fellowship 219 c. Grace how like 4. Its spreading nature and excellencie 19 c How it may be lost how not 118 c. We must labour to worke it in others and why 19 c. We must grow in grace if we wil be like Christ 262 263. H HAte sinners and how 10. Sinne and why 39 Hearing of Gods Word needfull and excellent 142 c. Obiections against it answered 143 How to heare and faulty hearers 14â— c. How we must heare and why 172. 181. Heaven hoped for in vaine by many 88. Holinesse See sanctification How the Saints are holy Honour due to God How God is honoured Why with soule and body both Why with the soule especially How with the tongue and life 72 c. Motives to honour God 84 c. Honour of the Saints 198. And of their communion See glory Hope of Saints its excellency 236. Hosts are Gods 122. Husbands duty 203. Saints husband transcendent 46 203. Hypocrites how hurtfull 26 55. I IGnorance hurtfull its fruits 97 273. Inheritance of Saints unparalel'd 45. Inhabitation in Christ See Christ Whence it is 270 271. Ingrossers of corne censured 67. Imitation of God wherein 138 c. Of Christ wherein and why 257. Of men wherein 262. Imprecations to be shunned though Saints have imprecated and why 76. Imputation of Christs righteousnesse 235. Ioy of the Saints 129 192 224. Why they reioyce 239. Iustice of God by whom abused Obiections against it answered 77. Iustification handled with its causes and fruits 233 c. Whence it is how it differs from sanctification 237. How once iustified are alwayes 240. K KNowledge saving honoureth God 73. It is needfull to do Gods will 97. and necessary to enioy Gods Spirit 272. L LAbour in lawfull callings commendable 24. When not to be taxed of covetousnesse 68 103. Labour on the Lords Day See workes Lords Day why so called 150. Duties of the Lords Day See Sabbath Law how it is kept by the Saints 187. It binds How Christians are under the Law how not 184 192. How free from the Law 243 c. Liberalitie See mercy It s excellency 224. Liberty of Christians frees not them from Gods service 192. Not from authority gives not liberty to sinne Frees not from sinne 243. Not from the obedience of the Morall Law 243 c. Wherein Christian liberty consists and its excellency 248 c. Life godly honoureth God 83. Love of God to us how great Gods lovelinesse 49 c. We ought to love God Who truly love him 46 c. Their paucity 47 c. Love to God greatly rewarded the first and great commandement and how 49 c. It honoureth God 74. By it we cleave to God 190 The rule of love 194 c. What the Saints do love 239. Motives to love God 49 c. Love all men why and how all Saints and how 9 c. Love of Saints whence M MAn an excellent creature 85. Serves himselfe sinfully served sinfully how Disswasives Meditation for the Lords Day 165. Delightfull meditations 173. See thoughts Mercy of God what 79 60. To whom it belongs no incouragement to sinne 60 79. By whom it is abused 79. Mercifull workes of diverse sorts Their excellency 170 c. Who must give when how much of what how 13 c. N NEw creatures How Saints have all parts new 238 c. O OAths haÌ„dled by creatures 81. Rashnes Disswasives 81. Excuses answered 82. See swearing Obedience to Gods Law part of the Covenant of mans part 182. P PEace of Saints excellent with them necessary 34 c. What we must yeeld to for peace 36. It s excellency 235. Wicked have no peace 226 c Perfection how Saints perfect how not 139 242. Obiections answered 55. Persecutors of good men wofull 126 c. 209 c. Pharisees what who like them in these dayes 56. Piety a cause of persecution 212. Please God what pleaseth God that is to be chosen 177. Poore of two sorts 68. They must depend upon God 68. Be content 109. Poverty not to be feared 123. Christs poverty 222. Prayerlesse persons woefull 140. What prayers are fruitlesse 140. What kind of prayer is prevailing 141. It is a duty for the Lords Day 170. Yea delightfull 172. It is part of the covenant 182. Needfull 272. Whence it is 270. To pray for earthly things lawfull 103. Preachers are builders 207. Their faults may not keepe us from hearing 143 c. Priviledges of the Saints 218 c. Prophanest people usually the greatest persecutours 212 Profession is good though some Professors are bad 29 c. Providence good and lawfull 68 103. See depend on Gods providence Pure how Saints are pure 141 242. Puritanes what meant 29 212 No Pharisees 56. Not covetous 69. Not of wicked life 214. Scarce any of them begge 70. Or come to the gallowes 113. R REading Scripture and good Bookes a Sabbath duty and how to read 169. Recreation for the Lords Day 171. What is unlawfull 160. Redemption for Gods honour 80 86. It s excellency 86. Regeneration whence 270. It s necessity Danger of its want â— 72. Reliefe See mercy Remission of sinnes a great favour to whom it belongs 224. See forgivenesse Repentance late very dangerous 61 c. Reproofs how to be used who faulty Why we should reprove 32 c. Restitution 17 39. Riotous persons usually covetous 66. Revenge a great sinne 39. Reproches for Christ should not discontent 110. Not to be feared 123. Riches uncertainty 105. Vanity 106. Of the Saints 222 c. S SAbbath Day to be kept holy the name is Morall it s many names Motives to keep it holy and what then lawfull and unlawfull 149 c. Sacraments of the Iewes and ours how the same how differ Excellency of ours 181 c. Saints fellowship See fellowship Their excellency 127. Their portion to be afflicted 126 210 Sanctification handled with its fruits how it differs from iustification 237 c. It is necessary 272. Whence it is 270. Sathan not to be feared 124. His obiections against perseverance answered 119. Scripture though alledged by Hereticks decides controversies 2â—6 Seeking of God a needfull duty what it is manner and meanes of seeking and motives to seeke God 146 c. Servants of God who who not Services of God and of others How to serve God and why bad Masters hindering this service of God 191 c. Sicke persons duty 170 Visiting them a Sabbath duty 170. How to visit who faulty in visiting 170. Sincerity needfull 92 272. Its signes 93. 〈…〉 a Sabbath 〈…〉 ing 〈…〉 Sinnes 〈◊〉 be concealed 23. And why 28. Sinne 〈◊〉 shunned 53. Yea secret sinnes 〈◊〉 〈◊〉 57 9â— Least degrees of 〈◊〉 〈◊〉 all sinne and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints and wicked men 57 c. How good men sinne ibid. What they do having sinned 59. How they are free from sinne 124 245. Their sinnes no incouragements to sin 62 c. 〈◊〉 encouragements answered 60 c. Disswasives from sinne 63 136 c. Sinne must be shunned if we imitate Christ 262. How sinne is infinite 78. God no author of sinne 77. It is an evill master by whom it is served disswasives from serving it 198. Sinnes of former times â—s great as now 254 255. Why seeme greater now 255. Sheepe of Christ their duty 276. Sonnes of God who 201. Their duty See Father Society See fellowship Soule is to honour God and first 73. Sparing how commendable 25. Spirit of God dwels in Saints Its fruits in them their miserie who want and scorne this co-habitation 270 271. Who falsly boast of the Spirit Who have who want the Spirit 272 273. Duties of both 274. How the Spirit is grieved how quenched how gotten how kept 275. Sports whether lawfull on the Lords Day Reasons Disswasives 160 c. Strength Spirituall whence 207. Swearing now an honour to God 80 Anabaptists confuted Disswasives from all evill kinds of swearing 80 c. Excuses answered 81 c. Sorrow of Saints 239. Sufferings See afflictions T TOngue is to honour God 74. Many wayes 74 c. Thoughts unlawfull on Gods Day 164. Time-serving hurtfull 93. V VIsiting the sicke a Sabbath duty How who faulty 170 Vsury a filthy sinne 92 100. W VVAnts temporall how supplied to the Saints 123. Will of God must be done 88. It s reward 88. It must be done totally 90 Faithfully 92. Timely 93. Continually 95. Meanes motives let removed 96 c. Mans will contrary to Gods 97. Word of God a Word of faith grace salvation reconciliation life 142. It s excellency 75 172. It is to be talked of 74. Not to be iested with 75. No to defend vice nor disâ—hearten vertue 75. Not to be used in charmes 76. Words not fit for the Lords Day 163. What then commendable 167 c. Workes of God for his glory mans good 165. Workes unlawfull for the Lords Day with disswasives 157. World by whom served disswasives from serving it 197. Wrath a great sinne 39. Wicked men are fooles 128. Their society to be shunned and why 6 c. 135 c. Y YOung people should do Gods will and why 93.
's the proper object of hatred it 's against God and from the Devill pag. 130. c. They who have or desire to have fellowship with God must avoid the society of sinners 4. disswasives whose children what beasts and filthy persons they be They are dirt chaffe dust smoake and scumme pag. 13◠c. They must labour to be like God wherein and why p. 138. c. They must pray to God Prayerlesse persons wofull what faults hinder prayer How to pray aright pag. 140. c. They must heare Gods Word Lets removed Motives to heare Directions how to heare to obtaine fellowshippe with God pag. 142. c. They must seeke the Lord what it is to seeke how by what meanes and why we should seeke the Lord. pag. 146. c. They must sanctifie the Lords Day the name of the Day the judgement of diverse Divines of the Sabbath whether workes then lawfull what workes meant disswasives whether sports lawfull reasons disswasives objections answered whether worldly words 4. reasons whether worldly thoughts 3. reasons Meditation of Gods Workes Word and why conference for the Lords Day workes for the Lords Day sc reading singing and how prayer deeds of mercy their kinds and manner of doing them Recreation for the Lords Day foure motives to practice pag. 149. c. They must choose the thing which pleaseth God diverse choosers which are the best pag. 177. c. They must take hold of Gods Covenant the foundation and frame of this Covenant how the same to the justified Iewes formerly as to the justified Christians now and how not we must enter into and keepe this Covenant outwardly and how inwardly and how how the Law binds how not against Antinomists 6. motives to keepe covenant with God p. 178. c. They must cleave to the Lord what it is to cleave to God manner meanes and motives pag. 189. c. They must serve God what it is to serve God How we are free from the Law how not against Antinomists and others we must serve God with feare objections answered disswasives from serving foure evill masters the excellencie and manner of Gods service pag. 191. c. IIII. Booke ALL Saints have fellowship with Christ because they are his fellowes spouse branches building members and linkt to him in the nearest ties pag. 202. c. Reprehending those who harme them pag. 209. c. Disswading from hurting the Saints why the world is enrag'd against them who are their greatest enemies how holily they live how neare and deare they are to Christ pag. 211. c. Perswading all to joyne in fellowship with Christ This is the sweetest most honourable the firmest richest the most joyfull and peacefull society pag. 217. c. Comforting those who have fellowship with Christ from Christs names against feare Christ loves such with all loves such are justified what justification is its causes How faith justifieth how not sixe notes of happinesse all in the justified Such are sanctified and how difference betwixt justification and sanctification how sanctified persons are cleane how once justified alwaies justified pag. 228 c. They have Christian liberty a fourefold false liberty disclaimed Christian liberty frees not from obedience of the Morall Law what conscience is what binds conscience the Law binds the conscience to obedience wherein this liberty consists its excellencie a threefold use from this liberty pag. 242. c. Exhorting and directing to this society Scripture truths trier sinnes of former times as bad as now why they seeme worse now pag. 253. c. They who have fellowship with Christ do and ought to imitate Christ wherein we must imitate Christ actively passively and why prophane livers fashion followers and followers of men censured how men may be imitated how not what we must doe if we imitate Christ 3. motives to imitate Christ pag. 256. c. They have and must have faith and what faith its excellencie three sorts faulty concerning faith our duty concerning faith pag. 265. c. They have Gods Spirit abiding in them its necessity who faulty our duty to examine our selves who have who want Gods Spirit duties of such who have Gods Spirit and of such who want the same pag. 269. c. They who have fellowship with Christ be and must be his sheepe braunches spouse members building their duties hence pag. 276. c. The Conclusion shewing the drift of all pag. 278. c. Courteous Reader pardon I pray smaller faults escaped in printing and amend these greater as following Page 13. line 5. for comsorts reade consorts p. 21. l. 1. correcting 1. converting p. 31. l. 28. openly r. onely p. 38. l. 19. of r. as p. 49. l. 28. leading r. loading p. 64. l. 33. stayng r. staining p. 70. l. 16. alike r. alive p. 80. l. 12. it r. in P. 100. l. 4. where r. whence Ibid. l. 5. Bubus r Subus p 108. l 33. money r. many p. 178. l. 19. feele r. seeke p. 183 l 17. Iudaicall r. iudiciall p. 227. l. 17. we and all r. woe and alas p. 245 coniunction r. conviction p. 225. l. 33 dissoluble r. indissoluble Marginall faults Pag. 13. for tunica quem r. quam p. 23. bonum r horum p. 100. comitatu r. comitatum Ibid contratius r. contraria p. 110. it appeareth r in apparell p. 245 exemple r Epist p. 253. virtutis r. veritatis p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. limices r. limites Information for the meanest Reader Where you shall find these following this is their signification e. g. For example to wit viz. sc that is i. e. i. Ibid. there or in the same place 1. True good fellowes have fellowshippe with 1. All Saints pag. 3 c. Therefore they must 1. Avoid wicked mens society pag. 6. c. 2. Love all especially the Saints and all those pag. 9 c. 3. Relieve each other pag. 12. c. 4. Communicate gifts and graces pag. 18. c. 5. Conceale each others frailties pg. 23. c. 6. Reprove one another pag. 32 c. 7. Strive for the peace of the Saints pag. 34. c. 8. Forgive each other pag 37 c. 2. The Lord or God the Father pag. 115. c. Therefore 1. Themselves are comforted pag. 118. c. 2. They who wrong them and neglect this communion are reproved pag. 125. c. 3. All are perswaded to this communion p. 129 c. To this end they must 1. Shunne sinne pag 130. c. 2. Shunne society of sinners pag. 135. c. 3. Imitate God pag. 138. c. 4. Pray to God rightly pag 140. c. 5. Heare Gods Word delightfully pag. 142 c. 6. Seeke the Lord. pag. 146 c. 7. Sanctifie the Lords Day pag. 14. 9 c. 8 Choose that which pleaseth God pag 177 c. 9. Keepe Covenant with God pag 178 c. 10. Cleave to God pag 189. c. 11. Serve God Pag
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
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
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
images represent the shape thus pictures are images of men Some agree with the thing in nature so children are images of fathers having the same specificall essence Some the very individuum So Christ is onely the image of the Father Christ Iesus is onely the perfect and consubstantiall image of God Col. 1. 15. Heb. 1. 3. The godly are the imperfect image of God Eph. 4. 24. Col. 3. 10. We having a resemblance of his nature may be called his image for although this is daily corrupted by sinne yet it is againe renewed by Christ Iesus Col. 3. 10. 6. Man is father to man in regard of adoption Moyses thus the sonne of Pharaohs daughter Mordecas thus a father to Ester Est 2. 7. Thus is the Lord our Father Rom. 8. 14 15 16. 9. 16 Gal. 3. 26. 4. 5. c. Therefore he is a Father to the Saints or these goodfellowes all or most of those wayes whereby man is father unto man He who performeth more freely and willingly then all other all offices and duties of a father to these goodfellowes must needs be their Father But the Lord of heaven and earth performeth more freely and willingly then all other fathers all offices and duties of a father to these goodfellowes Therefore he is their Father The latter proposition I thus prove He who doth beget feed cloth correct provide inheritance and mariage for these goodfellowes more freely c. doth performe all offices and duties of a father c. But the Lord of heaven and earth doth thus viz. passing by temporall respects 1. The Lord doth beget us spiritually by his Word 1 Pet. 1. The Lord Begets 23. Raising us when we were dead in sinnes and trespasses Eph. 2. 1 2. Therefore we are said to have Gods seed abiding in us and to be borne of God 1 Ioh. 3. 9. 2. Parents do not onely beget but provide for the sustentation Feeds of their child begotten Should parents forsake their children begotten and borne birth which is the greatest good they receive in the world would prove a great evill yea such that better were it not to be then being to want meanes whereby this being may be preserved The Lord in this respect is a Father feeding the soule he hath begotten so That were it possible to extract the carefull providence of all the most tender parents under the Fabrick of the heavens and replant it in one man were it possible for this more then ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth aire and water could affoord Could be feed them with the marrow fatnesse and quintessence of the most delicious cates of natures simples or mixtures of skilfull artists could he satisfie their thirst and delight their appetites with the fained Nectars and Ambrosia's of those forged gods yet all this and a thousand times more if so much could be is as nothing in comparison of the Lords fatherly care in providing for his children What are these in regard of his sacred Word that sweet refreshing milke 1 Pet. 2. 1. 2. Free from all mixture of errour heresie or tradition therefore called sincere That substantiall bread of the soule preserving its life health and strength Iob 23. 13. That purest wheate Ier. 23. 28. That strong refreshing meate Heb. 5. 13. Sweeter then honey and the hony combe Psal 19. 10. Those green pastures and waters of comfort Psalme 23. 2. That heavenly refreshing wine Can. 2. 4. Which Pellican calleth hony milke Nectar Ambrosia In Ezek 34. 14. the food of justice and truth alwayes fatting the soules of the faithfull What are these to the grace of Gods Spirit that necessary milke to an heavenly life Isa 55. 1. And that sweet delightfull wine What are these to that celestiall and spirituall bread Christ Iesus which came downe from heaven Iohn 6. 50. That food truly effectuall to the faithfull soule our blessed Saviour who is meate indeed Ioh. 6. 55. That rejoycing wine the bloud of the immaculate Lambe slaine from the beginning Mat. 26. 28. 3. Parents also cloath their naked children and in this respect 3. Cloaths the Lords care farre surpasseth all fathers he clothing us with the robes of Christ his righteousnesse which is such a vesture that who so wanteth is farre more yea without all comparison polluted subject to evill and unlovely then any new borne babe naked and unwasht and in the bloud And of such worth is this garment that were it possible the cunning of all skilfull Artists could concurre to the fashioning of some one garment made of the excellencies of silks precious stones resplendent pearles and costly gold Could they convey the quintessence of all odoriserous perfumes into the same Were it possible tobe clad more excellently then the Lillies of the field farre surpassing Salomon in all his glory Yea imagine a man to be as richly trim'd as that glorious runner in the firmament comming out of his Tabernacle to run his race Psal 19. Or as that transcendent canopy of the heavens deckt with innumerable varieties of resplendent stars Yet all these are as nothing in comparison of the rich robes of Christs righteousnesse wherewith the Lord doth cloath his children Which is a garment whereby the nakednesse of the soule is covered 2. Cor. 5. 2 3. Rev. 3. 18. is comforted and kept warme defended from the fiery darts of sinne and Sathan Ephes 6. 11. deck'd beautified and adorned Isa 61. 10. This garment being pleasant sweete and dainty perfum'd with odoriferous powders of Mirrh Alloes and Cassia Psal 45. 8. pretious and costly ver 9. resembled to the gold of Ophir Curious and costly compared to the needle-worke of a skilfull embroyderer ver 14. This garment ravishing the heart of Christ Iesus Cant. 4. 9. the smell of these ointments farre surpassing the savour of all spices ver 10. and the smell of this garment being like that of Lebanon ver 11. 4. Parents correct their children for their amendment 4. Correct So the Lord chasteneth his Saints Heb. 12. 7. yet in love verse 6. more tenderly then the fathers of our flesh ver 9. and more profitably they many times for their pleasure he to make us partaker of his holinesse ver 10. to prevent sinne 2 Cor. 12. to renne decaying grace Hos 5. 15. to weane from the world and to trie our graces yea and with such fatherly compassion that he is grieved as it were when he smiles Oh Ierusalem c. Oh that there had been such an heart in my people c. 5. Parents provide inheritance for children The Lords 5. Inheritance provident care in t is is imparaleld For were it possible for a father to bequeath to his child Europe Asia Affricke the incognitameta and Antarticks portion Could he leave him the full fruition of all the populous cities fertile countries earthly paradises golden mines yea all the wealth within the circle of
die that sacrifices by this meanes are made abominable new moones and Sabbaths hatefull and prayers not sufferable It is most unlike Gods workes Sinne is a worke of the flesh Gal. 5. 19. His of the Spirit Sinne is a worke of Sathan 1 Iohn 3. 8. Sinne is a worke of the body Rom. 8. 13. His of the Spirit It is that which Christ Iesus his Heavenly Husband soules Saviour by whose meanes it is that the Lord is become his gracious Father came to destroy 1 Ioh. 1. 7. 22. 3. 5. And that upon good grounds It being against his Fathers glory the salvation of his Elect it being contrary to his Fathers works and advancement of his kingdome CHAP. IIII. Duty 3. Saints must depend on Gods providence IF God be our Father we ought to cast our care upon him Duty 3. depending upon his fatherly providence for food rayment and the supply of all outward things This truth being a maxime surely confirmed in those sacred lines written by the heavenly Majesty and generally assented unto by all men I supposing there is not a man to be found either so unexperienced or brainlesse as not to consent that childrens sole dependance is on parents wise and carefull providence I shall not need long to insist in the confirmation of this Thesis In a word David Psal 55. 22. hath these words Cast thy burden upon the Lord q. d. If there be any thing which troubleth thee or that thou thy selfe standest in need of commit the care thereof into Gods hand staying thy selfe altogether upon his providence He shall sustaine thee i. God will play the part of a good Father St. Peter 1 Pet. 5. 7. Casting all your care upon him for he careth for you Let it be the badge and character of all gold-sicke Mammonists and earthly-minded worldlings in whose catalogue I include not onely greedy inclosers cut-throat usurers unjust getters but also swil-bellyed drunkards lascivious wantons riotous spend-thrifts c. For although these in their owne apprehensions and the worlds conceipt are free from avarice Yet it 's evident that they are notable Mammonists as thus 1. Those are truly covetous whose desire of other mens goods is such that for the obtaining thereof they sticke not to use meanes indirect and unlawfull Eph. 5. 5. But these riotous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudater alioni avidâ—â— avarâ—â— Eph. 5. 5. roisters for the generall have desires enlarged as bell after their neighbours goods little regarding how they get so they may have to spend upon their lusts hence it is that they 'le be usurers make no scruple of oaths lyes or any such like sinister means to minister fewell to the consuming fire of their insatiable and ravenous lusts 2. Those who desire worldly things before and above any 〈◊〉 Col. 3. 5 thing are covetous persons Col. 3. 5. But these jolly follows desire wordly things before above any thing For they pursue with such enraged thirsting appetites carthy drosse that they will not refraine upon the Lords Day from plodding and pratling about their adored God They cannot spare the Lord a fragment of their time to pray with their families or in private They cannot when God by his judgements soveraigne authority by commandement the necessities of their brethren and their owne duty in joynes sanctity dayes of humiliation and fasting least they should be undone 3. They who are lovers of mony are covetous persons as appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by coÌ„paring He. 13. 5. 1 Tim. 6. 10. In both which places the word is the same and translated in the one love of mony in the other covetousnesse But these men are lovers of money preferring it before the glory of God their soules health and their poore brother And therefore although they stick not bravingly to defray large expences at some drunken sitting and lash out in trimmer attyre perhaps then their neighbours yet are not to be excluded the lists of covetous persons Let it be I say the note of such to distrust Gods gracious providing for them From which mistrustfull diffidence Insoelicissimi pâ—uperes sic sunt quasi inter concertantes procellas in medio mori positâ— nunc istcrum 〈◊〉 nunc all num stictibus â—bruuntur Salv. lib. 5 pag. 514. their in humane depopulations unnaturall usuryes purloynings lying defrauding and an innumbred swarme of such unconscionable kinds of gettings whereby they teare in pieces their poore brethren contrary to the lawes of grace nature and charity doe streame forth But let not the least thought of diffident distrustfulnesse seaze upon the innobled soule of any in Gods family No not of such whose drooping soules are ready to saint and sinke under the pressures of poverty and scantnesse 1. For be it that inregard 1. Of the inhumane practices The poore mans hurters of madded and irreligious depopulatours an order of men more worthy banishment from our English Coasts in my apprehension then the jesters juglers loyterers vagabonds and fooles which Marcus the Emperour shipped from Rome these being in my conceipt the greatest bane to our Common-wealth robbing 1. Our Dread Soveraigne of many able subsidy men so of maintenance Of many able fighting men so of safety Lessening the number of his subjects so of honour 2. Our country of its native commodities corne and cattell the towne in tillage maintaining farre more cattell then the same inclosed And of the fruitfull endeavours of many able bodies there being a necessary dependance of the greatest number of trades upon the tilled towne and the tilled towne besides the many benefits other wayes affoords imployment to as many if not more shepheards then the same inclosed 2. And in regard of the never satisfied thirsting appetites of greedy gripes of this world whose hunger after golden vanities cannot be satisfied with any additions to their former sufficiencies Which unquenchable humour causeth them to get into their hands as much as possibly they can little considering that the Common-wealth is benefited most by distribution of its imployments into as many families as is possible and to ingrosse in these scarcer times more corne then is fitting to turne the staffe of bread excessively into a drunken commodity for their owne inrichment no price being ever great enough to satiate their greedy appetite to be wasted by the sons of Belial upon their quaffingale-benches whose vicious humour is so patronized That what with Officers unwillingnesse to displease their drunken neighbours nothing regarding God King conscience and the present calamity What with the many proctours such have in private and publique some in pulpit daring to exclaime against those who disease these drunken Divels Except Iustice deales wisely and resolutely it wil be as great a waster as I know any Be it I say in regard of these two evils it is a matter of great difficulty if not of impossibility to have befitting subsistence for the greatest part of the poorer sort of people The former depriving them
and infamous indignities comming from a viperine generation of virulent enemies of Gods people and from the serpentine tongues of all dâ—boist stigmaticall fellowes pursue thee yet be thou therewith content if thâ—â— be an honest hearted Nathaniel and a true Israelite and hast all those rusticall taunts scurrilous girds and hâ—llish obtrectations for pieties sake considering 1. That it hath beene and will be the peculiar portion of Gods Saints to be stung by the serpents seed Thou art made a by word so waâ— Iob 30 9. the drunkards song so was David Psal 69. 12. an object of many forged calumniations so was David our blessed Saviour c. Doe they stile thee heretike so did they Saint Paul Acts 24. 5. 14. Blasphemer so did they Christ Iesus Mat. 9. â— glutton and drunkard so did they our Saviour Matth. 11. 19. Divell so did they the Sonne of God Matth. 10. a deceiver of the people so did they the worlds judge Since therefore the most generous and blessed ones have drunke deeper in this cup of disgrace and infamy for pieties sake bee thou content to pledge them 2. That these carping wranglers geering Ishmaels and tongue-smiters of godlinesse and goodmen are but bruit beasts in Gods estimation in their delights practises and end Wee can contentedly passe by a snarling dogge barking at vs and why then should wee not bee content although these dogs of hell grin and gnash their teeth against us 3. That these shall be soundly scourged for their bold attempts against Gods Kings and Priests the Lords jewels and the apple of his eye Witnesse scoffing Ishmael cursing Shimei rayling Rabshakeh and those mocking children which were rent by beares I doe discard and casheere hence as none of those to whom I speake in this passage such disguised miscreants whose profession and practise agree like harpe and harrow Iudasses amongst Apostles Demasses among Christians of men the vilest from heaven the farthest Ought we to bee content having nothing with poverty captivity c. what cause of contentation therefore have we all Blessed be God the father of mercies We sit quietly under our owne vines We have food convenient a fruitfull The greatest oppâ—eâ—oâ—â—â— and most under â—roden wretches are all subâ—ect to one high power governing all alike with absolute command S. W. R lib. 5. cap. 6. p. 773. land the glorious Gospell of Christ a light to our feete and a lanthorne to our paths We have no leading into captivity We see no Saint murtherers haling and dragging our sincere Nathaniels to fire and faggot why should we not therefore be thankfull and content Have we not overplus yet if wee follow nature or grace as our guide we have that inough which may give us content you therefore whose onerous penury seemes to overcharge you bee you content with your fathers allowance And you great and mighty ones of the earth you came naked as well as others you shall goe empty as well as they you have large endowments the Lord hath allowed you necâ—ssaries and delicacieâ— be you therefore thankfull to this bountifull benefactour be you content with your so large allowance and doe not grinde the faces of the poore nor chop them in peeces as for the pot by excessive rents and exactions be you pleased to let men gather up your fragments and with the sweat of their browes to gleane a living out of the earth In a word let us all whose father is the Lord be content with his allowance OF THE SOCIETIE OF THE SAINTS the third Booke CHAP. I. Answering objections against this communion Object OVr Apostle having perswaded to fellowship of the Saints he now prevents those secret Objections which might bee framed after this or the like manner What cause is there why we or any should strive to agglutinate our selves into your Society Is there any advantage or profit contentment or pleasure in likelyhood to accrue from your consociation Alas by your owne confession you are grievously perplexed troubled on every side cast downe 2. Cor. 4. 8 9. If wee looke upon your doctrine it is counted schismaticall Acts 21. 28. and hereticall Acts 24. 14. If we behold your actions they are deemed rebellious seditious profane Acts 24. 5 6. If we consider your esteeme in the world we shall have small incouragements not onely are you despised and defamed but made a spectacle to men and Angels to the whole world 1. Cor. 4. 13. you are as monsters or men wondred at Zach. 3. 8. you are made as the filth of the world and of-scouring of all things 1. Cor. 4. 13. Happily some few wise mighty and noble may favour you yet not many such will imbrace your doctrine 1. Cor. 1. 26. Happily a few despised ones may ioyne in your society but what are they to others What are such simple ones compared with the learned Scribes What are such beggerly fellowes in regard of the rich ones of the world or your so little handfull to the whole world Your societie alas is a little flocke persecuted people and despised company Answ Let these things be granted yet it is advantageous to communicate with us What though we are troubled yet not distressed perplexed yet not in despaire persecuted yet not forsaken 2. Cor. 4. 8 9. Our doctrine is counted hereticall and apocalypticall frensies yet after that way they call heresie we worship the God of our fathers Our chiefest pillars such as Saint Paul are counted pestilent fellowes moovers of sedition ringleaders of secta ies prophaners of temples Acts 24. 5. 6. fooles 1. Cor 4. 19. although they have had as liberall education at Gamaliels feete as blacke mouth'd Tertullus the filth and of scouring of all things we yeeld all this and more We are poore yet making many rich having nothing we possesse all things 2 Cor. 6. 10. We are as sheepe appointed to the slaughter c. yet for all this our fellowship is desireable for though it is base in the eye of the world it is most honourable Though it seemes ignominious it is most glorious Though it 's poore to mans view yet it is vnspeakably rich Thinke not worse of it for worldlings censure What wise man will reject sweet smels because men sentles regard them not disesteeme of those heavenly lights because blinde men doe not behold their beauty abominate sweet sounding melody because deafe persons receive no contentment by it who of any indifferent ingenuous education will vilifie true nobility because fooles despise it trample under foot pretious pearles because swine so use them or dis-esteeme of the glorious communion of Saints because bedlam beasts hood-wink'd yea starke blinded by the god of this world dead in sinnes and trespasses so basely regard it Our fellowship is not onely with crosses although we endure them with povertie although we feele it with scornes although we suffer them But with rejoycing which is our priviledge with riches which are our right and with honour which alwaies accompanieth us
the least violence vnto them Psal 105. 15. and presume you to confront this divine sentence by wronging them what you can 4. These are the Lords owne temples 2. Cor. 6. 16. you are the temples of the living God wherein the Word dwells plentifully Col. 3. 16. yea the spirit of God 2. Cor. 13. 5. yea the Lord himselfe Ioh. 14. 23. And will you account them and reproch them as the filth and of-scouring of all things 5. These are they whom the Lord imbraceth with the most amiable amplexures for he is in them and they in him and guardeth with the safest defence of a guard of Millions of Angels and his owne watchfull providence 6. These are they who have alwaies free accesse into the courts of the King of heaven where their Prayers ayded and framed by Gods Spirit perfum'd and offered by Christ Iesus are sure to prevaile 7. To concâ—ude these are they who are all in all with reverence be it spoken and heard with God having fellowship with the Father And darest thou a man whose breath is in thy nostrils wrong them in heart with thy tongue or hand Or if thy foole-hardy audacity dares doe so much as impiety is adventurous dost thou thinke to escape No no in persecuting them thou persecutest God in touching them thou touchâ—st the apple of his eye and in injuring them thou wrongest those who have fellowship with the Father 2. Behold your excessive folly and madnesse O you sonnes of Belial well may you be called fooles Psal 14. 1. 73. 3. Prov. 8. 5. Nay are you not more foolish then all fooles eagerly pursuing shadowes in stead of the substance preferring drosse before gold nisles and trifles before treasure Is not he a foole of all fooles who preferres bondage before perfect freedome the most abject condition before the noblest are not you therefore Idiots in the highest degree there being a fellowship affording honour unspeakeable and unconceavable abounding with variety of the greatest contentments wanting no manner of consolation more safe then heart can wish overflowing with all good things in which society there is perfect freedome and more ineffable and inestimable excellencies then hearts or tongues of men and Angels are able to conceave or vttâ—r for it is with the father And yet you shall I say like childish babyes that 's too too little like naturall Idiots that 's not enough like the beast that perisheth surely worse like madded Bedlâ—ms that 's not all with Davids foole say in your hearts there is no God no such fellowship or like Salomons foole Pro. 13. 19. to whom it is an abomination to depart from evill lay open your folly in preferring the cursed and irkesome by-waies of sinne and impiety and so the forbidden fellowship with the unfruitfull workes of darknesse Eph. 5. 11. The society of spirituall fooles whose companions shal be destroyed Prov. 13. 20. And therefore the society of Sathan before this excellent fellowship which is with the Saints and with the Father You are ready to say and affirme that Gods children are fooles because they run not headlong with you to the same excesse of riot But they know that you are fooles in not associating your selves to their society which is with the Father CHAP. V. Vse 3. Perswading to this Society of Saints Vse 3 IS there such a fellowship Learne we all therefore to get if we want declare it if we have fellowship with the Father Could I direct you how to grow rich how to get honour how to live delicately how to wallow in all worldly contentments I doubt not but that ye would be all advised some for one thing some for another Behold I have that here which will fit you all 1. You merrie-men of the world get you to be consorts in this society and then although you shall part with worldly wanton wicked sinfull sensuall and shamefull delights yet shall you be sure to have superabounding joy such which is 1. Great Luc. 2. 10. 2. Exceeding though in temptations Iames 1. 2. Vnspeakable 1 Pet. 1. 8. Vnconceiveable 1 Cor. 2. 9 As at a conquest as in harvest Isai 9. 3. As at a continuall feast In a word fulnesse of joy Ioh. 16. 11. Which shal be everlasting Isa 61. 7. 2. You covetous persons hitherto you have endeavoured to quench your extreame thirst by drinking such brinish waters which increase it more do you henceforwards covet after the best things 1 Cor. 12. 31. Desire spirituall blessings and heavenly glory Get to have this goodfellowship then all are yours 1 Cor. 3. 21. Whether Paul or the world c. Verse â—2 3. You climbing ambitious spirits who beat about how to nest your selves alost get you to be of this goodfellowship then are you mounted higher then you imagine Is the being of a Kings favourite the pitch and period of your desires Or is a kingdome that which you so thirst after Is the being sonnes unto Kings the utmost of your wish Neither these nor any other honours can be wanting to you if you have fellowship with the Father Seeke we therefore first and principally the kingdome of heaven this excellent fellowship then shall we have honours ricâ—es delights and all other things whatsoever desireable Be perswaded therefore for I perswade but for your good CHAP. VI. Shewing thâ— first meanes to and duty of this Society TO abandon and abominate sinne and iniquity to have 1. Meanes Duty no fellowship with the fruitlesse workes of darknesse God is righteous sinne is unrighteousnesse and these two have no fellowship God is light sinne is darknesse and these have no communion 2 Corinth 6. 14. When Ioseph was to come out of the dungeon to stand before Pharaoh he shaved himselfe and changed his raiment Gen. 41. 14. How much more when we desire to come not before Pharaoh but Pharaohs God not to stand before him but to have fellowship with him ought we to strip our selves of our prison rags the filthy and nasty weeds of corruption and filthinesse Considering that if We say we have fellowship with him and walke in darknesse we lie and do not the truth 1 Ioh. 1. 6. What and if such men who sit in darknesse and shadow of death remaining and abiding secure in the estate of sinne and wretchednesse Luc. 1. 79. What and if those who are lovers of darknesse taking full pleasure and delight in unbeliefe and sinne Iohn â— 9. What and if even they who walk in darknesse 1 Ioh. 1. 6. Leading a sinfull life yea such a kind of life as they do which shun and flie the light of the Word What if those who are under the power of darknesse Col. 1. 13. The dominion and sway which sinne and Sathan doe beare over unregenerate persons What and if the whole infernall rabble of that hellish rout who are under Sathan the ring-leader of all wicked men therefore called the Prince of darknesse Eph. 6. 12. are very obstreperous exclaiming with the loudest
out-cries against all such who question their society with God they having ever in a readinesse Lord Lord. At what time soever c. They are men of good meaning although they are not bookish They have a sure beliefe in God They love God above all and their neighbour as themselves God they hope did not make them to damne them all men are sinners as well as themselves They hope to be saved before or as soone as the strictest Saint-seeming Puritanes of them all These and such like traditionary conceipts being in their shallow apprehensions sufficient to quiet their guilty consciences from ever accusing them to put to silence and make mute those cutting conclusions and peremptory propositions of the Holy Ghost 1 Cor. 6. 9. 10. Neither fornicators c. Gal. 5. 19 20 21. An Antidote sufficient to counterpoyse against the poysonfull venome of their infectious impieties A paimeâ—t equivalent to countervaile the numberlesse debts of their hainous enormities And graces availeable to equalize them with the Saints and annexe them firmely to this Divine Society which is with the Father Yet I humbly intreate and beseech yea I charge and command in the name of the Lord Iehouah all you who either hope for have or hunger after this Coelestiall Society to have no fellowship with the fruitlesse works of darknesse to forsake and flee from sinne and iniquity Sinne is darknesse Rom. 13. 12. Cast off the workes of Mot. 1. darknesse Eph. 5. 11. Fruitlesse workes of darknesse 1 Thes 5. 4. Not in darknesse Darknesse it is in respect of its author who is the Prince of darknesse 2. Of its fountaine the darke heart of man 3. Of the nature of the nature of its author he hates the light 4. Of the time wherein done the night 1 Thes 5. 7. Of its fruits eternall darknesse Wicked men are walkers in darknesse 1 Ioh. 1. 6. Yea such wayes of darknesse that I am altogether ignorant whereunto to resemble it Should I paralell it with Cimerean darknesse that no whit comparable it being occasioned by the farre distance of the Sunne from that place and people and so but naturall an absence of light naturall this by the absence of the splendent rayes of the rich and radiant graces of the Sunne of righteousnesse therefore a spirituall darknesse containing the fearefull estate of unbeleevers in this world Or with that Aegyptian plague of darknesse which was palpable There is no comparison by that their bodily eyes were blinded by this of the soule 2 Cor. 4. 4. That was but for a short time of continuance this otherwise That kept them from mooving this hoodwinks and infatuates them so that although they go yet whither they know not 1 Ioh. 2. 11. But in God is no darknesse at all 1 Ioh. 1. 5. Sinne is death Math. 8. 22. Let the dead burie their dead Eph. 2. 12. Dead in trespasses and sinnes 5. 14. Arise from the dead 1 Tim 5. 6. Dead while she lives 1 Ioh. 3. 14. Passed from death Well may sinne be called death 1. It deserving death 2. Causing death Rom. 5. 12. 3. Being odious to a living soule as death to a living man 4. Bitter as death 5. It disabling the soule from well-doing And 6. destroying as death But God is life 1 Ioh. 1. 2. Is it a grounded axiome Omne dissimile est in sociabile That every dissimilitude is insociable Do we all know that light and darknesse can never accord but the one is ever a privation of the other Doth experience daily declare unto us that there is not the least society betwixt living and dead bodies although of the most intimate confederates Although the one a most compassionate mother the other an entirely affected child Yea although of the lovingest mates that ever were linked in the sacred bonds of conjugall society But the living as disjoyned from the dead parts them away by a speedy interring them in the earth And is it possible think for God and sin twixt whom there is the greatest repugnancy to accord Can any so much as dreame of yet dreames are but dreames having fellowship with those fruitlesse workes of darknesse which are dead works yea death it selfe and with the Lord of light and life Sinne doth inkindle the wrathfull indignation of the irefull sinne-revenging God making him so sore displeased that he threw downe Angels from his heavenly habitations into that infernall lake of endlesse woe exil'd our first parents out of Eden that Paradise of God brake up the fountaines of the great deepe and opened the floud-gates of heaven and destroyed all flesh wherein was the breath of life those few excepted which were in the Arke Destroyed utterly Sodome The Lake Sodome 180 furlongs which is 22. miles of ours in length â—50 in bredth which is 18. of our miles as some say some more Ios Weissenbig It hath no out-let or disburdening Gomorrah Admah and Zeboim with fire and brimstone from heaven In a word sinne is that which provokes the Lord to send upon a people or person his numberlesse and insupportable plagues and punishments hence come noysome beasts hence dolefull captivities hence destroying pestilences hence famine so tragicall yea all other greater or lesser temporall tortures Hence blindnesse of mind hardnesse of heart pertinacious obstinacy finall impenitency yea all those endlesse easelesse hopelesse helplesse torments of eternall damnation where their worme never dyeth and their fire is not quenched of which those other are but vaunt-courers or fore-runners And can we have fellowship with God except we abandon iniquity thinke we Sinne is that traiterous Iudas corrupt Pilate perfidious perjurers bloud-thirsty Iewes and torturing executioners yea as the thornes whips nailes mockings buffettings spittings and speare wherewith the head backe and cheekes so tender and lovely were bloudily and barbarously gored the harmelesse innocency derided and calumniated yea the hearts bloud of the Sonne of God more worth then millions of worlds spilt upon the earth This is that which grieves despights and quencheth the Spirit of God And can we perswade our selves of having fellowship with the Father if we delight in sinne which crucifies the Sonne and grieves if not wholly quencheth and despighteth the Holy Ghost Sinne transformes men into monsters making them Scorpions Ezek. 2. 6. Vipers Math. 3. 7. Cokatrices and Spiders Isa 59. 5. Dogges swine and such like foule and filthy creatures Ignatius saith I sight valiantly with beasts in Assyria even 〈…〉 to Rome not that I am devoured by bruit beasts For these as you know God willing â—â—ared Daniel But of beasts bearing 〈◊〉 〈◊〉 in whom that cruell beast doth 〈◊〉 which doth daily sting and wound me St. Chrysostome saith Sometimes he calleth them 〈◊〉 for their sawâ—inesse and violence sometimes horses for their lust sometimes asses for their sottishnesse and ignorance sometimes lions and libards for their ravening end covetousnesse of having sometimes also aspes for their guile oftentimes serpents and vâ—pers for their secret
Lyon Beare Dog and Dragon give him the tormenting taile of a stinging Scorpion the venemous teeth of a gnawing Viper the virulent breath and dreadfull sight of an eye killing Cockatrice farce his bowels with the poyson of Aspes and the venime of Spiders go to an hedge of thornes briars and brambles and a bed of thistles and thence extract the hurtfull properties of these evill plants and adde them to this monster heape on the stinking loathsome and vnprofitable conditions of the most loathsome scumme canker-eaten drosse suffocating smoake sterilous dust and contaminating dirt The wicked man is this compacted monster and therefore an unmeete associate for a Saint for such a one who hath or desireth fellowship with the Father CHAP. VIII The third meanes and duty We must be like God WOuld we communicate in this community we must 3. Meanes Duty endeavour to be like the Lord. Similitude is a fastening linke to conglutinate Societies which all delight in such who are most like themselves hence it is that birds of a fâ—ather flie together like master like man If thou wilt marry marry thy like saith the Poet and that friendship is the pleasantest which likenesse of conditions hath linked together saith the hearâ—en Oratour and Saint Iohn tells us expressely there must be a congruence in this consociety 1 Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with anâ—ther Be we therefore followers of God as deare Children Ephes 5. 1. 1. In holinesse 1. Pet. 1. 15. as he which hath called you is holy so be you holy in all manner of conversation ver 16. Because it is written be you holy as I am holy True it is God only is holy i. e. infinitely pure and righteous yet the Saints are holy also i. e. separate from sinne and corruption unperfectly here most perfectly hereafter in heaven 2. In a godly remuneration rendering love for hatred benedictions for execrations good turnes for bad prayers for persecutions Matth. 5. 44 45. That we may be Children of our father for he makes his sunne c. 3. In a pitifull compassionatenesse easily mooved to grieve at the miseries of others and to succour them Luke 6. 6. Be you therefore mercifull as your heavenly father is mercifull Col. 3. 12. put you on as the c. 4. In perfection Matth. 5. 48. Be you therefore perfect as your father in heaven is perfect not as if we could be without sinne as doting fantasticke Familists averre or keepe the whole law as superstitious Antichristian Papists avowe For Scripture and each man 's enlightened conscience witnesse the contrary But 1. Comparatively in regard of the weake and wicked 2. In regard of parts being sanctified in every part and power of soule and body to every duty concerning them in some measure So that there is an upright judgement in the minde an honest heart a sincere and good conscience 5. In walking in the light 1. Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with another and this we may doe by following Gods Word as our guide in our travaile to eternall blessednesse Let Sathans hellish brood doe the workes of their father the divell walke foot by foot in those cursed paths which Sathan hath traced out unto them viz. in the darke and damned waies of swearing lying cursing c. and so demonstrate to the whole world that themselves have fellowship with the divell Let cavelling carpers deeme these sayings hard and harsh Paradoxes peremptorily concluding it to bee altogether impossible for any man to be holy mercifull perfect c. as the father in heaven is Yet let all such who already have or desire to enjoy fellowship with the Father conforme themselves unto him in the Scripture sense which speakes not of equality but similitude endeavouring to bee holy loving mercifull and perfect as a staggering childe may imitate a mighty man This sanctity perfection and such like excellencies of all the glorified Saints that are or shall be being no more in comparison of this unparalel'd holinesse and perfection of God then the dimme and duskish light of a pinking candle compared with the splendent lustre of the radiant sun enlightned moone and glistering starres CHAP. IX The fourth meanes and duty is prayer to God HAve we or desire we fellowship with the father delight 4. Meanes Duty we then to speake to him in prayer and rejoyce to heare him speake to us in the ministery of the Word What society where intercourse of speech is wanting every colleague in each community will acknowledge society and mutuall exchange of speech to be inseperable and that it is one way to connexe men firmely in a friendly fellowship A word of each 1. Should I say prayerlesse persons are gracelesse I have my warrant Zach. 12. 10. the spirit of grace and prayer being joynt companions 2. Should I terme them godlesse Atheists who can justly contradict me not to pray being one of those markes wherewith men foolish and without God are branded out Psal 14. 4. 3. May I not confidently affirme such to have cast off the feare of the Lord restraining prayers before God Iob 15. 8. 4. May I not pronounce peremptorily prayerlesse persons to be destitute of the spirit of adoption Saint Paul testifying that the Saints have received the spirit of adoption whereby they cry Abba father Rom. 8. 15. And can a prayerlesse person he wanting gods grace his feare the true God and his blessed Spirit have fellowship with the Father Moreover doe many people pray to no purpose asking and not receiving because they aske amisse Iam. 4. 3. their prayers being pinnioned that they cannot mount aloft into the eares of the Lord of Sabbaths 1. By grosse pollutions Isa 1. 15. I will not heare because your hands are full of bloud 2. By disobedience to the voice of God in the ministery of his Word Zach 7. 13. therefore as he cryed and they would not heare so they cryed and I would not heare saith the Lord of hoasts 3. By impenitency Iob. 9. 31. God heareth not sinners 4. By regarding iniquity in their hearts Psal 66. 18. 5. By 〈◊〉 Prov. 23. 13. He that stops his eares at the crie of the poore shall crie himselfe and not be heard 6. By crueltie Micah 3. 4. Then shall crie c. 7. By painted hypocrisie Math. 6. 5. 8. By faithlesse infidelity Iam. 1. 6. 7. 9. By pharisaicall selfe-conceitednesse Luke 18. 11. 14. 10. By blind ignorance Mat. 20. 22. You aske you c. 11. By malicious envy Math. 6. 15. If you forgive not 12. By praying for those things which are impious unjust hurtfull impossible needlesse or otherwise not to be prayed for It stands us in hand therefore if we either have or desire to have fellowship with the Father not onely to pray but so to pray as we are directed in the Word of truth viz.
1. With a fore-thinking premeditation of the weightinesse of that important duty we are going about our owne weaknesse and worthinesse and the dreadfull Majesty of the Lord to whom we pray thus we are commanded to take words and turne to the Lord Hos 14. 3. Thus dealt the penitent prodigall Luke 15. 17. 8. I will go to my father and say father I have sinned c. 2. With a sincere purity of heart Heb. 10. 22. Let us draw neare c. I know it is impossible for man to be pure save only 1. In regard of former times of unregeneration 2. In regard of their desires and endeavours 3. In regard of other men scil sonnes of Belial 3. With a lowly and submisse humility thus did the father of the faithfull pray stiling himselfe dust and ashes Gen. 18 27. That prevailing Canaanitish woman petitioner Math. 15. 27. Truth Lord yet the dogges c. Luc. 18. 11 12. God be mercifull to me a sinner Thus are we all commanded Psal 95. 6. Let us bowe c. 4. With knowledge and understanding 1 Cor. 14. 14 15. I will pray with understanding 5. With a faithfull assurance that our prayers shal be granted What els meaneth the Apostle St. Iames 1. 6. 7. Let him aske in faith Saint Paul 1 Tim. 2. 8. Without doubting And our Saviour Christ Math. 21. 22. All things whatsoever you aske in Prayer believing 6. With zealous earnestnesse Iames 5. 16. Cold prayers lose their fruit and force 7. With hearts reconciled to God by true repentance Isa 1. 16. 8. With hearts reconciled to our brethren by brotherly love and condonation Math. 6. 14. 9. With an unwearied constancy Crying day and night Luc. 10. 7. Holding him fast till he blesse us Gen. 32. 28. And never giving over untill we prevaile Math. 15. 22 23. 28. 10. In the name and mediation of Christ Iesus the sole Saviour of mankind and the alone Mediator between God and man 1 Tim. 2. 5. Hitherto you have asked nothing in my name c. Iohn 16. 23. 11. For things agreeable to Gods will 1 Iohn 5. 14. viz. For things which are good holy lawfull possible profitable and needfull Prayer thus qualified is good and acceptable in the sight of God 1 Tim. 2. 3. Is an extraordinary yea beyond imagination prevailer with the Lord in the courts of heaven bringing such who effectually use it to salvation Rom. 10. 13 14. And therefore to an happy enjoyment of fellowship with the Father CHAP. X. The fift Meanes and Duty is hearing of Gods Word DEsire we with the most earnest longings strive we amaine 5. Meanes Duty with our utmost endeavours to heare the Lord speake to us in his Word and delight we extraordinarily in such desires and endeavours This is the word of Gods grace Acts 20. 32. 1. Comming Mot. 1. from Gods grace 2. Shewing Gods grace 3. Working grace in those who believe and obey it 2. This is the Word of faith Rom. 10. 8. 1. Requiring faith to believe it 2. Teaching what faith is 3. Begetting and strengthening the same Rom. 10. 17. 3. This is the Word of life Iohn 6. 68. Thou hast the Word of eternall life 1. Begetting a Spirituall life 1 Pet. 1. 23. 2. Nourishing and strengthening our Spirituall life 1 Pet. 2. 2. And 3. Offering eternall life Iohn 5. 35. 4. This is the Word of salvation Acts 13. 26. In regard of its fruits and effects declaring to us the way of salvation 5. This is the Word of reconciliation 2 Cor. 5. 19. 1. Shewing how men are reconciled to God 2. Instrumentally working the same reconciliation betwixt God offended and man offending And therefore a speciall meanes to obtaine fellowship with the Father Let not the examples of the world whose desires after the enjoying of transitory delights and momentany treasures are boundles and their endeavors endlesse no whit at all or very litle regarding this heavenly voice of the Lord of glory neither let the strange and preposterous practice of diverse greater persons whose use was ordinary to have Thursday meetings for bowling but not Friday for hearing thus sleighting if not contemning the Divine Ordinance of God alienate or estrange your longing desires from this saving and reconciling Word of God 1. Say not you my beloved brethren you could heare with all reverence and diligence might it please the Lord himselfe to speake to us For 1. should the Lord himselfe speake from heaven you durst not heare Exod. 20. 19. Could not they And can you 2. For the Lord doth speake by us his Ministers as Kings by Ambassadours 2 Cor. 5. 20. 2. Say not with your selves I could willingly heare was the Messenger this or that famous man but such and such are meane and base fellowes in mens esteeme For were not the Prophets and Apostles so accounted of Yet they were to be heard and we see it is the good pleasure of God to save them that believe by the foolishnesse of preaching 1 Cor. 10. 21. Foolishnesse not in regard of it selfe but in the opinion of worldly men Yet is it the savour of death unto death or of life unto life 2 Cor. 2. 16. But be it they are meane yet they being Gods mouth heare them Is gold or silver of greater weight or worth out of a parse of velvet deckt with curious imbroiderings then out of a plaine or homely pouch of leather May not meat be as pleasing to the palate as wholsome in the stomack and as nourishing to the body of an hungry man out of a clean earthen or woodden platter as out of a plate of silver Doth not a candle shine as bright and profitably from of a plain woodden candlestick as from of another made of the purest gold and framed after the most curious forme the exactest skill of the cunningest artificer could invent And shall the Lords Word better then thousands of gold or silver the most nourishing meate of each sanctified soule a light to the feet and a lanterne to the paths of godly men suffer losse or diminution of its peerlesse valuation be disabled from nourishing the new-borne Christian babes that they may grow thereby Or have its more then sun-like light for that cannot guide to heaven ecclipsed by the meannesse of the messenger 3. Say not my brethren I cannot heare such or such they being reputed naughty men It was we know the portion of Eliah Ieremie Paul Iohn Baptist and our Saviour Christ that man without sin the best Preacher that ever spake upon earth to be accounted pestilent fellowes troublers of states ring leaders of Sectaries deceivers of the people and therefore not to be heard No marvell therefore though the envious man still strives to ecclipse the brightest lights and to darken their bright shining rayes of sincere Doctrine and soundnesse of life by some hellish exhalations of slanderous imputations drawne out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat
was taken that those who either kept court bought or sold or otherwise prophaned the Sabbath should be prohibited the Communion because Toâ—o hoc die tantummodo vacaâ—duÌ„ quia toto hoc die maâ—uâ— dâ—o expan dâ—â—dae that whole day we ought onely to rest and spread abroad our hands in prayer to God The ancient Waldenses and Albigenses who were Luthers and our forerunners in a short Commentary upon the Commandements say They that will keepe the Sabbath must bee carefull of foure things 1. To cease from all worldly labours 2. Not to sin 3. Not to bee idle 4. To doe things for the good and benefit of the soule Our owne Canons enjoyne us to celebrate the Lords day according Can. 13. to Gods will i. e. in hearing the Word of God read and taught in private and publike prayers in acknowledging our offences to God and amendment of the same in reconciling our selves charitably to our neighbours where displeasure hath bene In oft receiving the Communion of the body and bloud of Christ in visiting the poore and sicke and using all godly and sober conversation Thus saith our Canon 1. An Act made in the first yeare of our gracious Soveraigne King CHARLES saith thus Keeping of the Lords day Anno Câ—roli is a principall part of the true service of God which in very many places of this Realme hath bene and now is prophaned and neglected by a disorderly sort of people in exercising and frequenting Bearbaiting Bulbayting Eâ—terludes Common playes c. Vpon the Lords day There shall be no meetings of people out of their owne Parishes Another Sâ—tute 1628. on the Lords day for any sports or pastimes whatsoever nor any Bearebayting Bulbayting Eâ—terludes Common playes or other unlawfull exercises or pastimes used by any person within their owne Parish The mulct for every breach of this statute is 3 shillings 4 pence Our Homily concerning the first part of the place and Page 138. time of prayer saith God hath given expresse charge to all men that upon the Sabbath which is our Sunday they should cease from all weekely and work day labour even so Gods obedient people should use the Sunday holily rest from their common and daily businesse and give themselves wholly to heavenly Page 139. exercises of Gods true Religion and service In the same Homily It is lamentable to see the wicked boldnesse of those who will be counted Gods people these are of two sorts The one sort if they have any businesse to doe though there be no extreme need they must not spare for the Sunday they must ride and journey on the Sunday drive and carrie rowe and ferrey buy and sell on the Sunday The other sort is worse although they will not labour yet will they not rest in holinesse as God commandeth but rest in ungodlinesse and filthinesse pransing in their pride pranking and pricking pointing and painting themselves to be gorgeous and gay they rest in excesse and superfluity in gluttony and drunkennesse like rats and swine they rest in brawling and railing in quarrelling and fighting they rest in wantonnesse and toyish talking c. So that God is more dishonoured and the divell better served on the Sunday then on all the daies of the weeke besides And in the conclusion of the second part thus Come with an heart sifted and cleansed from worldly and carnall affection and desires shake off all vaine thoughts which may hinder thee from Gods true service the bird c. Bishop Babington writing upon the fourth Page 319. verse of the 31. Chapter of Exodus saith thus A place never to be forgotten touching the Lords commandement of the Sabbath for he will not have his owne worke medled with on that day Oh what can we thinke of our workes His tabernacle builder must be forbidden and our buildings must goe on Reade and feele that place in Ieremy 17. 25. with a tender heart Then shall gates i. e. the government shall stand and flourish ver 27. Kindle a fire i. e. the Lord will overturne all with great destruction He is the same now he was then and his glory is as deare to him The same reverend Divine in his 8 Page 259. note upon the 16 Chapter of Exodus saith thus Forget not to marke the great care that God had of his Sabbath that it might be kept holy May not a good soule thus reason Good Lord what doe I upon the Sabbath day this people of his might not gather Manna and may I goe to faires and markets to dancings and drinkings to wakes and wantonnesse to bearebaitings and bulbaitings with such like wicked prophanations of the Lords day May I bee absent from the Church walking about my closes and grounds sending my servants and cattell to townes with corne which I have sold before are these workes for the Sabbath Can I answer this to my God that gives me sixe daies for my selfe and takes but one to himselfe Of which I rob him also c. Bishop Bayly in the Practice Page 442. of Piety saith we are to cease from all civill workes generally from the least to the greatest instanceth in these seaven 1. Works of our calling 2. Carrying of burdens 3. Keeping of Faires and Markets 4. Studying any Bookes but Scripture and Divinity 5. All recreations and sports which at other times are lawfull 6. Grosse feeding and liberall drinking 7. Talking about worldly things I need not therefore say with learned Sir Walter Rauleigh I rather chuse to indure the 1. Booke 2. Chapter wounds of those darts which envie casteth at noveltie then to go on safely and sleepily in the easie waies of ancient mistakings seeing to bee learned in many errours or to bee ignorant in all things hath little diversitie I having such a cloud of witnesses Neotericke and of hoare-headed antiquity which defend the same in substance some in one thing some in another which I purpose to propound to your considerations I hope therefore that none will taxe me of Sabbatarian paradoxes Apocalipticall frensies or Herterodoxe opinions I being guided by the light of truth and that light which Writers ancient and moderne have set up to lead me In a word therefore consider for I purpose to propound onely foure things to your considerations not peremptorily concluding hegatively or affirmatively Whether it can be lawfull for us to do any bodily workes 1. Consid 1 Reg. 19. 8. upon the Lords Day such onely except which present necessity compels unto for preservation of life thus Elijah by flight the Macabees by fight did and we may and must preserve our lives the recovery of health convenient preservation of health as the ordering of meate for the day the Disciples plucked and rubbed the eares of corne for if we may water and fodder the beast Luc. 13. 15. which yet could live a day without that so it might be a comfortable day to it no doubt but we
yet fully resolved that neither I will nor mine shall if I can remedy it sport and play upon the Lords Day Surcease henceforward O froward flesh to hinder me with thine idle objections Ob. 1 Tell me no more that the Lords Day wil be a sad Day if I may not sport this day bringing sweeter and sounder delights Tell not me that many men must have recreations therefore upon the Lords Day For as my workes have toiled them so my time shall refresh them if such refreshing is needfull I my selfe could not take it well to have another mans toiled servant sent to me for food because he must have food he having wrought hard Tell me no more that many good Divines think them lawfull on the Lords Day for if it be disputable it 's the safest course not to use them And what Divine will say it is not lawfull not to sport upon the Lords Day Consid 3 Whether worldly words are not unlawfull upon the Lords Day 1. Since the Lord Iehovah in expresse words by the mouth of his Prophet Isaiah 58. 13. saith thus not speaking thine owne words 2. And for these following causes 1. Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandement Thou shalt doe no manner of worke the Lord hath commanded the whole man c. Therefore c. 2. Those things which as lets hinder the duties of the Lords Day are forbidden But worldly words as le ts hinder the duties of the Lords Day scil holy conference therefore c. 3. Where bodily workes are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more then bodily workes doe But bodily workes are forbidden therefore worldly words hindering more the sanctifying of the Sabbath Because a man may worke alone but cannot talke without company 4. That Commandement which ties the outward man from the deed done ties the tongue from talking of the same e. g. The sixt forbids murther and murtherous words The seventh adultery and adulterous words The eight theft and deceitfull words But the fourth Commandement ties the outward man from worldly workes and therefore the tongue from worldly words And therefore whether many people are not much to blame who make the Lords Day a reckoning day with workmen a directing day what shal be done the next weeke a day of idle tattle about their pleasures profits gossips tales and other mens matters Whether worldly thoughts are not unlawfull on the Lords 4. Consid Day considering 1. That each Commandement extends to the thought binding it e. g. the 6 from anger the 7 from lust the 8 from covetousnesse c. 2. That the Lord especially requireth the inward man Luk. 10. 27. 3. That worldly thoughts hinder from heavenly and therefore whether those are not blame-worthy who busie their heads upon such daies in plodding about their worldly businesse c. And lastly if it be not a pious and profitable a comfortable and necessarie resolution for a man constantly to purpose to do as followeth Affirm 1 Medit. Whereas many men so be they goe to the Church perswade themselves they have done their devoyre to the vtmost if not superabundantly promerited although before and after those solemne sacred and publique meetings they let loose the reynes permit their hearts licentiously to take liberty of wandring and roming libertine-like into a world of businesses and to plunge themselues into innumbred swarmes of plottings and contrivements for the effecting of some dunghill delights or worldly profits yet I for my part although I cannot as I would will doe what I can to withdraw my meditations upon the Lords day from such like trashy and fruitlesse wanderings and bend them to thinke earnestly and orderly upon 1. The workes of God generall and speciall 1. To the glory of God beholding in their innumerable varieties and melodious harmony the powerfull omnipotency and infinite wisdome of God 2. To mine owne endlesse comfort viewing in these the boundlesse and bottomelesse depths of the Lords ample and gracious favours towards me giving me such a being such senses members calling substance such variety of creatures to delight feed and guard mee such a Sauiour such a Word such excellent meanes to save me c that thus feeding my soule with such solacing considerations I may edge and keene my dull desires to praise and magnifie a God so good and gratious 3. To the humiliation of my soule naturally prone to an overweaning conceipt of its owne nothingnesse pondering the grievous groanings and massy burdens of distressefull miseries Gods justice hath inflicted upon the poore creatures for my sinnes and finding my selfe to come short of them in obeying the will of God I continually fayling they alwayes doing that for which they were made 4. For mine owne instruction these being a large and faire booke written by the LORD IEHOVAH in faire and capitall letters wherein he that runnes if he have but eyes in his head may reade his owne fickle and fading condition being like the withering grasse the basenesse of himselfe made of dust and turning to it againe the uncomfortable irk some and fastidious condition of death a spirituall darknesse scil sinne and iniquity resembled to death and darknes naturall Yea the booke of the creatures is a library so full of learned literature that contemptible Ants and glorious Angels beautified stars and basest vermine yea all beings created to swim and play in the liquid streames and vast ocean to flie about with out stretched wing in the thin and perspicuous ayre or to runne and range upon the sound and solid earth by their contentation with and thankfulnesse for their little pittance and obedience to the Lord their bountifull benefactour preach loudly to me contentment with and thankfulnesse for my so large allowance and obedience to a father so beneficiall to me undeserving That so by the meditation of the workes of God I may be stirred up to trust love feare and obey God pondering and perusing his works of justice and mercy The Word of God especially that meanes of my salvation I last of all enjoyed in the Word of God read and preached for when I consider 1. That this is a daily duty Ios Assidua meditatio memoriam efficit indel ebilem Chrys Hom. 35. in Gen. 1. 8. Psal 1. 2 practised by the best men as David Psal 119. 97. 99. and the Virgin Mary Luk. 2. 19. 2. That as meditation without hearing is erroneous so hearing without meditation is barren and the dulnesse of my blunt and obtuse and Affirm 2 the leaking property of my running out memory I cannot but thinke it a fitting duty upon the Lords day thus to doe Conference 2 Secondly whereas many unguard the doores of their lips and suffer those little unruly members to enflame each others ministring and
taking occasions offered extravagantly to wander into olden times gladding themselues with their large discourses of their many madde and merry meetings their frolique frisques and gambols their infamous exploits and deeds of darknesse or idly to range about from royall diademe to the penylesse cottage from field to towne from towne to houses from houses to particular things and persons yea to their owne homes and houses taking thence many large and deepe discourses of the number and severall conditions of their sheepe horses c. the unrulinesse of this the faire conditions of that the great penyworth they had in the one the worth of the other And anon ramble in their serious communication into their fields fallow and severall discoursing of their longitude and latitude of their lands the quantity and quality of their seed their great and many businesses they have finished or intended and presently flie backe into the streets and for want of other matter to fill up the pretty lispings and stâ—mmerings the falls and stumblings the unmannerly roguing or whoring this man that woman the pretty pronunciation of this or that oath of their children shall not be forgotten and then from these merrie Colloquies rake into the dunghill puddles of the true or fained miscarriages of their neighbours good or bad tossing and tumbling these from tongue to tongue as sharpe as speares renting and tearing the good names of men better then themselves fathering upon them that themselves never dreamed of turning by their cunning art a hearsay may be supposition into a peremptory proposition that it was so and then to mount it upon the wing of flying fame to passe swiftly and securely without stop or controlement and clothing all upright-hearted Nathaniels with the darke and divelish robes of censorious uncharitablenesse Luciferean pride and damned hipocrisie because these truly befit many who are professors and others in their conceipts thus extracting matter of large discourses to please themselves purchase admiration and applause for their great and deepe experience and procure many farewell thanks for their good company Yet I although I formerly have bene and still am too often and futurely may be that way overtaken so as to talke of such fruitlesse and unneedfull matters resolve henceforward to have my communication of such things whereby God may be glorified my selfe and others edified in the holy faith not medling with other mens matters but such as concerne my selfe or those with whom I conferre and principally those which appertaine to our soules good and amongst other things by name of the Word of God in generall and such Scriptures as I have heard read and expounded in particular as wisely peaceably orderly lovingly honestly and humbly as I can I well considering besides the necessity and furtherance of such like conference Mot. 1 1. That these communications are more comfortable then those they yeelding not the least glaunce or glimmering of sound delight or comfort when a man is going to his bed falles into any affliction or temptation or comes to his bed of death But instead thereof many befoolings of himselfe for mispending so many precious houres and golden opportunities about fruitlesse fome and froth these abundantly cheering the heart gladded with the consideration of the many benefits it hath gained and fruits it hath reaped by such like talkings together 2. This conference is more advantageous then that Can you say and speake truly that ever you gained any knowledge of God your selves the Word the way to heaven Can you say that ever you gained any grace goodnesse or any thing save an addition of new sinnes to the catalogue of your old by such like Lords dayes chattings Whereas I dare affirme this kind of Sabbath conference to increase saving knowledge sound comfort true Christian love heavenly-mindednesse and to warme and vivifie the saving graces seated in the heart 3. And more honourable mee thinkes it 's a poore commendation or credit for a man to have a faculty with facility to find out idle discourse to drive away a day each new speaking stammering child which can lispe out but halfe english being able to tattle somewhat or other to that purpose But for a man humbly lovingly and feelingly to conferre of the narrow way which leadeth to life how to walke in it with comfort declining the many by-paths of sinne of the Christian combate the number and nature of enemies their sleights and subtilties how to escape them and to get the victory this is a greater glorie to a Christian man Whereas many men and women spend the Lords day in Affirm 3. Deeds sloathfull lithernes sleeping or doing certaine odd chares which purposely they had appointed for that day yet I determine resolutely to spend all spare time 1. In reading Gods Word and good bookes and that with inward desire and outward endeavour to profit 2. In singing of Psalmes Hymnes and spirituall songs Ephes 5. 19. In which angelicall exercise I will doe what I can to sing 1. With my heart Ephes 5. 19. i. e. with understanding sense and feeling 2. To the Lord Ibid. scil 1. In his glorious powerfull and gracious presence 2. Vpon a holy remembrance of his blessings 3. To his honour and glory 3. With Grace Col. 3. 16. to exercise the graces of the heart as holy joy trust 4. In Gods mercy c. in singing Teaching and admonishing my selfe and others 5. For mine owne and others consolation Ephes 5. 19. making melody c. Iames 5. 13. I well considering this duty to be 1. Gods owne ordinance Ephes 5. 19. 2. Binding all persons Iames 5. 13. is any merry let him sing 3. To be performed publiquely Ephes 5. 19. 4. And privately Psal 101. 1 2. 5. A speciall duty for the Lords day Psal 92. Title 6. And a duty which is 1 Good having in it no evill being Gods ordinance 2 Pleasant in it selfe and to the hearers 3 And comely to the user Psal 147. 3. In praying to God to sanctifie the day and duties thereof to me I being able to do nothing of my selfe 4. In doing such like workes of mercy as these following sc 1. Visiting the sicke and that 1. To benefit mine owne soule and that by 1. Taking notice of mine owne mortality 2. Sathans subtiltie striving to lull men asleepe in security or plunge them into desperation 3. The difficultie if not impossibility of repentance deferred till death and sicknesse 4. The excellencie of saving graces a good conscience c. which will do men good when all worldly contentments forsake them 2. To doe good to the sicke party and that by perswading him to a Christian carriage in sicknesse sc 1. A serious consideration causing sicknesse 2. The profit and advantage of sicknesse trying grace weaning from the world provoking to prayer and taming the flesh 3. If men rightly behave themselves in sicknesse 1. Not neglecting nor depending too much upon the meanes 2. Praying to God 3. Giving good counsell
4. Submitting themselves to Gods will c. 4. And make a good use thereof being made more compassionate to others in misery hating sinne the cause of the scourge And not as the fashion of many is who go to the sicke but 1. To the hurt of themselves being hardened in seeing the foolish virgins or Nabal-like sicknesse or death of wicked men and the violent death and sicknesse of many good men 2. To the hurt of the sicke 1 Viewing the weaknesse of the sicke to sport themselves and discredit their weake neighbour 2. Hardening them what they can in their sinnes by securing them of longer life flatterie c. 2. Relieving the distressed with a thankfull loving pitifull 1 Cor. 16. 1. single cheerefull liberall just and true heart 3. Teaching the ignorant drawing sinners to repentance comforting the distressed admonishing the unruly encouraging the good rebuking the bad reconciling the disagreeing stirring up the slothfull c. Whereas many people deeme such like courses to savour Affirm 4. of melancholike madnesse and too much puritannicall austeritie and thinke themselves undone if they may not have free liberty to glut and satiate themselves with carnall delights and vaine sportings I am surely perswaded 1. That there is no true sound and solid cause of delight Recreat 1. in any vaine sportings or worldly pleasures especially in comparison of these Lords Dayes delightfull duties if they may be poised in an even ballance e. g. Ballance together the least measure of saving graces and a world of voluptuous contentments and gainefull profits and I 'le undertake that the former the meanes of getting and the helpes in keeping it shal be found more honourable profitable and delightfull and so over-weigh by farre the latter Or 2. Cast into one end of the scales the Word of God into the other any worldly contentment what you will and let the Lord himselfe who is fittest and best able to decide the controversie be judge and it wil be found farre to surpasse in worth and valuation all pearles of price and excelling treasures Mat. 13. 44. 2. Surmounting in profit and advantage the most advantagious practices in or about the world making those who read and heare it with open eyes and hearing eares happy Rev. 1. 3. And those who meditate therein day and night like trees planted by the waters side c. Psal 1. 2 3. Thirdly to ravish the heart truly sensible of Divine delights with unsatiable glee and unmatchable gladnes rejoycing that heart as much as if it had found great spoiles Psal 119. 162. Being more luscious then the sweetest hony or the most mellifluous hony combe Psal 19. 9. 2. That there is sound and sufficient cause of joy and delight in all such and other Sabbath Duties Instance in some particulars e. g. 1. In hearing and reading the Word of God if we consider it in its names and effects declaring the nature thereof e. g. 1. It is a transcendent pearle and excelling treasure Math. 13. 44 45. More lovely then gold or much fine gold Psal 119. 127. Better then thousands of gold and silver Verse 72. And therefore cannot but fill and farce the soule with consolation in getting possessing and enjoying the same 2. It is bread water wine milke and meate to feast and fatten the soule begotten by this immortall seed and enlivened with Gods quickening Spirit and therefore must needs make merry the same feeding and fatting it selfe with such heavenly cates 3. It is a light to the feet and a lanterne to the paths Psal 119. 105. Then which what more needfull profitable or pleasing to the Christian travailer to direct him to the haven of endlesse happinesse 4. Is there not extraordinary matter of joyfull delight in reading and hearing read and preached 1. The Word of grace justly so called shewing and working grace in those which rightly heare it 2. That Word which begets and increaseth faith therefore termed truly the Word of faith 3. That Word which declares the way of salvation therefore stiled by the Holy Ghost a Word of salvation 4. That Word which nourisheth and sustaineth a spirituall life and offereth eternall life ergo called a Word of life 5. And the Word of reconciliation as is before shewed 2. In prayer which sacred duty will appeare perspicuously to each enlightned soule to be a true cause of gladnesse when rightly performed it seriously considering 1. How acceptable it is with God he being well pleased with such like sacrifices 1 Tim. 2. 3. 2. Of what excellent dignity put for the whole worship of God Psal 50. 15. 3. How commodious and gainefull 1. Being a Soveraigne salve for every sore 2. Bringing salvation to the pious petitioner Rom. 10. 13. 3. Resisting that implacable enemy Sathan Eph. 6. 18. 4. Prevailing with God extraordinarily beyond imagination 3. If we ponder advisedly that while here we live we are in a strange countrey being pilgrims and strangers having no continuing city seeking one to come scil an heavenly where our Father our Head and Husband our friends and fellowes our crowne and inheritance are It will necessarily follow that as it is a gladding discourse to countrey-men meeting in another nation to talke of their owne country and common-wealth their friends and families and which way to take soone and surely to enjoy their wished company so it must needs be a delightfull colloquie when two or more citizens of heaven meeting in this their pilgrimage conferre cordially of the way to heaven of the pious and sweetned paths directly tending thither Secondly if we seriously consider that a godly and Christian communication is an excellent meanes to increase saving knowledge enkindle godly zeale nourish Christian love cherish and warme all gracious beginnings and edge and keene the longing appetite to hunger insatiably after the best things We cannot but conclude that such like conference on the Lords Day must needs afford superabundant matter of pleasure and delectation 4. To instance in the duty of Divine contemplation which seemes to worldlings full of pensive sadnesse and madding melancholy this I say savouring seemingly so much of uncomfortable sorrow is no wise defective of recreating festivities each particular holy meditation having its severall oblectation For examples sake let it be 1. Vpon the workes and creatures of God how do these make merry the godly soule after a serious musing of them considering that as they were made for the glory of God so for his particular good some to guard some to delight some to feed and refresh and all to serve him after one manner or other 2. Let it be upon the Word of God what it hath beene is and wil be to him the many fruits and benefits he hath reaped from it 3. Let it be upon Gods particular favours and mercies bestowed upon a mans selfe especially his soule and generall benefits and blessings he hath bestowed and promised to bestow upon his Church and chosen 4. Let it be upon the
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
and play and swimme therein like Leviathan in the sea How would some glut their insatiable appetites feeding themselves upon the extracted quintessence of all reall and imaginarie dainties might each have free liberty of choice Chusers you may be chusors I desire you to be not of such dunghill drosse not of such barbarous revenge not of such fading crownes not of such frothy delights not of such corruptible cates But with David of the 〈◊〉 truth Psal 119. 30. Or of Gods precepts Verse 135. Of that which is good Isa 7. 15. Of that good part which Marie chose Luc. 10. 42. And of that which pleaseth God 1. Obedience pleaseth God 1 Sam. 15. 22. 2. Sorrow for sinne pleaseth God Psal 51. 17. 3. A holy life that pleaseth God 4. Saving faith pleaseth God Heb. 11. 6. 5. To do good and communicate please God Heb. 13. 16. 6. And to frame our thoughts words and deeds to Gods will pleaseth God Col. 1. 10. These things chuse therefore and I 'le warrant you your choice shall not repent you Enoch was not taken to heaven because he was rich royally descended the seventh from Adam because he was learned had a comly and strong body but because he pleased God Heb. 11. 5. Chuse we therfore with Enoch the pious Proselite and godly Eunuch the thing which pleaseth God this choice being a signe of mans communion with God and a meanes whereby a man is joyned to God that so with these we may have fellowship with the Father CHAP. XIIII The ninth Meanes and Duty To take hold of Gods Covenant HAve we fellowship with the Father Declare it Doe 9. Meanes Duty we want it Feele it by taking hold of Gods Covenant this being a marke and meanes of mans communion with the Father Isa 56. 4. Ier. 50. 5. The foundation of which Covenant is Christ Iesus onely Isa 42. 6. He onely being the peace-maker or Prince of peace 2. The onely Angell of the Covenant Mal. 3. 1. 3. The Mediatour of the New Testament 4. The Father onely being well pleased in him 5. By him onely man comes to God And 6. In regard that he onely ratified and confirmed it with his owne Bloud Heb. 7. 22. 8. 6. 9. 15. Secondly the frame is by way of contract in which are comprised 1. Certaine Articles and Conditions on both parts 1. The principall Party covenanting is God who covenants to be our 〈◊〉 and the God of our seed Gen. 17. 7. i. To save us and ours to give us righteousnesse and eternall life in Christ 2. The other is the godly man who for his part promiseth to be the Lords people Ios 24. 15. And therefore binds himselfe to believe and rest upon the promise of God 2. Signes and seales binding each party to the agreement or covenant made on Gods part He hath given us his Word Hand-writing oath Heb. 6. 17. as Seales On our part the ancient people of God have bound themselves by writing Nehem. 9. 38. Seale ibid. Imprecation 10. 29. And Oath ibid. Circumcision Gen. 17. 13. c. And the people of God now perhaps by writing perhaps by seale perhaps by vow surely by word Baptisme and the receiving of the Lords Supper 3. Writings containing the conditions on both sides scil the Word of God the Old and New Testament called the Covenant Ex. 24. 2. Booke of the Covenant 34. 28. Words of the Covenant Deut. 9. 11. 29. 1. Tables of the Covenant Rom. 9. 4. The Covenants because they shew what God will do to his people and what we are to performe according to the tenour of the Covenant This Covenant or compact made betwixt God and man 1. Touching reconciliation and life everlasting is 1. Legall of workes which is a league made touching salvation upon condition of perfect obedience set downe in the Morall Law wherein eternall life is promised to such as perfectly fulfill the same and eternall death threatned to such as transgresse the same 2. Evangelicall of grace which is an agreement concerning men to be freely saved through faith in Christ. This Covenant God made with the justified Iewes before Christ to whom he was a child borne and a Sonne given Isa 9. 6. And the believing Iewes and Eundem spiritum eandem fidem fuisse in Apostolis Prophetis evidentissimè probat Apostolus 2 Cor. 4. Epiph contra errores Marcionis Gentiles since for although the Prophet Ieremy speakes of an old and a new Covenant yet himselfe shewes that this old and new covenant for substance are one and the same Verse 33. of Chapter 31. I will put my Law in their inward parts will be their God and they shal be my people I will forgive their iniquity 34. Which is the substance of the old and new Covenant The old in shadowes prefigured Christ to come The New apparantly shewes that Christ is come The Apostle S. Paul 1 Cor. 10. 2 3. saith the ancient Iewes and we eate the same spirituall meat and drinke the same spirituall drinke Their Sacraments were more in number then ours differenced in rites and measure of signification from ours yet the same Author end and signified thing c. S. Iohn speaking of love calls it a a new commandement and an old 1 Ioh. 2. 7 8. Old in regard of the substance new it being newly approved and renewed by Christ Ioh. 15. 12. So this Covenant of grace was the same when it was old to the sanctified Iewes in regard of substance as it is to us to whom it is new onely it differs in this that now it is published more clearely not in such darke shadowes and more persons are renewed more graces are bestowed Gods Covenant made with the justified Iewes and us Gentiles or the old and new Covenant 1. Differ in the Circumstances Adjuncts Accessories Oiconomie Administration and Dispensation 2. Agree in the Substance Particularly in the 1. Principall efficient cause Ier. 31. 31. 2. Moving cause Luc. 1. 54. 55. 72. 78. 3. Meritorious cause Gen. 3. 15. Ephes 2. 12 13. 4. Materiall cause 2 Cor. 5. 19. Reconciliation c. 5. Instrumental the Word 1. Of Gods grace Act. 20. 32 2. Of reconciliation 2 Cor. 5. 19. 3. Of faith Gal. 3. 8. 6. Formall cause or mutuall promise Gods which is free mans which is due Ro 3. 22 7. Finall cause to stirre up and confirme the hope of immortality Heb. 11. 8 9 10. 8. Effect justification and regeneration 1 Cor. 1. 30. 6. 11. 9. Subject persons onely Gods Elect true believers Rom. 3. 3. 26. 10. Inward seale sc the holy Spirit 2 Cor. 1. 22. Eph. 1. 13. This Covenant we for our parts must make Psal 50. 5. Or enter into Deut. 29. 12. Keepe Psal 103. 18. Or stand to the words thereof so as to performe or accomplish 2 Reg. 22. 3. That we may 1. please God this being a thing pleasing the Lord Isa 56. 4. 2. Shew that we have communion with God this being a
pag. 20. Had you considered how our Saviour Christ confirmes the Morall law shewing that he came not to destroy it Mat. 5. 17. pronouncing its perpetuity to continue till the heavens be no more ver 18. and denouncing a dreadfull judgement against such as shall teach men to breake one of the least of those commandements ver 19. and expounding strictly the 6. ver 22. the 7. ver 28. the 3. ver 34. Had you taken advise of the Apostle Saint Paul who tells us that the law is holy just and good Rom. 7. 12. that he served the law of God after the inward man ver 25. That the Commandements of the second Table are fulfilled in this Thou shalt love thy neighbour as thy selfe 13. 9. 10. That Children must obey their Parents because it is right which he shewes thus Honour c. Ephes 6. 1. 2. Saint Iames if you had asked his advice would have told you that if you fulfill the royall law of liberty c. 2. 8. Or Saint Iohn he would have taught you That hereby we know that we know him if we keepe his commandements 1. Iohn 2. 5. that sinne is the transgression of the law 3. 4. that we love God if we keepe his Commandements 5. 3. Had you bene well advised that obedience to Gods law is a prime part of this Covenant on mans part If you would not have yeelded any being to the Ceremoniall and Iudiciall law as Sir Walter Raleigh doth who saith the former liveth in the Sir Walter Ral. lib. 2. cap. 45. pag. 277. things it foresignified for the shadow is not destroyed but perfected when the substance is represented to us the latter in substance and equity yet would you have said with him the Morall law liveth still is not taken away saving in the ability of condemning for therein are we commanded to love God and use charity one to another which for ever shall be required You would have acknowledged that although there is no force in the law for our justification yet it is of great use for edification and sanctification That it doth not cease to teach exhort and pricke forward the faithfull under the Gospell to that which is good That although Christ accomplished and abolished the Ceremoniall so he accomplished but abolished not the Morrall law That although the law is abrogated in regard of iustification malediction and rigour God accepting the â—â—â—cere will for the deed yet the use of the law is established for the leading a godly and christian liâ—â— That although Christians are not under the law as a rigorous exactour and horrible avenger yet they are under the law as a righteous commander and holy conducter to leade in the way of holinesse In a word That the ten Commandements containe the expresse forme of Gods eternall will the substance of all duties of piety to God in the first Table of charity to man in the second all which God required from the beginning before Moses in the time of the law by Moses after Moses by the Prophets now to the end by Christ and his Apostles although darknesse in Ceremonies is dispelled sense of prophecy is fulfilled and hand-writing against us cancelled And not so headily and rashly upon the meere warrant of your one of a thousand have abrogated the Morall law as not binding the conscience of the regenerate the Lord at this day no lesse then in ancient times exacting as well at the hands of regenerate as unregenerate that they performe obedience to the law But leaving such intoxicated dreamers to solace themselves in their imaginary golden dreaming fancies of no law no repentance no sorrow for sinne no affliction for sinne For wakened they will not be I feare out of their fooles Paradise I returne to my propounded use and will use a few Motives to stirre you up to take hold of Gods Covenant Motive 1 Had you rather enjoy Gods gracious favours or feele his tart and heavie judgements I suppose I may take it for granted you all infinitely desire the comfortable fruition of Gods benigne and bounteous favours concerning this life naturall and that other spirituall farre more excellent and that transcendently unspeakeable unparaleld which is eternall Neither would you willingly feelingly touch or â—ally taste of the tart and bitter punishments the severe and smarting penalties of the Lord. Keeping covenant with God gives right and interest to all Gods fauours blessings Lov. 26. 9. Isa 54. 10. 56. 5. the contrary makes liable to all his curses Lev. 26. 15. Deut. 29. 21. Consider therefore what you have to do Whether is it better doe you thinke to walke in the steps of pious Patriarâ—â—s or prophane Pagans of Gods peopleâ— or Sathaâ—s slaves of Saints or sinners I thinke I may answer for you all and say Whom should we follow if not the Saints To whom should we be agreeable or like if not to them With whom should we have a connecting congruity save with such who are Gods chosen and peculiar people Take hold therefore of Gods Covenant for by entring into and keeping covenant with God we imitate the best by the contrarie the vilest men even villanous miscreants heires of perdition Peradventure you can alleadge causes sufficient why you may not or will not take hold of Gods Covenant Muster them up give them what force you can let us view them in their best and see what validitie they have 1. Will you not take hold of Gods covenant because you must then part with sin of all sorts even with your darling corruptions iniquity breaking covenant with God and they are so sweete to your soule that nothing else can afford a more pleasant relish then they neither is any thing so advantageous as are they If this be thy plea O man thou art to be pittied the more a foole or mad man glads himselfe in tumbling in the myre the more swinish and sottish is he and his estate more lamentable Be it thy sinnes are sweet yet deadly poyson Be it they make thee merry so doth a certaine herbe the eater as it is reported who eating dyeth Be it they seeme profitable yet are they fruitlesse Ephes 5. 11. 2. Is it because Gods Commandements are grievous which then thou must obey Who saith so O man besides Sathan thy cursed flesh and wicked men Christ otherwise Matth. 11. 30. My yoke is easie and my burden light Saint Iohn saith otherwise 1. Iohn 5. 3. His commandements are not grievous 3. Is it because Gods commandements cannot be kept True no beleever or regenerate man by the assistance of Gods grace is able to observe all and every commandement of God in every part at all times In thought word and deed perfectly as God in his law requireth of him as Papists Bern. Rhens against Rome pag. 269. say yet the true Christian is said to keepe the law of the Lord. 1. Imputatively in Christ the commandement is reputed done when it is forgiven which is
left undone 2. In respect of his will he having a desire which is accepted 3. In regard of endeavour striving to frame his life according to the Commandements of God 4. Comparatively in respect of others 5. In regard of integrity of heart to one commandement as to another to all and euery one at all times as saith Mr. Bernard Besides although they cannot fulfill any of them yet they are carefull to follow all of them though they cannot keepe them throughly yet they desire and endeauour to keepe them truly Although they cannot attaine to the perfection of obedience yet they strive for some proportion and measure of obedience And so they keepe the law of God First by imputation 2. Cor. 5. 21. Secondly by inchoation Rom. 15. 14. Thirdly by acceptation 2. Cor. 8. 12. God accepting the desire for the deed the will for the worke the purpose for the performance and part for the whole 4. Is it because you can enter covenant elsewhere more for your advancement and preferment If so where and with whom If you thinke with the world you are pitifully deceaved and mistaken It 's but vanity therfore seeming that it is not shewing that it hath not soone passing away It is but vanity therefore light unprofitable deceitfull and transitory If with sinne how are you deluded it oppresseth it damneth If with Sathan do you deale wisely What good can he give you who hath none himselfe What favours will he bestow who seekes your vtter ruine and destruction Relinquish therefore and extirpate such diabolicall charmes enter into covenant you cannot with any more honourable then our God more powerfull to defend you then the Lord of Lords more rich to reward you mercifull to blesse wife to direct you and more just to performe all his promises Those who keepe covenant with our God shall be graciously Protected comfortably directed plentifully rewarded triumphantly crowned and immortally glorified Never did any man gaine by breaking nor loose by keeping covenant with God Oâ—t did the ancient Israelites breake covenant with God but their guerdon was not gratefull Iudg. 2. 20. 2. King 18. 11 12. and no marvaile for not to keepe covenant with God is disobedience to breake it wilfully is rebellion Psal 78. 10. breach of covenant with man is a great offence Rom. 1. 31. therefore with God a grand impiety Abraham left his native countrey and fathers house he went with an intent to sacrifice his sonne upon mount Moriah Moses left the courtly pleasures of Egypt Matthew forsooke the receipt of Custome to follow Christ they refused not Gods designement because of those many perillous obstacles and dangerous difficulties they were to encounter with and they were no loosers It is no losse to leave a fathers house for a kingdome carnall kindred to be father of the faithfull the pleasures of a corrupt idolatrous court to guide Gods people the gathering of tolle or taxe to gather Saints into Gods Kingdome There is nothing better then to be in league with God Had you such a comely proportion starre-like beauty matchlesse validity undaunted valour nimble agility perfect sanity which is not attainable by nature Could you dive into deeper profundities and discourse more profoundly of matters Ethicall Politicall Physicall and Metaphysicall then all Philosophers that ever breathed Had you worldly honours wealth and delight even to content which is not possible yet all those are but as drosse in respect of being in Covenant with God For by vertue hereof 1. The Lord is our God not onely by creation and conservation as he is to all But by election redemption covenant possession affection and adoption 2. And we are his people not onely by vocation and profession but his peculiar people holy nation his people by election conversion perswasion and practice By vertue of which it is that the Lord is our strength shield salvation righteousnesse King Father Redeemer hope helpe fortresse and Deliverer Hence it is that we have interest in earthly favours remission of sinnes imputation of righteousnesse and donation of Gods Spirit Hence it is that we shall have a joyfull resurrection immortall glory and consummation of blisse Hence comes our spirituall power and authority honour and dignity sonne ship and adoption Isa 56. 5. Hence comes our right and title to the use of the creatures happy guard of Angels beatificall blissefull promises and that unparalel'd matchlesse crowne of immortality And to conclude Hence it is that we have fellowship with the Father Ioyne we therefore our selves in covenant with the Lord. 1. Inwardly by faith and perswasion 2. Outwardly by vocation and profession 3. Both wayes joyntly by perswasion profession and practice of piety and true godlinesse that wanting we may obtaine having we may declare that truly our fellowship is with the Father CHAP. XV. The tenth Meanes and Duty is Cleaving to God HAve we fellowship with the Father Cleave we then unto 10. Meanes Duty the Lord The prodigall a servant cleaved to his Master Luke 15. 15. The conjugall knot makes leave father c. and cleave to his wife Math. 19. 5. The friendly society twâ—xt Ionathan and David knits the soule of Ionathan to David 1 Sam. 18. 1. Where there is firme communion there To cleave to the Lord is to be knit to him in heart without purpose of any 〈…〉 ration ever is a cleaving together Those therefore who have fellowship with the Father must cleave to him as a wife unto her husband as a servant unto his Master as a friend unto a friend as a girdle to a mans loines for so saith the Lord Ier. 13. 11 For as a girdle cleaveth unto the loines of a man so have I caused to cleave unto me the whole house of Israel c. Draw wâ— therefore neare to the Lord walke with him continue in the Lord depend upon him sticke fast to him or in a word cleave we to the Lord. 1. Vniversally in all things Deut. 11. 22. 2. Totally in soule and body both Ios 22. 5. 3. Spiritually and sincerely Acts 11. 23. 4. Vnseperably and continually Ios 23. 8. We cleave unto the Lord 1. Inwardly 1. By faith Heb. 11. 6. He that draweth neare to God must c. 2. By feare Deut. 10. 20. Feare the to cleave unto him 3. By love Ios 23. 11 12. Love unites it selfe asmuch as may be to the thing loved it makes a man desire and seeke above all things this fellowship when wanting 1. In those meanes he hath appointed to communicate himselfe unto us 2. Doth communicate it selfe to God in things in which he wil be loved of us And 3. It will make us accomplish the will of God Cleave we therefore thus unto the Lord For why should we not 1. Trust in him who is both true and faithfull mighty and able to helpe 2. Feare him who is both just and terrible also able to destroy both soule and body 3. And love him which is so mercifull gracious
bountifull and liberall 2. We are to cleave unto thâ— Lord outwardly and not only in our soules but our bodies both in the right and sanctified use of the Word Sacraments and Prayer Thus let us cleave unto the Lord and manifest we the same 1. By cleaving to that which is good Rom. 12. 9. 2. By cleaving to Gods Testimonies Psal 119. 31. His Word Law Gospell Precepts and Promises 3. By walking in his wayes Deut. 11. 22. 4. By keeping his commandements diligently ibid. 5. By walking after the Lord Deut. 13. 4. 6. By hearkening unto his voice ibid. Thus if we do the Lord will uphold us in all distresse and Mot. 1. against all assaults of enemies inward and outward with his right hand i. His great might and power Psal 63. 8. What then can hurt us Or who can harme us True it is that many who cleave closest to God are soonest taken away and destroyed as in time of fierie trials and open persecutions Yet 1. God doth not destroy them but Gods enemies wicked persecutors 2. They die not in Gods displeasure but in his favour their death is no shame but an honour to them 3. By the losse of a temporary life they obtaine life eternall Instead of a miserable life a life most happy 4. Outward blessings as deliverance from bodily death and dangers are promised and performed conditionally as they shall stand best with Gods glory the good of his Church and salvation of his Saints Thus to do is good for us Psal 73. 28. It is good for me to draw neare to God It is good indeed to give and joyne our selves most straightly to God so gracious and mercifull It is good nearely to knit our selves and closely to cleave to God This cleaving being a meanes to obtaine if we want And to continue if we have fellowshippe with the Father CHAP. XVI The eleventh Meanes and Duty is to serve God LAstly have we or desire we fellowship with the Father 11. Meaâ—es Duty We ought to serve him David acknowledgeth himselfe servant to Ionathan although they were linked in such an intimate society 1 Sam. 20. 7. 8. Hushai exempts not himselfe from serving so good a Soveraigne who admitted him into the fellowship of a friendly favourite 2 Sam. 15. 34. Wives although their husbands companions yoke-fellowes yet being but the left side of the yoke fellow-helpers not fellow heads owe a kind of service to them 2 Pet. 3. 1. Likewise you wives sc as servants i. with all feare even to bad husbands aswell as to good Yea all such who have fellowship with the Father have the denomination of servants Iacob my servant Isa 44. 1. Iob my servant Iob 1. 8. Moses my servant Num. 12. 7. And the pious Proselite who joyned himselfe to the Lord is said to serve him to be his servant Isa 56. 6. 1. There is a seruice of man to man and this is 1. Nationall 1. By the law of nature which is liberall 2. By the law of Armes which is compulsive 2. Domesticall Which is 1. For a time 2. Perpetuall as slaves for ever these are civill services of man to man who is said to serve man 1. When he applies himselfe to do him all the good he can Gal. 3. 14. 2. When he submits himselfe to such who are Lords over him Exod. 21. 6. 2. There is a religious service where man serves God 1. Generally yeelding to and endeavouring to performe all the worship due to God Ios 24. 15. 2. Particularly 1. Religiously serving him in his publique worship Math. 4. 10. 2. In his common vocation as he is a Christian doing the revealed will of God in the generall calling of Christianity Heb. 12. 28. 3. In his particular function Rom. 10. 9. So then to serve God is to do all things in the publique worship of God in our common vocations and particular callings according to the will of God therein earnestly desiring to glorifie God They therefore are much deceived who think a daily repeating over the Lords Prayer ten Commandements and the Beliefe or such like constant keeping of Church-times c. is a sufficient serving of God to serve the Lord being a doing of his will and this is frequently urged and often inculcated in sacred Writ Psal 20. 11. 100. 2. Luc. 1. 75. This service is the end why we were redeemed Luc. 1. 74 75. Of all Gods mercies Rom. 1. 12. And although our Saviour delivered us from bondage yet not from service when a man comes out of the bondage of sinne he Ob. Answ must take another yoke Math. 11. 28. But we are free we have Christian liberty Gal. 5. 1. Ans True we are free from the execution of perfect obedience from the curse of the Law not from the obedience of the Law piety and righteousnesse Heare Irenaeus speake who saith Christ hath Christus tantùm nos liberavit à seâ—vitute non ab obedientiâ legis Irenaeus lib. 5. cap. 27. Duplicia sunt Mosis Pracepta noturalia servilia servilia per adventum Christi abrogata sunt naturalia in suo vigore permanserunt per Euangelium sunt consummata Idem cap. 31. Dominus deâ—â—it totam legem Prophetas pendere ex ipsis Praceptis ipse aliud majus hoc pracepto non detulit sed hoc ipsum renovavit suis Discipulis jubens eis diligere Deum ex toto corde cateros quemadmodum sc Idem lib. 4. cap. 25. onely freed us from the slaverie not from the obedience of the Law The Precepts given to Moses were twofold naturall and servile servile are abrogated by the comming of Christ naturall have remained in their strength and are fulfilled by the Gospell Yea saith he the Lord Auxit dilatavit hath augmented and inlarged them The Lord declared all the Law and the prophets to depend upon these Precepts And Christ himselfe hath not shewed another greater then this Precept but hath renewed this to his Disciples commanding them to love God from their whole hearts and others as themselves True it is that we have liberty and are freed from the curse of the Law Rom. 8. 1. Gal. 3. 13. Secondly from the rigour of the Law which said do this and live this liberty also the justified Iewes before Christ had Thirdly from observation of the Ceremoniall Law Col. 2. 16. 20. Thus the ancient Iewes before Christ were not Oh that our Pretty Antinomists had but braines to conceive and grace to imbrace the truth then would they not so disquiet the consciences of many unsetled Christians and scandalize the Gospell under pretence of lawlesse liberty i. Although seduced Papists ignorant Gospellers civill honest men vaine-glorious Pharisees prophane people and lawlesse Libertines like the ancient Samaritanes who knew not the manner of the God of Israel therefore served the Lord and their owne gods also 2 Reg. 17. 26. So those fore-named because ignorant of the right service of God 1. The Papaline serves
God in his images pilgrimages and abundance of Popish traditions 2. The ignorant in his good meaning 3. The civill man in his honest outward conversation 4. The tombe like Pharisee in his golden and gracelesse shewes 5. The prophane in his diabolicall conceit that where sinne doth abound grace will much more abound 6. The lawlesse Libertine in his licentious freedome he being bound to no Law he doing all he doth in love by way of thankfulnesse therefore by consequent 1. If he doth not that which we are commanded he doth not sinne if he doth that we are forbidden he doth not offend 2. If he doth that which God commands us he doth more then his duty because more then he is bound unto and so doth therefore merit at the hands of God Yet all you who either have or desire fellowship with the Father Do you serve God as he hath commanded without diminâ—tion or addition Serve him therefore 1. Sincerely 2. Timely 3. Continually 4. In all things Of which see pag. 92. c. 5. We are to serve the Lord with gladnesse Psal 100. 2. The Lord desires to be served with a voluntary willingnesse and chearefull alacrity Exod. 35. 5. 1 Cor. 9. 17 18. 2 Cor. 9. 7. A sonne-like service pleaseth God not a slavish exacted service is seldome sure it is rather done upon us then by us and the more chearefull and voluntary the more acceptable is our service to God Serve therefore the Lord with gladnesse in love yet so that our love may keepe it selfe to the Word and will of God for things done without a word from God are not done of love which is a fulfilling of the Law Gal. 5. 14. 6. Serve we the Lord with feare Object 1. Let none object and say the object of feare is evill man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feares that which will hurt him which is evill The Greeke word signifieth feare and flight intimating that we feare such things we flee from and avoid For although the object of feare properly is evill yet accidentally that which is good also Man feares good not the thing because it is good but least he be deprived thereof and lose the same thus a man oft feares his life least he lose it Secondly we feare that which is good least it procure some appearing evill thus we also feare God least he punish us the punishment as from God is good but unto us it seemeth to be evill 2. Let no man say the fearefull are excluded heaven Rev 21. 8. And Gods people are forbidden to feare Gen. 15. 1. Luc. 12. 32. 1. 34. For these places are to be understood of carnall feare when man feares man or worldly wants too much or God onely in regard of punishment a M. Perk. of Religion pag. 704. That feare in which nothing is feared save punishment is no service of God 3. Let no cavilling wrangler say there is no feare in love for perfect love casteth out feare 1 Iohn 4. 18. We are to love God therefore not to feare him Love casts out feare but what feare Not all but servile or tormenting feare not sonne-like or filiall feare this going hand in hand with perfect love Therefore doth a loyall sonne feare to offend his father because he loves him Wives are to feare their husbands Eph. 5. 33. Children are to feare their parents Lev. 19. 3. Subjects are to feare their Magistrates Rom. 13. 7. No man hence will conclude they therefore neither may nor can love their husbands parents and Magistrates this feare being an awfull reverence such inferiours shew to Superiours for the Lords sake making them carefull to obey and loath to offend them Tertullian rebukes Marcion thus b Stulte quem Dominum appellas negas timendum cum hoc nomen potestatis sit etiam timendae At quomodo diliges nisi timeas non diligere Planè nec pater tuus est in quem non competat amor propter pietatem timor propter potestatem nec legitimus Dominus nisi diligas propter humanitatem timeas propter disciplinam Advers Marcion lib. 1. pag. 165 Thou foole which saist he is not to be feared whom thou callest Lord this name being a name of power yea of such as is to be feared But how wilt thou love except thou fearest not to love Truly neither is he thy father towards whom love for piety and feare for power doth not agree Neither is he thy legitimate Lord if thou dost not love him for his gentlenesse and feare him in regard of Discipline The same Tertullian checks the aforesaid hereticke thus c Qui Deum non times quosi bonum quid non in omnem libidinem ebullis Summum quod sciam fructum vitâ— omnibus qut Deum non ti ment Ibid. p. 165. Thou which dost not feare God because he is good why dost thou not breake out into all sensuality The principall fruits of life to my knowledge in all which feare not God And againe he saith d Neque enim timorem alia res quam contumacia subvertit De paenitentiâ— pag. 480. that nothing doth destroy feare save disobedience And againe the same Tertullian saith e Timor autem hominis Dei honor est Ibid pag. 482. the feare of man is the honour of God True it is that child-like feare may well stand with love and certainty of salvation this feare enduring for ever Psal 19. 9. This being commanded unto and the commendation of good men Iob 1. 1. Acts 10. 2. I know there is difference betwixt filiall and servile feare filiall endures for ever the other is violent therefore is not permanent servile feares evill of punishment the other evill of sinne filiall is onely in the Elect servile may be in good and bad being in the good as a needle to draw after it filiall as a threed as a needle alone so servile alone availeth not yet by going before draweth after it filiall as the threed The property of this feare is to make us in our hearts stand in awe of God and to feare hate and eschew the offence of God Prov. 8. 13. Exod. 20. 20. It being the greatest evill for the creature to offend the Creatour We may and must therefore serve the Lord with feare for that mans hope is vainely confident who refuseth to feare God in his conversation saith * Mr. Burton Truths triumph over Trent cap. 17. pag 351. 7. In newnesse of spirit Rom. 7. 6. That is by living such a life which becomes them whom the Spirit hath renewed 8. In righteousnesse and holinesse Luc. 1. 74 75. i. By just and upright dealing betweene man and man in holinesse i. performing all such duties as immediatly concerne God and his worship Should I say no more my Doctrine in hand me thinkes is inducement sufficient to perswade you thus to serve God for if you have fellowship with the Father then it 's a necessary duty Serve him also you
must if you desire this communion it being a meanes to obtaine fellowshippe with the Father Notwithstanding because there be many bad masters in this world which wooe and intice all allure and draw too many to forsake the Lord and to serve them I will in few words shew that of all the services in the world this of the Lords is farre the best 1. Man 's owne flesh is oft his master which he carefully doth serve 1. By too much pampering of it 2. By an over carking and caring for the things of the body And 3. By fulfilling the lusts of the flesh Saint Paul was of another mind he kept under his body and made it serve him 1 Cor. 9. 27. And forbids us to make provision for the flesh c. Rom. 13 14. As for this service it is no whit for a mans advantage Their end is destruction whose god is their belly whose glory is in their shame who mind earthly things Phil. 3. 19. 2. Man serves man First having a more firme dependance upon man then God regarding more the authority of man then of God Thus Papists serve man with whom it matters not what God saith so be they have the Popes approbation and many other do so with whom the word of man is more authenticall then the Word of God Secondly reposing more confident affiance in the skill of man Asa-like 2. Chron. 16. 12. or power and valour Isa 31. 1. The contrary we see in David Psal 20. 7. Thirdly having mens persons in admiration Iude 16. Thus parasiticall Prophets like Ahabs 400. and soothing companions by flattering ostentation have men in admiration for their person riâ—hes honour nobility c. without respect of the feare of God or true vertue honouring them onely because they be rich or noble by the way great men have this miserie they are most admired least admonished Thus who in his right wits would serve man considering 1. How helplesse he is Isa 2. 22. Cease from man whose breath is in his nostrills for wherein is he to be accounted of these Masters cannot redeeme a brother nor give a ransome to God for him Psal 49. 6. 7. 2. How execrable Isa 31. 1. Ier. 17. 5. 3. How base and contemptible it is for man so to submit to man made of the same materials workman manner and in that respect his equall turning to dust and rottennesse as well as he 3. Many men serve the world viz. the ambitious by his inordinate desire of honour and striving for preferment serves honour and an ambitious humour The Covetous by his love of riches and obeying the avaritious desires thereof serves Mammon the voluptuous person by being too much addicted to carnall delights serves pleasure These have a Master and a service But such which makes them much to be pittied not at all to be envied for alas First they serve vanity as Solomon concludes who had a greater experiment of them all then any other Eccl. 1. 2. the service of vanity must needs be vaine Secondly neither is it onely vaine but hardly tormenting Eccl. 1. 14. 2. 10. Vexation of spirit How doth this service abound with excruciating cares tormenting discontents ignoble jealousies disquieting feares base flatteries restlesse contrivements and an innumbred swarme of such like anxious perplexities Thirdly neither is here all this Master is a deceitfull cousener not much unlike Iacobs Master Laban giving a blearey'd Leah for a promised Rahel her best servitours often faile of their expectations or if not so they prove like Sodomes apples not worth the gathering or a wormeaten nut not worth the cracking filling the breakers mouth with filth and rottenesse Fourthly but there is a worse matter in this service then all this If any man love the world the love of the Father is not in him 1. Iohn 2. 15. and no man can sâ—rve both God and Mammon Matth. 6. 24. 4. There is another Master which too many men serve his name is sin Iohn 8. 34. whosoever commits sin is the servant of sin Whosoever of his own accord readily obeyeth the desires and motions of sinne is the servant of sinne Of such servants Saint Peter speakes 2. Pet. 2. 19. serving their lusts 1. Obeying the wicked motions thereof consenting to them or practising them Titus 3. 3. S. Paul forbids us of this service Rom. 6. 6. and acknowledgeth that once we were servants to this evill Master Rom. 6. 17. 19. 20. This is a service strongly bewitching men with amiable enchantments having abundance of obsequious observants But doe they know whom and what they serve I presume no for did they they could not but abandon with loathing detestation a Master 1. So base and vile then which nothing more fastidious or excrementitions 2. So abounding with such multiplicity of various impieties then which no service more tedious and troublesome wherein a man serves not two but a multitude of Masters serving sinne in the lusts thereof Rom. 6. 12. 3. So cruell then which none more tyrannicall and bloudy paying its best observants with as bad wages as may be eternall death Rom. 6. 23. Iam. 1. 15. These are services but not like ours although worldlings now as in Iobs time say or thinke What is the Almighty that we should serve him and in Malachy 3. 17. it is in vaine to serve God Yet we know this service to be of all other 1. Most honourable For 1. Our Master is not some Kings greatest favourite nor yet some potent Prince nor yet a terrene Monarch swaying the Soveraigne Scepter for his time of the whole world But a Lord of Lords and King of Kings whose is the kingdome the power and glory then which no Master more honourable 2. Our fellow-servants are all the holy ones of God as Abraham and those pious Patriarches such as Moses and Eliah and those Divine Prophets such as David and those other godly Governours the heavenly company of glorious Angels Rev. 19. 10. Yea our blessed Saviour our fellow-servant Phil. 2. 7. Then which no fellow-servants more honourable 2. Most gainefull these servants gaine Christ Phil 3. 8. Pardon of sinnes Gods favour his blessed Spirit yea temporall favours if commodious for them shall moreover and above be added to them Mat. 6. 33. If they have not riches it is because they are not good for them If they want health Temporalia non sunt bona nisi in quantum ordinantur in coelestia it is because it is not good for them If their life is cut short they are taken away from the evill to come Yea moreover as this service gaines all things 1 Cor. 3. 21. c. And as a good friend loves at all times Prov. 17. 7. So this service brings in gaines at all seasons in sicknesse and health prosperity and adversity Rom. 8. 28. Yea in life and death Phil. 1. 22. Another man dies his gaines die with him Psal 49. 17. His treasure was laid up on earth therefore leaving this world
conversion which being true will alter both the condition and conversation of you and we do heartily wish that all who know us were both almost and altogether such as we are except our frailties and afflictions We would meet you more then halfe way to joyne our selves in intimate society with you and give you the right hand of fellowship could you be intreated to have no fellowship with the fruitlesse Eph. 5. 11. workes of darknesse and to have fellowship with Gods Sonne Iesus Christ. I therefore an Ambassadour for Christ as though 2 Cor. 5. 20. God did beseech you by me I pray you in Christs stead be reconciled to God and be joyned in fellowship with his Sonne Iesus Christ Me thinkes if you are but pliant or flexible I should allure Motives you to this unconceiveable conjunction I supposing your former thwart detractions unjust depravations and unadvised detestations of and your not thirsting after and endeavouring to associate your selves to this mâ—st lovely society to accrew from the misleading calumniâ—tions of malignant spirits and your owne ignorant unacquaintednesse of the radiant resplendency and reâ—ulgent royalty of this more then Angelicall conjunction That I may therefore induce and draw you to a love and liking of inflame and set on fire your never satisfied appetites after this incomparable and ineffable incorporation I will propose sixe following Propositions to your considerations First this fellowship with Christ Iesus or the union betwixt Christ and Christians is the sweetest and most odoriferous Cantic â— 16. My beloved is mine and I am his He seâ—deth among the Lillies i. Christ Iesus is among those persons and places where his graces grow which graces make those in whom they dwell Lilly-like 1. In regard of their dignity and excellency compared with unbelievers 2. In regard of their spirituall beauty Christs purity and Christians piety compared with carnall Hypocrites Epicures and Atheists 3. In regard of their sweet savour or smell compared with lewd livers Christ Iesus the Head of this Society Cant. 2. 1. And all the body of this conjunction 2. 2. are Lilly-like both in favour and smell therefore most beautifull lovely and pleasant Myrrhe Aloes and Cassia are sweet incense and perfuming powders affoording pleasurefull delectation all the garments of all this goodfellowship smell of Myrrhe Aloes and Cassia Psal 45. 8. 1. Christ Iesus the head of this society is a bunch or bundle of myrrhe or pleasant nosegay continually refreshing those which are joyned to him with his delectable sweetnesse Cantic 1. 13. Yea his excellent sweetnesse to every Christian soule is like Calamus and Camphire which be sweet and delightfull things Cantic 1. 14. 4. 1â— Yea all things in him are rich and shining beautifull and precious his hands being as rings of gold set with the Chrysolite Cant. 5. 14. yea his words are sweet and delectable his lips being like lillies dropping downe pure mirrh 5. 13. And in regard of his spirituall fairenesse comlinesse and beautifull sweetnesse he is called the rose of Sharon Cant. 2. 1. 2. All this society is a garden inclosed whose plants are an Orchard of Pomgranats i. e. the faithfull members of Christ as plants beare all sweet delectable fruits as Camphire Spiknard and Saffron c. 4. 12 13. Yea to whom the singing of birds is come i. e. the time which followeth effectuall vocation when the sharpe winter of an unregenerate estate being over the soule is refreshed with most comfortable graces Cant. 2. 12. yea so delightfull that Christ Iesus saith of them and to them 7. 6. how faire and how pleasant art thou O love for delights And can there be a sweeter or more lovely society then this Secondly this is the most honourable and glorious communion that is 1. The builder of it is most glorious for he is a King of glory Psal 24. 7. and Lord of glory 1. Cor. 2. 8. 2. The foundations of it as glorious as may be Isa 54. 11. Saphires Rev. 21. 19. Iasper Saphir Chalcedonye Emerald Sardonix Sardius Chrysolite Beryl Topaze Chrysophrasus Iacinth Amethist The decree of Election is one foundation 2. Tim. 2. 10. The summe of Christian doctrine is another foundation Heb. 6. 1. The doctrine of the Apostles and Prophets Ephes 2. 20. Christ is the foundation of foundations 1. Cor. 3. 11. of this society glorious therefore are the foundations 3. The gates are glorious Isa 54. 12. Carbuncles Rev 21. 22. twelve gates twelve pearles the Ministery of the Word and faith make entrance for Christ to come into the hearts of the Elect and for them to flocke freely into the Lords assemblie 4. The wals are glorious Isa 26. 1. Salvation will God appoint for wals 60. 8. call thy wals salvation Zach. 2. 5. I saith the Lord will be a wall of fire round about and will be the glory in the midst of her 5. The persons are all of them exceeding glorious which will cleerely appeare if wee seriously consider and take notice 1. What glorious ornaments they are invested withall sc the many rich and costly sweet and comfortable graces of Christ Iesus called their garments Psal 45. 8. Because 1. the nakednesse of their soules is hereby covered 2. they are comforted and kept warme 3. defended from the fiery darts of sinne and Sathan 4. decked beautified and adorned 2. What glorious names and titles they have Not onely is the Church of God nominated the city of God the mountaine of Gods holinesse Psal 48. 1. the joy of the whole earth the city of the great King the city of the Lord of hosts the city of our God the perfection of beauty Psal 50. 2. and the holy mountaine Zach. 8. 3. But also all the persons of this society are Christs brethren sisters and mothers Marc. 2. 33. Kings and Priests Rev. 1. 6. a chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2. 9. the daughter and queene of Christ Psal 45. 9 10. Saints jewels the Dove and Spouse of Christ 3. What glorious priviledges they have viz. 1. They are guarded from the dominion of sinne Satan death and damnation by the good spirit grace and mercy power and presence word truth promise and providence of God and by the power of his sons death 2. The Lord is a hearer of their prayers Deut. 4. 8. which have free accesse into the Court of heaven 3. They are cleansed from their sinnes by the bloud of Christ 1. Iohn 1. 7. he having washed them from their sinnes in his owne bloud Rev. 1. 5. 4. They have the saving knowledge of God and his Son Christ Iesus 1. Iohn 2. 20. which is life eternall Ioh. 17. 3. and a true cause of glorifying 5. They have the holy Ghost given them Rom. 5. 5. whereby they cry Abba father Rom. 8. 15. which beares witnesse with their spirits that they are the children of God whereby they are ascertained that God dwels in them and they in him 1.
by this wee are saved Romanes 8. 24. Then how unspeakably blest are those who have union with Christ Iesus for by meanes of this conjunction they are justified Isa 53. 11. By his knowledge shall my righteous servant justifie many for he shall beare their iniquities 2 Cor. 5. 21. And by vertue of this justification they enjoy all those ample priviledges and excelling prerogatives 1. The justified man hath remission of sinnes Rom. 4. 25. Who was delivered for our offences and was raised for our justification 1 Ioh. 2. 1 2. Rev. 1. 5. 2. The justified man hath Christs righteousnesse imputed to him so that the Lord doth freely account the righteousnesse of Christ to be his righteousnesse It was imputed to him Rom. 4. 3 4. for righteousnesse Ver. 5. His faith is counted for righteousnesse Verse 6. Vnto whom God imputeth righteousnesse Rom. 5. 18. By the righteousnesse of one the free gift came upon all 3. The justified person is reconciled to God by the death of his Sonne Rom. 5. 10. God was in Christ reconciling the world 2 Cor. 5. 19. 4. The justified person hath peace with God Rom. 5. 1. Being justified by saith we have peace with God Ephes 2. 17 18. 5 The justified man hath the favour to be Gods adopted Sonne Galat. ◠26. Ye are all the children of God by faith in Iesus Christ Gal. 4. 4 5 6. 6. The justified man hath also hope of the glory of God Rom. 5. 1 2. Iustified hope of the glory Have we fellowship with Christ Iesus then we are and Consol 3. shal be more sanctified and that 1. Inwardly in having our minds wills and affections freed from the bondage of sinne and Sathan and enabled by little and little through the Spirit of Christ to desire and approve that which is good and walke in it 2. Outwardly in having the members of the body preserved from being meanes to execute sinne and made the instruments of holinesse Rom. 6. 19. This twofold sanctification is begun here perfected hereafter in heaven 1. It is in nature after justification but not in order and time 2. It is not perfect in this life as justification is 3. It is the renovatiō of nature whereas justification consists in 1. Remission of sinnes 2. Imputation of Christs righteousnesse 4. It is an alteration of qualities from bad to good whereas justification is an absolution of a sinner from the guilt of sinne and death Iustification and sanctification differ no more but as the root M. Burton Truths triumph c. cap. 3. pag 16. and the branch the tree and the fruit This sanctification is by meanes of union with Christ for he having taken our nature and sanctified it by his Spirit and we being made one with him do receive the selfesame Spirit to sanctifie us or make us holy we being in Christ he is made to us wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. 1. By vertue of this union with Christ Iesus his death works in us joyned to him the death of all sinne and power to destroy all sinne or the lusts of the old man untill they be wholly taken away by death Rom. 6. 6 7. Our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serve sinne c. Thus cleansing our members as from the guilt of sinne that it shall not be imputed to us so from the filthinesse of sinne that it shall not prevaile against us Ezek. 36. 25. 2. His resurrection sends a quickening power into these our members making them rise from sinne to worke righteousnesse and to live in holinesse of life making them active to do the will of God in the workes of Christianity and of our particular callings so that now those who have union with Christ have a new heart sc in qualities being framed anew after God in true holinesse Ezek. 11. 19. They are a new lumpe i. Renewed from the leaven of sinne and corruption 1 Cor. 5. 7. And they are new creatures i. Endued with new qualities of righteousnesse and holinesse 2 Cor. 5. 17. He that is in Christ is a new creature they having 1. Their minds sanctified or enlightened with spirituall wisdome and understanding Col. 1. 8. 2. Their memories sanctified to keepe and remember that which is good and agreeable to Gods will Psal 119. 11. 3. Their wills so sanctified that being by nature unable to will any good thing pleasing God they are changed by grace and freed in part from the bondage of sinne so that they will and chuse that which pleaseth God and refuse evill Rom. 7. 18 19. 4. Their affections are sanctified so that they 1. Love God 1 Ioh. 4. 19. His children 3. 14. The place where his honour dwelleth Psal 86. 8. His commandements Psal 119. 127. And the appearing of Christ 2 Tim. 4. 8. 2. Hate sinne because it is a breach of Gods Law or because it is sinne especially their owne corruptions Rom. 7. 15. 24. 3. Sorrow and grieve for offending such a mercifull Father by their sinnes Psal 38. 18. 2 Cor. 7. 10. 11. For the miseries of the Church Rom. 12. 15. Lam. 3. 20. For the abounding of sinne in others Ezek. 9. 1. Psal 119. 136. 4. Rejoyce because their names are written in heaven Luc. 10. 20. Rom. 5. 2. In being partakers of Christs sufferings Acts 5. 41. In temptations Iam. 1. 2. And in the losse of all things for Christ Heb. 10. 34. 5. Their members of their bodies sanctified being made instruments of holinesse they formerly being meanes to execute sinne e. g. 1. Their eyes which formerly like the eyes of fooles were in the corners of the world Prov. 17. 24. Gazing after unprofitable things are now the eyes of wise men in their heads Eccl. 2. 14. To espie that which is good to follow it and that which is bad to eschew it turned from beholding vanity Iob 31. 1. Opened to behold the wondrous things out of Gods Law Psal 119. 18. 2. Their eares which formerly were given to heare delightfully lascivious songs idle tales and worldly discourses hearing Gods Word so as not to know and understand it Ier. 5. 21. Math. 13. 19. Are now become open and hearing eares so hearing that they willingly assent in mind to the word of God and good counsell with a firme purpose to obey it Ioh. 8. 47. 3. Their tongues which formerly were exercised in ribauldry lying slaundering swearing and dishonouring the Lord many wayes are now exercised in Psalmes Hymnes and Spirituall Songs in giving Christian counsell in shewing forth the praises of the Lord c. Thus all those who have fellowship with Christ by vertue of this union are sanctified 1. Being freed from the tyranny of sinne into the liberty of holinesse begun here and daily to be increased 2. Having a new quality of holinesse created in their soules whereby they can in some measure truly hate their owne sinnes with firme purpose
he is well pleased 7. By this imitation we the members shall please our Head we the subjects shall content our King we the sheepe shall delight our shepheard 8. By this conformity we are assured that we are predestinated Rom. 8 29. 9. And ascertained that we shall be glorified for if we beare the image of the earthly we shall beare the image of the heavenly 1 Cor. 15. 49. 10. Be we followers of Christ who if we hunger is our Celestiall bread if we thirst is the water of life Be we as he was in this world this imitation being a forcible meanes to obtaine an infallible demonstration that we have and a necessary duty which we owe for this lovely and desireable fellowship with Gods Sonne Iesus Christ. CHAP. IX The second Marke and Duty Such must have faith who have fellowship with Christ DEsire we fellowship with Christ Iesus We must have 2. Marke Duty faith Not the worldlings fancied faith which he suckt from his mothers brest believing ever since he was borne Nor his painted fruitlesse faith he believing as well as the best yet abhorring or not loving or little or no whit regarding the Word preached prayer and other sanctified meanes whereby faith is begotten and increased He believing yet living prophanely or at the least onely civilly Which is not a true faith That faith which brings forth evill Hom. of sal E. 1. workes or no good workes is not a right pure and lively faith but a dead divellish counterfeit and fained faith They that Ibid. E. 1. continue in evill living have not true faith Lively faith is not without hope and trust in God nor without the love of God and of our neighbors nor without the feare of God nor without desire to heare Gods Word and to follow the same in eschewing evill Hom. of faith A 1. and doing gladly all good works But the faith of our Lord Iesus Christ Iam. 2. 1. The faith of the Elect Titus 1. 1. That faith of which Salvian speakes Quid est igitur Fides opinor fideliter hominem Christo credere 1. fidelem esse hoc est fideliter Dei maiâ—data servare Salv. lib. 3. p. 60. saying What is faith therfore I think for a man faithfully to believe in Christ i. to be faithfull i. to observe Gods Commandements faithfully That faith 1. Which is of a growing and thriving nature from faith to faith Rom. 1. 17. 2. That two-handed faith which by confidence the one holdeth the Lord and receiveth good and by love the other imbraceth the brethren and doth good Gal. 5. 6. 3. That faith which yeelds obedience to Gods Commandements even the most repugnant to flesh and bloud by this Abraham left his country and offered Isaac Heb. 11. 4. That faith which doth instrumentally justifie Rom. 5. 1. And sanctifie Acts 15. 9. This is the faith we must have if we would have interest in this happy association 1. By this faith we are built upon the foundation and coupled to the Corner-Stone Christ 2. By this faith we are married to our Husband 3. By this faith we are ingrafted into the Vine Christ Iesus Eph. â— 17. 4. 13. So that 1. As by the mortar the stones cleave to the foundation so by this faith which is like a strictive mortar we are cemented and united to Christ 2. As by the nerves or sinewes the parts receive sense motion yea and life from the head so by this faith we receive quickening and vitality from Christ as the members from the Head Ioh. 1. 16. Gal. 2. 20. 3. As by the true love-knot the husband and wife are made one flesh so by this faith we have spirituall familiarity with Christ as the wife with the husband Rom. 5. 1. Heb. 11. 6. Faith is the hand of the soule which applyeth the sacrifice M. Burton Truths triumph over Trent cap 7. pag 99. of Christ for sinne it is the hand which puts on the robes of the righteousnesse of Christ our elder Brother upon us Faith is the ligament or sinew which fasteneth and uniteth every faithfull member to the Head Christ Iesus Faith is the life of our lives Pag. 100. and the strength of our soules 1. This is that prevailing Champion which quencheth the fiery darts of Sathan Eph. 6. 16. Overcommeth the world 1 Ioh. 5. 4 5. Prevaileth with God and is overcome of nothing not by carnall sense not by humane reasons not by bitter tortures Heb. 11. 35 36 37. 2. This is the mother and fountaine of all good gifts the originall of justice beginning of devotion the head of sanctitie Fidet est origo institiae sanctitates caput devotionis principium Religionis fundamentum Chrysost Ser. de fide Tom. 4. pag. 574. A. M. Burton pag. 198. cap. 12. Pag. 201. and foundation of Religion Prayer is the proper worke of faith Rom. 10. 14. Confession to salvation is the speech of faith Rom. 10. 10. Good works of all sorts are the fruits of faith Faith gives life and being to every grace forasmuch as every grace is radically in faith because where faith is Christ is Holy faith is the foundation whereon all graces are built the ground whereon they grow 3. This is that so necessary grace that whosoever wants it 1. Hath no spirituall life with Christ the just living by faith Rom. 1. 17. And by the faith of the Sonne of God Gal. 2. 20. Neither is he a true Christian he wanting that whereby Christ dwels in the heart Eph. 3. 17. Neither can he do any good thing without this all being sinne Rom. 14. 23. And unpleasing to God Heb. 11. 6. 4. This is that which mounts and elevates a man into so high and honourable holy and happy condition that he hath such heavenly priviledges and transcendent prerogatives as to be Gods Sonne Iob. 1. 12. Christs and his Fathers friend to be a free Denison of heaven as to come to Christ to go to God to hasten to heaven to be inseparably inserted and indissolubly compacted into this incorporation with Iesus Christ of incomparable value and ineffable excellencies Is faith so preciously excellent 1. Why O you sonnes of men do you so much sleight it and neglect it 1. As not to labour at all for it 2. Or lesse then for temporary fading favours you 'le ride and run farre and neare toyle and travaile early and late for health and sanity of your bodies for increase and augmentation of your substance for food to eate and clothes to put on but so carelesly and negligently for this that were your endeavours no more earnest for bodily health death so dismall would soone smite you for food and rayment your tender backs and pampered bellies would quickly beshrow you for worldly wealth beggery so base would out of hand overtake you 3. Or more regardlesly then for any thing of base esteem in regard of it you take not cattell for your use at a venture but
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
and that concisely point at some of the Lords daies duties I handling them now onely by way of use to another doctrine That we may keepe the Sabbath or the Lords day we must observantly take notice of the negative and affirmative precepts Negative precisely prohibiting the doing of any manner of works 1. Servile wherein we serve our selves not God therefore all sinfull actions of body and soule for although these are strictly forbidden euery day yet it is a greater sin to do them upon this day it offering fewer vrging or alluring provocations and affording more helps and Per voceâ—â—pus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non intelliguntur directè opera hominum vitiosa quia ea nunquam conceduntur sed opera servilia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servirâ— per qua scilicet â—â—â—squisque pro ratione vocationis suae victum exâ—rcet c. Wallaeus de 4. precep pag. 7. meanes against them 2. All workes of minde or body needlesse or unnecessary By the word Thou shalt doe no manner of worke are not understood the vitious workes of men because they are never permitted but servile workes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to serve by which every one by reason of his vocation doth pursue his living saith Wallaeus But least I should wander in so wide and spacious a field I will therefore shew you what others which I have read say and then give mine answer onely to some questions Omnis Christi amator Dominicum celebret Diem Diem resurrectioni consecratum Dominicae Reginam Principem Dierum omnium in quà vita c. Epist 3. ad Magnefianos Die vero qui Dominicus vocatur quem Hebraei primum vocant Graeci autem Soli distribuunt qui ante septimum est sancivit a judicijs alijsque causis universos habere vacationem in eo tantum orationibus occupari Honorabat sc Constantinus autem Dominicum Diem quia in eo Christus resurrexit à mortuis Sozomen Histor Eccl. Tripart lib. 1. Cap. 10. pag. 275. Dominicum ergò Diem Apostoli Apostolici viri ideò religiosâ solemnitate habendum sanxerunt quià in eodem Redemptor noster à mortuis resurrexit quique ideò Dominicus appellatur ut in eo à terrenis operibus vel mundi illecebris abstinentes tantuÌ„ Diviniâ— cultibus sErviamus ipse est primus dies seculi in ipso formatasuÌ„t elementa muÌ„di in ipso creati sunt Angeli in ipso quoque resurrexit à mortuis Christus c. Serm. 251. dâ— tempore Videâ—mus ne sed diâ—i dominici sequestrati a rurali opere ab omni negotio soli divinâ— cultui vacemus Ibid. Neque venatione se occupet diabolico mancipetur officio cirumvagando campos sylvas clamorem cachinnum ore exaltans Ibid. Tunc ipsi foris aut causas dicere aut diversis student calumnijs impugnare aut videlicet in alea vel in jocis inutilibus insidiari quatenus unus punctus diâ—i ad dei officium reliquum diurnum spatium cum nocte simul ad eorum deputetur vâ—luptates Idem Ibid. Melius vtique toto die foderent quam toto die saltarent Con. 1. part 1. in Psal 32. Melius enim arare quam saltare in Sabbato illi ab opere bono vacant opere nugatorio non vacant in titul Psal 91. Non hoc autem solum ratione aptum est tempus ad benignitatem prompto alacri animo exercendam sed quod habet quietem remissionem immunitatemque vacationem a laboribus Chrys Tom. 4. pag. 545. in 1. Cor. Homil. 45. Primo die qui dominicus appellatur celebres Magistri ac doctores Sancti patres nostri nobis canendum Psallendum centesimum decimum octanum Psalmum tradiderunt T. 1. Pag. 1055. Ignatius that ancient Bishop of Antioch in his 3. Epistle which is none of his 5. counterfeit Epistles saith Let every one that loveth Christ keep the Lords Day which is the Queene of dayes in which death is overcome and life is sprung up in Christ Renowned Constantine ordained as followeth That day which is called the Lords Day which the Hebrewes call the first day which the Grecians attribute to the Sun which is before the 7. day he ordained that all should cease from suits and other businesses and to be only occupied in prayers upon it and indeed hee did honour the Lords Day because in it Christ rose from the dead St. Augustine saith the Lords Day the Apostles and Apostolicall men have ordained with religious holinesse to be kept because in the same our Redeemer rose from the dead and therefore is called the Dominicall or Lords Day that in it we may onely attend on the Divine Service this is the first Day of the world in it were created the elements and the Angels upon this Day Christ rose and the holy Ghost was given Manna first descended from heaven upon this day And againe Being sequestred from all rusticall works and businesse wee give our selves wholly to the worship of God Neither let him busie himselfe in hunting and enthrall himself in any devillish work in wandering about the fields and woods making a loud noise and laughter c. And in the same Sermon reprooving certaine disorders on the Lords day hee saith Then scil in the time of the publique worship of God without doores they tel tales or study to fight against others by slanders or to take great paines at dice or other unprofitable sports as if one period of the day was set apart to the service of God and the rest of the day and the night to their own pleasures The same father saith thus in one place They might better digge all the day then dance all the day And in another place It is better to plow then to dance upon the Sabbath they rest from a good worke rest not from a vaine and triffing work And S. Chrysostome speaking of the fitnesse of this day for workes of mercy saith It is a fit time to practise liberality with a ready and willing mind not only in this regard but also because it hath rest ceasing freedome and vacation from labours And in another place he saith Our reverend teachers and instructers our holy fathers have given us the 118. Psalme to sing the first day which is called the Lords day Leo the first commanded Sunday to bee kept holy And that all Christians should behave themselves godly and vertuously all the day long in preaching hearing and remembring the Word of God visiting the sicke and poore and comforting the comfortlesse Leo the third at a Counsell in Ments decreed that Sundaies should be kept holy with all reverence and that all men should abstaine those daies from all servile worke and worldy businesse and that there should be no faires markets or any buying or selling on the Sundaies I have read that in a Counsell at Nice order
And we ought c. Imitation in these and such like vertues is 1. Of great necessity to all those which have or desire to have fellowship with Christ Iesus 1. For all of this blissefull communion being members of Christ Iesus and led by his Spirit 2. Gods image by this imitation being renewed and augmenâ—ed 3. The want of this being a character of withered branches who have no abiding in the vine Christ Iohn 13. 2. 6. This imitation cannot but be of absolute necessity 2. Of great importance many commodious advantages accruing hence 1. This surely preserving against falling from grace 2. This causing to edifie the Saints and helping to glorifie God 3. This giving tranquillity of mind a good conscience joy in the Holy Ghost and increase of graces Secondly passive Taking up his Crosse and following him Math. 16. 24. Phil. 3. 10. For whosoever doth not beare his Crosse and go after Christ cannot be his Disciple Luc. 14. 27. Not that we are to imitate Christ in the Crosse in regard 1. Either of the quantity so many sorrowfull reproches buffetings so much painefull agony 2. Or of the quality such condemnation sweatings death c. 3. Nor of the end to pacifie Gods wrath to redeeme from vaine conversations sinfull men to heale sinners to cleanse away sinnes c. But in regard of the manner enduring the Crosse for Christ his sake as he our patterne suffered it for our sakes e. g. 1. As he was obedient unto death even the death of the Crosse Phil. 2. 8. Submitting his will to his heavenly Fathers Math. 26. 39. Even so we like that valiant Champion S. Paul should be ready not only to be bound but to die for the name of the Lord Iesus Acts 21. 23. As he did so we ought to undergoe the Crosse with contentment and patience Isa 53. 7. He was oppressed he was afflicted yet he opened not his mouth 1 Pet. 2. 20. If when you do wel suffer for it ye take it patiently this is acceptable with God 3. As he did so should we offer up prayers and supplications with strong crying and tears unto him that is able to save from death Heb. 5. 7. O my Father if it be possible not as I will but as thou wilt Father forgive them Acts 7. 59. They stoned Steven calling upon God Lord Iesus Lord lay not this sinne to their charge Iam. 5. 13. Is any afflicted let him pray 4. As he did depend upon God Psal 22. 8. He trusted in God that he would deliver him So should we depend on God for deliverance Psal 34. 19. Out of all c. 5. As he did so should we endure the Crosse with constancy and continuance Psal 44. 17. All this yet c. Luc. 9. 24. Shall lose it c. Thus to take up the Crosse and follow Christ Iesus is First Of absolute necessity if we consider 1. That it is not a matter of curtesie but commanded not arbitrary but strictly enjoyned Luc. 11. 23. Let him take up his Crosse c. 2. That the condition of the Saints estate is to be as sheep among wolves lillies among thornes Math. 10. 16. To go through many afflictions into c. Acts 14. 22. 3. That the similitude of the Head and members requires so much Ioh. 15. 20. If they have persecuted me they will also persecute you Math. 10. 25. If they have called the Maister of the house Beelâ—zebub how much more shall they call them of the houshold Secondly of incomparable worth and valution for 1. Hereby the life of Iesus is made manifest in our mortall flesh 2 Cor. 4. 10 11. 2. If we suffer with him we shall raigne with him 2 Tim. 2. 12. 1. What and if many sonnes of Belial walke in quite contrary paths to these which are traced out by our un-erring patterne being abominable disobedient and to every good worke reprobate Titus 1. 16. Full of Diabolicall subtiltie Luciferian pride delighting in the workes of the flesh unrighteousnesse and darknesse wholly swarving from Christs example for is this to follow Christ He was obedient to God in all things they truly in nothing He was innocent and unblameable they guilefull and abominable He was humble they proud c. Light and darknesse heaven and hell have as great affinity and nearenesse as these actions of theirs to those of Christ Iesus Their filthy lyes blasphemous oathes uncharitable slaunders devillish pride hatefull envies and their abominable actions are the workes of the Devill which Christ came to destroy 1 Ioh. 3. 8. They doing his workes are of their Father the Devill Iohn 8. 44. 2. What and if many idle-headed fantastique fashion-mongers swimme downe swiftly the current of the times disorders hunting after strange fashions greedily and delightfully and apishly follow at the heeles all newfangled inventions little considering that this is one of the forbidden conformities to the world Rom. 12. 2. No part of this conformity to Christ having a dreadfull commination threatned against it from the most just powerfull true and unchangeable Iehovah Zeph. 1. 8. You who are such especially if you be of those which out-strippe the common Christian in Profession Do you thinke that this hunting after new-fangled toyes and strange fashious is agreeable to that Divine Precept 1 Ioh. 2. 15. Love not the world nor the things of the world Or that Rom. 12. 2. Fashion not your selves unto this world Or to this our heavenly patterne Christ Iesus Was Christ a fashion follower But this and that is the new fashion And will you be Ob. An. damned because it is the fashion of the most to go the broad way But pride is a quality of the heart True yet Scripture Ob. An. and experience tels that it shewes it selfe in mens words countenances gesture and apparell That there is pride is a truth That there is pride in apparell is as true That these fantastique imitatours are proud of their clothings is I feare as certaine as either That they offend the Divine Majesty and make themselves liable to his dreadfull threatnings is as Daâ—â—â—â— Calvine Piscâ—tor Perk. of the right knowledge of CURIST â—â—u cified Pag 631. undeniable as the verity of sacred Writ Zeph. 1. 8. To which heavenly truth I will adde a saying of that reverend man of God Mr. Perkins which is this And proud men and women that are puffed by reason of their attire which is the badge of their shame and never cease hunting after strange fashions consider not that Christ was not crucified in gay attire but naked that he might beare the whole shame and curse of the Law for us These and such like whatsoever they say in word if we respect the tenour of their lives are flat enemies of the Crosse of Christ and tread his precious bloud under their feet And conclude with the words of a reverend Prelate Sumptuary B. Lake Serm. on 1 King 8 37. Preached in Westminster before the Kings
Majestie and Lords of the Parliament Pag. 216. Lawes therefore saith he are in these loose dayes most requisite to set bounds unto our backe and belly which are even mad with vanitie Whole bookes might be written of our metamorphoses both of diet and apparell And not to flatter you we are the most infamous changelings that are in the world prodigall yea prodigious are the expences that our Nation is at to make it selfe the by-word of other Nations 3. What and if many ignorant and unacquainted in the wayes of righteousnesse consider onely the cariages and conversations of erring men making their thwart and crooked by-paths the rule and square of their imitation deeming their condition safe enough if they can warrant their wayes by the practises of men especially of Preachers thinking themselves to be as good Saints as need be if they can but say such Preachers who are learned men are usurers or drunkards or swearers c. aswell as we they allow of this and that although so much abhorred of the preciser sort and practice the same and therefore we both may and will And will you be covetous cursers of Gods people because the Prophet Balaam was so Will you be trecherous betrayers of the Sonne of God and incarnate Devils because the Apostle Iudas was so Will you be Apostaticall worldings because Demas a Preacher was so Is this to imitate Christ To be as he was in this world To be followers of Paul as he was of Christ But all examples are written for our learning True Yet Ob. An. Ob. Answ not for our observation and imitation But are not the examples of men to be imitated I say not so If pismires if locusts and such like creatures much more is man for imitation so be these examples are followed 1. With choyce selecting those of pious and godly men 2. With judgement imitating the holy ones of God First In their ordinary not extraordinary actions sc such which were done either 1. By singular commandement as Abrahams offering his sonne Gen. 22. 2. By extraordinary instinct as Phinees Num. 25. And Eliah 2 Reg. 1. 10. 3. Or by miracle as Peters walking upon the water 4. Or by custome of countrey as fashions in apparell Zeph. 1. 8. Secondly in their vertues onely not in their vices We must be followers of Saint Paul so of other the Saints of God as they were of Christ 1 Cor. 11. 1. Thirdly with limitation sc as this imitation may stand with our callings and Gods commandements Yet all you who already are ingrafted into this unparalel'd communion and you which desire admittance into the same do you imitate Christ Iesus punctually and precisely in those forenamed particulars living godlily after the rule of Christ suffering patiently after the example of Christ Which if you do you must of necessity resolve 1. To abominate and abandon sinne kill and crucifie the lusts of the flesh and all carnall corruptions 1. There being no agreement twixt light and darknesse 2. God not abiding Sathans image upon his coine 3. There being no possibilitie of serving such dissenting masters 4. These all much disagreeing from our glorious patterne they being the workes of the Devill which hee came to destroy 2. To make progresse in piety and grow in grace For 1. Babes in Christ must grow 1 Pet. 2. 2. Gods Spirit cannot be idle but causeth the just like the shining light to shine more and more unto the perfect day Prov. 4. 18. 3. Christianity is a race wherein they must run 1 Cor. 9. 24. Wherein not to goe forward is to goe backward And Non progredi est regredâ— 4. Christ our patterne increased in wisdome and stature and in favour with God and man Luc. 2. 52. 3. To endure confiscation of goods like those Heb. 10. 34. Defamation of your credit like those 1 Cor. 4. 9. 13. And the losse of life like many thousand Martyrs for Christs sake He endured them all for us we must suffer them all for him Luc. 14. 26 27. And do not reply like the fleshly Capernaites this is a hard saying who can beare it For to suffer the spoyling of these not long lasting transitorie trashy riches to have in heaven a better and an induring substance is no losse but extraordinary advantage To be disgracefully derided and shamefully reproched by men blinded by the God of this world out of their wits starke fooles and of a brutish nature for the confession of Christ and his truth and to have an honourable esteeme from the worlds Creatour the Elects Saviour the Saints Sanctifier the glorious Guarders of Gods Iewels and all Gods people is not any disparagement but great renowne To endure Martyrdome or to suffer death for the Faith of Christ be it after the most ignominious and opprobrious manner and with the most hellish and horrible tortures Sathans agents and himselfe can invent and inflict is pronounced a blessing by the Spirit of Truth Rev. 14. 13. That I may perswade you to this imitation of Christ Iesus I will propound some few sc three inducements or allurements There is nothing more equall just or convenient then for Mot. 1. Christians to imitate Christ He is our unerring King Maister Head and Husband we his subjects servants members and spouse and can any thing better beseeme us then imitation He our Captaine and Commander we his souldiers and is it not reasonable that we should follow him Ioh. 10. 4. Such interest he hath in us that he may justly challenge that of us all which Abimelech commanded his souldiers Iudg. 9. 48. What you have seene me do make hast and do as I have done Other conformity is dangerous and hurtfull Be it to that cunning tempter malicious accuser of the brethren adversary Devill in any his workes Be it to sinne the cause of Devils hell and all judgements and the fore-runner of Damnation Be it to those stigmaticall impes and agents of the Devill who are of their Father Sathan and will do his workes Be it to the world it being enmity to God and not to be beloved of the Saints 1 Ioh. 2. 15. And conformity to it being forbidden Rom. 12. 2. And I thinke most men will conclude that such conformity is dangerous if not damnable Be it to the Saints in such things wherein they have swerved from this heavenly patterne and even this conformity is unallowable and abominable Nothing more commodious and gainefull then to imitate Christ 1. How can they go astray who follow Christ which never did amisse 2. How can they walke in darknesse who follow the true light Ioh. 1. 8. 3. How can they be deceived who follow Christ the truth 4. How can they misse of heaven who follow him which is the way Ioh. 14. 8. 5. How can they wander who follow Christ the light to guide them the way to conduct them and the truth to direct them 6. How can they displease God who imitate his Sonne in whom