to all about them Gen. 18. 10. And marvellous increaseable although persecuted and abused They are the sheepe of Christ therefore they heare they know they believe and follow him Ioh. 10. 3 4 5. 26. 27. 2. They are braunches of Christ the Vine Ioh. 15. 1 2 3. Therefore as 1. They grow exceedingly more then other trees 2. Have plenty of sappe within when they seeme withered and drie 3. Beare fruit which is sweet in it selfe pleasant to the user and profitable to the owner 4. Yea such which are conjoyned and well accord together both in the cluster and in the wine Even so these ought and do grow in grace from vertue to vertue 2 Pet. 1. 5 6. 2. Are replenished with the sappe of saving graces even in affliction when they seeme withered away and dried up 3. Have fruits and graces comfortable to themselves profitable to others and pleasing to God 4. Yea and are conjoyned in Christ the Vine and also among themselves one with another 3. These are the spouse of Christ therefore they ought to love reverence and feare him heare his voice and receive his instructions obey his commandements and be clad with his mariage garments sc the gifts and graces of his Spirit 4. These are the members therefore are knit to Christ the head as his members by a lively faith submitting themselves to him their head and assuring themselves that he as their head will care for their safety and well-being 5. These are the stones built upon him the foundation therefore submit themselves to the hammer of the Word and the Lords Builders to be fitted for the Lords building they are therefore knit together by the Spirit and laid upon Christ the Head-Stone to be an habitation of God and are supported by Christ Iesus their Foundation against the gates of hell CHAP. XII The Conclusion shewing the drift of all BY that which I have spoken at sundry times from this place concerning this subject of true goodfellowship shewing from sacred Writ who and what goodfellowes are wiping away many foule and filthy aspersions wherewith the world doth falsely blemish them and declaring their duties and dignity First I hope you see the errour and injustice of this erroneous world depriving Gods Saints of this their rightfull denomination and conferring it upon the most stigmaticall sonnes of Belial Is he a goodfellow truly and onely who hath fellowship with the Saints the Lord of heaven and earth and his Sonne Iesus Christ And are they which strive to imitate the Saints endeavour to please God and labour to have interest in Christ Iesus base companions insociable persons and unworthy the name of goodfellowes because they preferre this excellent communion before the beastly and Diabolicall society with the fruitlesse workes and unhappy workers if darknesse And shall such which make open profession of the Devills service are at open defiance with all manner of goodnesse be stiled and esteemed goodfellowes because with shamelesse foreheads and flinty hearts they wallow in all manner of wickednesse because they sweare and swagger roare and revell scorne and scoffe at goodnesse and good men consume wastfully their patrimonies and possessions in pipes and pots in Tavernes and Tap-houses in drunkennesse and other damnable courses Yet this is the usuall and common dealing of the most although impious and ungodly for what right have Sathans imps and agents to this holy title of goodfellow Heare our Church speake which saith If we lacke Iesus Christ that is to say the Saviour of our soules and bodies we shall not finde him in the market place or in the Guilde Hall much lesse in the Ale-house or Taverne amongst goodfellowes as they call them c. Hom. of right use of the Church Fol. 6. Let drunken beasts and pot-companions Let infatuated prodigals and riotous spend-thrifts Let swashing swaggerers who sport themselves at the godly simplicity of honest men and all other of the same kind assume to themselves and give to their companions their owne proper titles sc fooles beasts sonnes of Belial c. And not incroach upon this title which is properly due to none but such who have fellowship with the Saints the Father and his Sonne Iesus Christ. Secondly I hope that you understand sufficiently by the foregoing discourses the admirable and unspeakable priviledges of all goodfellowes or true believers being combined by the most astrictive ties in
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