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
persons pacifie their guilty consciences justly galled for their wretched and irreligious actions like those wicked justiciaries Math. 7. 23. Who perswaded themselves but they were deceived being rejected for their workes of iniquity Verse 23. that by their prophecyings and such other good duties they should make amends for their foule enormities and procure for themselves an easie passage into the blissefull possession of the Lord of glory What and if diverse others deeme themselves and are so esteem'd by their neighbours the onely men under the Sunne because they do no hurt which alas is a poore commendation for a Christian man Yet happy would it be with our Kingdome if all Christians might be said justly to do no hurt for then it would be empty of all cut-throat usurers mercilesse depopulatours and an innumbred swarme of such like devourers for was this a sufficient commendation Why was the unprofitable servant cast into utter darknesse Why was the fruitlesse fig-tree withered Might not they have pleaded aswell destroy us not we do no hurt Might not those cursed goates Mat. 25. reply aswell although we did thee no good by relieving thy distressed members yet we did thee no hurt by impoverishing afflicting grieving oppressing Yet sure I am it is the property of Gods children to depart from evill and do good Psal 34. 14. Psal 1. 1 2. Iob 1. 8. Zach. 7. 9. He being a converted man He being of God He labouring for heaven Conforming himselfe to the precept of God and godly men Follow we therefore these shining Lamps in declining all evill and endeavouring to practise all good duties there being no mediocrity betweene well doing and evill doing For he who doth not good doth evil committing a sin of omission that so doing we may glorifie and honour our Father this other way sc in our conversations I having thus briefly and concisely declared how we are to honour our father I will now propound sixe inducements to perswade you to give our Heavenly Father his due and deserved honour both with your thoughts words and actions You will as you ought to render to all their dues tribute Mot. 1. Honour due to God to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Rom. 12. 7. give to every one their right will you not Will you give unto Caesar the things which are Caesars and not to God the things which are Gods Shall Maisters servants husbands wives neighbours and strangers have that which is their due and shall not God Yea shall the Divell have his due for that I take it is no unwonted proverbe and must the Lord onely be patchingly dealt withall God forbid Glory and honour are the Lords through all eternity Rom. 11. 36. 1 Tim. 1. 17. Could you declare the glory of God not onely like those glittering heavens dockt with innumerable varieties of resplendent stars or that canopy-like firmament reaching all the world over and every where to be seen continuing from the creation without wearing fretting renting or tearing Or that swiftest runner whose Tabernacle is in the heavens of such swift celerity that in one day and night he whirles about the whole world 240000. Germane miles in one houre and whose glorious brightnesse is such that nothing can hide it from the heate thereof But with those foure beasts Rev 4. 8 9. whether the Angels of God which is most likely or such Ecclesiasticall persons the servants of God who have faithfully laboured to deliver to the Church the truth of Doctrine I will not stand to dispute also continually give glory and honour to him that sitteth on the Throne who liveth for ever and ever Yet could you not give to God more then his due for all honour and glory is due to him through all eternitie For what cause thinke you do you enjoy abundance of 2. We made to honour God unspeakable mercies from the bountifull hands of your mercifull Father Doe you imagine that you might spend your time in sportfull vanities seemingly delightfull as if you were placed upon the earth as Leviathan in the waters to play therein Deeme you the end of your noble creation to be to congregate heapes of droâ—â—ie dunghill and transitorie trash of earthly treasures No such matter Or doe you think you are sent into this world to devoure your poore brethren by cursed and cruell inclosure cut-throat usury or ravenous extortion Nothing lesse For the end of your creation yea of all created beings whether glorified Angels or infernall Divels whether magnificent starrie bodies or contemptible terrestriall wormes whether indued with reason or deprived of sense is the honour and glory of God The Lord hath made all things for himselfe Prov. 16. 4. I have created him for my glory Ezek. 43. 7. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Rev. 4. 9. 10. Must those splendent ornaments of the world Sunne Moone and Stars of light because he commanded and they were created Psal 148. 3. 5. Must hideous Dragons a terrour to men and other creatures inhabiting solitarie desarts Must fire haile stormy wind sNow and vapours Must mountaines and hils fruitfull trees and all Cedars Must beasts and cattell creeping things and slying fowles praise and honour God for their creation Much more ought mankind whether Kings of the earth or people Princes or Iudges of the earth whether yong men or maidens old men or childreÌ„ Ps 148. 11 12. For imagine we a creature compos'd of the very excellency of all creatures graunt it the best qualities of the rarest beasts and birds which excell in feature strength gesture swiftnesse voice or otherwise Give it the quintessence of the earths fecundity as the chiefest vertues of plants trees flowers and herbes good for meat and medicine the worth and value of pearles and precious stones the richnes of all the refined'st gold and chiefest treasure Infuse into the same the most odoriserous smell of all the sweetest perfumes decke it with the glory and brightnesse of the starres yet wanting an humane soule it would come farre short of the meanest reasonable creature It having a soule capable of those peerelesse graces of Gods Spirit interest in those unvaluable merits of the immaculate Lambe Christ Iesus and those immortall crownes of unspeakable glory Reason therefore thus Shall all the creatures inferiour and serviceable to me honour the Lord Am I made a creature so noble and excellent for this end Then surely I will honour the Lord my mercifull maker The glory of God is the end of your redemption 1 Cor. 6. 3. Redeemed to honour God 20. For you are bought with a price therefore glorifie God in your body and in your spirit which are Gods Have you any interest in that painefull and unconceiveable redemption of Gods Elect which I hope you have then stirre up your selves after this or the
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
serarum lachrymosa spectacula -Iiaec olim Christiani Principes curarunt At hadiè esta vix Episcopis curae sunt Gualte◠in Hom 33. in Mar. 3 pag 33. Theodoslus Valentinianis Arcadius Leo Antonius à quibus prohibitum est paenis exhibere hoc die spectacula aut voluptatibus dare operam Wall ex Bucero p. 74. Vt omnis profinitas carnalis oblectatio ex eu exulet Deinde hoc necessarium est ne aut ejusmodi oblectamenta usurpentur quae fructum auditi Verbi aut reliquorum pietatis extrcitiorum intercipiant aut etiam miumtat sed potius ut eis inserviant ad ea majori cum vigore resumenda hominem disponam Wallaeus pag. 133. peevish exercise of sporting They offend which apply this day to pride disdaine dice cups and impure studie of pleasures Neither do we suffer Festivall Dayes dedicated to the Majestie of the Highest to be occupied to any pleasures either to be detained refreshing the vacant time of a religious day in any filthy delights Let the stage play or the Circensian exercise or the lamentable spectacles of beasts challenge nothing to themselves on that day c. This was a Law of Leo and Anthemius Emperours In times past Princes did see to these things but now Bishops scarce regard them And Wallaeus who saith Theodosius Valentinian Leo and Antonius forbade by punishments to behold plaies on this Day Againe That all profane and carnall delights be banished from them and then this is necessary either that such recreations be not usurped which prevent or weaken the profit of the Word heard or of other exercises of pietie but rather that they may do service to them and frame a man to begin againe the same with more livelinesse 2. And whether they have not an absolute inhibition by that authority which is without contradiction Isa 58. 13. Not doing thy pleasure on my Holy day Mans pleasure signifying sometimes any manner of sinfull delight agreeable to our corrupt nature as 2 Tim. 4. 1. lovers of pleasures Sometimes honest delights serving for the solace and comfort of mans life Gen. 49. 20. Giving pleasure for a King 3. And by these reasons The first drawne from the greater to the lesser I reason 1. Rat. thus Where lawfull labours and profitable workes are forbidden as unlawfull there lustfull and wanton actions of sports and delights much more But lawfull labours c. are forbidden upon the Lords Day as unlawfull Therefore lustfull and wanton actions of sports c. much more The former Proposition I take it may be avowable thus 1. Where such actions which are strictly commanded by the Lord in the generall course of mans life are forbidden there those actions much more are forbidden which are never so strictly commanded onely sparingly permitted But where lawfull labours in mens callings are forbidden there such actions are forbidden which are strictly commanded in the generall course of c. Therefore much more sports which are never commanded only sparingly permitted 2. Where the more lawfull and lesse distracting are forbidden there the lesse lawfull and more distracting are much more forbidden But where lawfull labours c. are forbidden there the more lawfull and lesse distracting are forbidden works are more lawfull because commanded by the Lord lesse distracting sports wholly possessing the mind with desire of masterie c. I thinke each mans experience will say his mind is more free for heavenly things when he rides a journey then when he rides in hunting when he plowes then when he wrestleth rings playeth at cudgels c. Therefore sports and delights lesse lawfull and more distracting c. 3. Lawfull labours and profitable workes as little if not lesse breake the rest of the Lords Day by equall comparison as sports and recreations e. g. To ride in hunting breakes the rest of the Day as much if not more as to ride in travell to labour at a bell as to labour at the plough to strike with a cudgell as to strike with a flaile From the name of the Day and duties commanded for the 2. Rat. Sanctificare est ad usus sanctos applicare Wallaeus de Sob pag. 105. Day it is called Gods Holy Day 1. Because separated by God 2. Because a meanes of holinesse we are enjoyned to remember to keepe it holy i. Wholly to spend it in his service i. in holinesse I reason thus Those things which are impediments and lets of holinesse cannot lawfully be done upon that day which is Gods Holy Day and ought to be kept holy But sports and recreations are lets and impediments of holinesse this is evident to every mans experience which will tell him if he will permit it freedome of speech that these inchaunting Syrens do so charme and bewitch these insatiable ingrossers of time do so extraordinarily distract if not wholly possesse the mind that it is wholly estranged and alienated from holy duties so that they seeme tedious and irksome to it Who knowes not how those make pensive the heart when they are called to these Who knowes not how they exhilerate the heart when these in publique are ended Who knowes not how those like vene mous weeds and choaking thornes suffocate and strangle these intruding themselves into the roome of and shoulder out Divine contemplations heavenly communications and godly and Christian actions Therefore sports and recreations cannot lawfully be done upon the Lords Day And therefore whether it is not needfull for us whom it concernes so farre as in us lyeth to disswade and draw people from such courses and if it be not good to this end for every Christian soule to reason after this or the like manner Are these things so Yea moreover 1. Hath the Lord Dissw 1. of his free favour and bounteous liberality allowed me sixe whole dayes for my pleasure and profit some little part of each day except to sanctifie my self family and calling in lieu whereof he allowes me back part of his Day for refreshing works of charity necessity and decency and reserved only one Day for his service and worship and shall I allow my selfe or mine sports upon this Day which is the Lords not mine nor theirs 2. Hath the Lord provided me sweet recreations heavenly refreshments for his Holy Day and shall I preferre the huskie drossie delights of un-needfull carnall sportings before those truly solacing melodious rejoycing 3. Wold good S. Paul never eat any flesh while the world stood rather then offend his weake brother a man a sinfull and mortall man like himselfe and shall I play and sport my selfe in needlesse exercises whiles the Lords Day lasteth and so offend the Lord a God so mercifull a Father so loving and a Iudge so fearefull 4. Should the Lord come to judgement upon that Day as some thinke would it not be farre better for me to be then found serving him in spirituall exercises then my selfe in carnall sports Let other men do as they please I am as
fellowship 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.
observing the matter of this Treatise then in enquiring after the Author thereof Expede Herculem By this small parcell of his paines thou maist iudge what the man is Yea by a studious reading of this Booke thou maist know thy selfe and understand of what company thou art Thou maist hereby iudge of companies and know which is the best In this Treatise thou shalt finde that the true Good-fellowes here described have a sweet communion one with another yea and with the Father and his Sonne What high prerogatives and excellent priviledges these be what cordials are thence ministred to poore distressed soules what thereupon to be avoided what to be endeavoured after are distinctly and succinctly set out in this Discourse Such apt and iust consequences are diducted from the principall Points as most if not all the heads of our Christian Religion are explaned Brevity and Perspicuity are here ioyned together Read and marke and thou shalt find such varietie of matter as will minister delight with profit Thus much I thought good to give thee notice of not simply to commend the worke but rather to incite thee to seeke after the treasure which is hid therein that so thou maist shew thy selfe like the wise Merchant who having heard of a Pearle of great price and of a rich treasure could not be quiet till he had got them as the Lord noteth among his Parables Farewell in the Lord. Thine in the Lord G. M. The Contents SHewing the occasion and drift of this Discourse pag. 1. 2. All Saints have fellowship together Ten Reasons proving the Point The Saints have like grace and glory and how Sixe Objections against this fellowship propounded and answered pag. 3. c. Saints must not communicate with the wicked Reasons why not Disswasions from their communion how we may how we may not communicate with the wicked and with whomwe may not pag 6. c. Saints must love each other entirely and why how we may and why we must love all men even the wicked and how we may not we must especially love good men five motives perswading five objections answered and how to love the Saints pag. 9. c. Saints must communicate gifts and graces each to other 4. reasons why and 6. motives perswading to relieve 2. reasons why rich men should give 6. Le ts removed the poore must give their objections answered how much we must give 3. reasons why we must give much when we must give 5. reasons why it is not good putting off till death of what a man must give after what manner and to what end p. 12. c. Grace must be communicated it is the best work of mercy though sleighted by some derided by others 6. motives to communicate grace from Saints examples Gods glory the nature of grace the practice of the wicked our brothers gaine and our owne pag. 18. c. Saints frrailties are to be concealed not that they are such offendours as the world deemes them sc they are not covetous because they are painefull why they are painefull neither because they are not wastfull why they are frugall neither because they are not alwaies open handed to clamorous beggers why they relieve beggers Dissemblers not here justified but condemned slandering the Saint 2. motives perswading to conceale the frailties of the Saints what Puritanes are naught who are here pleaded for 5. answers to the worlds objection some Professours are naught therefore all are naught pag. 23. c. Saints must reprove and be reproved how we must reprove a man faulty may reprove 4. cavils against reproving confuted 3. motives perswading to reprove pag. 32. c. Saints must be peaceable what peace such have others discord should not dissever Saints what we must yeeld to for this peace pag. 34. c. Saints must forgive yet Magistrates may punish Men may sue at law and how How men may forgive who must forgive whom when what and how the envious wrathfull and revenger no rule for us 7. motives perswading to forgive and objections answered pag. 37. c. II. Booke GOD is the Saints Father he is their Father all or most of those wayes whereby man is father to man He begets feeds clothes corrects provides inheritance for and marieth them pag. 41. c. Saints must love God Few love God truly and who they be 4. motives perswading to love God pag. 46. c. Saints must shunne sinne They are not without sinne contrary-minded confuted selfe conceipted Pharisees censured who are such a sixe-fold difference betwixt the sinnes of good and bad men a threefold incouragement of sinners to sinne answered sc Gods mercifulnesse 2. Hope of late repentance 3. Saints sinning Motives disswading from sinne pag. 53. c. Saints must depend upon Gods providence Covetousnesse censured who are covetous Depopulatours censured pious poore encouraged to depend on God meanes must be used and may without coveteousnesse Puritanes how covetous how not 4. motives to depend upon God pag. 65. c. Saints must honour God how God is honoured with soule and body and why why with the tongue and how sc by talking reverently of the Word 4. abuses disswasives from each 2. By talking reverently of Gods titles 3. Abuses disswasives from each 3. By speaking reverently of divine Attributes how God is just how mercifull who dishonour him in both 4. By speaking reverently of Gods workes how of creation and redemption 5. By a right use of anoath 2. Reasons against Anabaptists 4. kinds of wicked swearing 4. disswasives from superstitious oaths 6. from causelesse and 4. objections answered How to honour God in our lives 6. Motives to honour God pag. 72. c. Saints must do Gods will Selfe-deceivers Gods will must be done wholly faithfully timely and continually Motives to do Gods will and directions how pag. 88. c. Saints must be content with Gods allowance depopulation usurie covetousnesse and pride from discontent censured 3. reasons why we should be content Honest labour not forbidden Nor prayer for temporall things why and how pray for them Nor providence Nor begging allowed 8. motives to contentment what food should content what raiment calling a poore estate and why with afflictions and why pag. 98. c. III. Booke OBjections against the fellowship of Saints answered pag. 113. c. Saints have fellowship with the Father the Point proved and confirmed by foure reasons pag. 115. c. Comforting the Saints against Bellarmines uncomfortable doctrine of falling from grace and the Devils temptations to this purpose against enemies poverty infamie exile death sinne and other terrours pag. 118. c. Reprehending wicked men their danger presuming to harme the Saints their folly in not laying hold of this societie pag. 12â— c. Perswading by a threefold motive to this communion p. 129. c. They who have or desire this fellowship must shunne sinne because it is darkenesse death it angers God crucifies Christ grieves the Holy Ghost makes men monsters it
'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
7. 38. 4. Shall wicked men who are obsequious to base Lords 4. Wicked men strive to make others bad serve with all dutifull observance first the world whose service is vaine Eccl. 2. 10. Hard bringing carking cares Eccl. 1. 14. Dangerous unfitting for the service of God 1 Ioh. 2. 16 Deceitfull offering with Iabin milke with the one hand a naile with the other exchanging for advantage copper for gold Secondly sinne whose service is base it being baser then the most fastidious creatures and exceeding tyrannicall recompencing its best and most dutifull observants with everlasting death Rom. 6. 23. Thirdly Sathan a grand enemie to mankind powerfull onely to punish promising liberty yet in hellish bondage joying at their destruction Shall these strive with tooth and naile and imploy their utmost endevors to hale and drag and use all fraudulent guiles and fawning glozes to win others to their pernicious and damnable society although hereby they aggravte their owne damnation And shall not we who serve the Lord of life whose service is as unlike to theirs as light to darknesse heaven to hell glory to shame Whose service is first most honourable in regard of our Lord who is King of Kings and Lord of Lords of whose kingdome there is no end In regard of our fellow-servants who are not the risse rabble of wicked men but those renowned Patriarchs as Abraham heroicall Kings as David magnanimous Prophets as Eliah blessed Apostles as Paul and all the company of glorious Angels and happy Saints in heaven triumphant and on earth militant Secondly most pleasant and delectable in regard of our Lord and Master who is no churlish Nabal oppressing Pharaoh or hard-dealing Laban But such whose words are full of delectation he calling us not onely servants but sonnes Exod. 4. 22 23. and friends and his deeds correspondent In regard of our taske his commandements being pleasant and not grievous And most gainefull bringing advantage by life and death sicknesse and health here and hereafter Shall not we I say imploy our utmost indeavours to conglutinate others into tâ—â—s so sweet society Seeing that by this means we do not diminish our own store as by parting with wordly substance nor keep our own without impaiâ—ing or augmenting it But hereby we increase graces here and glory hereafter 5. There is no meanes possible whereby we can benefit one another so much as by correcting our brethren as by Imparting grace to others the best benefit to them inlightening them with our knowledge imparting Gods graces to them and working grace in them For could we by our endeavours raise them to the highest pitch of honour mount them aloft into Hamans place of fauour and command So that their smiling countenances might make glad soâ—e their angry frownes strike dread into the hearts of others Could we ascertaine them of the full fruition of all the golden mountaines and fruitfull Ilands under the whole heavens Could we procure for the satisfying of their appetites the greatest satiety of all mellifluous Nectars and delicious aliments that earth ayre and water can affoord of all exquisite and resplendent garments curiously wrought and embroidered by the art of man finely perfum'd with the most odoriferous Myrrhe Aloes and Cassia and garnished with varietie of gemmes and belliments so that they are clothed in purple and fine linnen and fare deliciously every day Yet all these without grace are but so many silken manicles and golden fetters of a miserable wretch haled to wofull execution On the contrary Let a man be furnished with the last measure of those heavenly endowments of saving grace although he be the drunkards song a by-word to fooleâ— the anvile of all dunghill scorne and disdaine a monster amidst men Psal 71. 3. Zach. 3. 8. such an object of commiseration that may melt an Adamantine heart into pitifull compassion of his extreamest miseries Yet in this man the beloved of the Lord his rich inheritance peculiar portion rich jewell apple of his eye an heire of heaven a judge of the world Christs beautifull spouse never wanting a sweet comforter a never-failing friend who will not leave him untill it hath set an eternall crowne of glory upon his head Psal 84. 10. Poise these in an even ballance and we shall see grace as farre surmounting all these golden vanities as heaven doth earth the peerelesse Sunne a pinking candle and a golden mountaine a heape of dust 1. Grace is peculiar to the soule It s not the backe or belley but mans immortall soule which is the place wherein grace is resident 2. Grace is proper to the Saints Those who walke in the cursed wayes of damnation are strangers to Gods graces But those other thingâ— are common both to good and bad Absolon of an amiable beauty aswell as Ioseph Goliah matchlesse in power and prowesse aswell as Sampson Haman a Kings greatest favourite as well as Mordecaâ— Dives abounding in wealth aswell as Abraham 3. Grace of as long continuance as heaven it selfe and those crownes of immortality In regard of it selfe as love joy peace which shall extend even to eternity never ending Or in regard of its fruits the fruits of faith hope patience prayer c. being endlesse Those other are of so limber and brittle nature that there can be no assurance of their continuance Riches often mount aloft on Eagles wings leaving their owners in extreame scarcenesse Beauty is oft blasted by cares sorrowes discontents sicknesse and made disdainefull Strength many times is enfeebled by inlenesse gluttony drunkenesse adultery diseases c. Honourable advancement is often turned into scornefull contempt and hatefull obloquie Howsoever at the bed of death they must shake hands for ever 4. Grace is a most sweet refreshing comforter in all extremities This did revive David in his distresse This made Iob blesse God for taking away This made the Apostles rejoyce in afflictions And the Martyrs to contemne the utmost rage of hellish persecutors Those other have no more power to comfort in the needfull time of dread then congeal'd ice to give warmth to a starveling body tart vinegar to supple a smarting wound or smoothering smoke to comfort a tender eye Witnesse Achitophel who for all his great esteeme hangs himselfe Ahab who being but denied Naboths vineyard is sicke with griefe 6. Lastly considering that gaine is of such efficacy that it makes the martiall man to abandon all fearefull cowardise forsake the delight of his eyes and his tender children disregard his owne life and with heroicall prowesse encounter his formidable bloud-thirsty enemy What drives the ventrous mariner through so many perillous hazards and dangerous pericliations save onely hope of gaine Yea what doth edge the keene appetites of cursed and cruell inclosers oppressing landlords hellish usurers to grinde the faces of the poore purchase Gods displeasure and damne their soules save onely gaine This therefore being so prevalent let me use it as a spurre to pricke you forward to this so sacred
creature Instance we in what we can Be it for proportion ilfavoured beyond all imagination be it more pestiferous then the eye-slaying Basilisk and hideous Gorgon Let it have all the concurring ingredients of misery and contempt being the subject of extreame wretchednesse and an object of hatred to men and other creatures Yet man not beloved of God is beyond all comparison more wretched death being a period to its calamities and an entrance to the others unsufferable and never ending torments But let a man be beloved of God although he be table talke for hypocriticall mockers at feasts a by-word to men vilâ—r then the earth the drunkards song and trampled under foot by every stigmaticall varlâ—t yet is he as honourable as an heire of heaven a member of Christ and a child of God Do we then as we do if we are in our right wits desire God to love us and shall not we love him againe Reason therefore thus with thy selfe O man Are there so many profitable advantages accomâ—dating true love to God and shall I neglect them Hath true love to God such beneficiall effects and wilt thou despise them The want thereof such dangerous execrations and wilt thou incurre them Is love to God that great and first commandement and wilt thou transgresse it Dost thou thinke to have the love of God without which thou art most miserable and thou not loving him Is it fit for children not to love their father No no if other men will hate yet I am resolved henceforth to love God Yea and expresse the same by hating what is evill Obedience to Gods commandements A conscionable discharge of the duties of my calling Conformity to God Not loving the world Entirely loving the Saints Often thinking on God as my chiefest treasure And loving the comming of Christ to judgement CHAP. III. Duty 2. Saints must shunne sinne IS God our Father Then ought we to consider advisedly Duty 2. of our noble parentage and with all circumspect consideration take heed we disgrace it not nor distaine our Fathers houshold And imploy our endeavours to the utmost to honour and glorifie our Father and grace his faithfull family by our vertuous conversations It is not seemly for a Kings son to defile himselfe with contaminating dung and such like sordid filth it 's not for them to consort with fellowes of base inordinate and immorigerous ranks How much more unfit is it for Gods sonnes children to a King truly really whose kingdome is of such large extension that heaven hell earth and all places are within his royall government and of such commanding power that all created beings whether ruling Kings or potent Emperours whether Coelestiall Angels or infernall Divels stand his subjects to do him homage and that not for a moment or some small time of continuance but through all eternity to pollute themselves with sinne and impiety more loathsome then any thing whatsoever e. g. Be it that a man from top to toe is soyled with the most noysome excrements that are imaginable to be upon the face of the earth yet with a small quantity of water and a little industry of man it 's easy to have him cleansed Suppose a man to be as it were clad with boyles and botches from the sole of the foot to the crowne of the head yet it is possible that good diet wholsome ayre the helpe of skilfull Phisitians should restore him to perfect sanity But all the water in Abana Parphar Iordan nor the whole Oâ—ean is of force to wash off nor the most excellent diet wholsome ayre drugges and pearles of price hornes of Vâ—icornes stones of Bezar ordered by the exactest skill of men and Angels is availeable to purge away sinne It is onely the bloud of Christ which cleanseth from sin 1 Ioh. 1. 7. What made those forâ—orne Apostate fiends of glorious Angels to become damned Divels detested of God Angels and men Sure I am not their Creation it being excellent but their depravation their sinne Whence is it that the Lord doth hate his owne Ordinances New Moones Sabbaths and prayers Isa 1. 15 What occasioneth the Lord to turne a fruitfull land into barrennesâ—e save the iniquity of those that dwell therein Psal 107. 37. Why did the Lord drowne the whole world with an overflowing deluge overturne those pleasant and fertile cities even as the Garden of God Gen. 13. 10. with fire and brimstone save onely because of their sinnes By which particulars it is most perspicuous that nothing whatsoever so filthily polluteth as sinne and therefore such persons whose father is the great King ought not to pollute themselves therewith What els meane those Scriptures 2 Tim. 2. 19. Let every one who names the name of Christ depart from iniquity 1 Ioh. 3. 8. He who commits sinne is of the Divell Ver. 9. Whosoever is borne of God sinneth not And againe Hee cannot sinne because hee is borne of God 1 Ioh. 2. 1. These things have I written that you sinne not 1. Mistake me not I pray I intend not the least allowance of Donatists Pelagians Catharists and Familists who glory of perfect purity yea to be as pure as Christ in heaven of freedome from all sinne the Scriptures telling me that in many things we offend all Iam. 3. 2. I seeing the Publican whose prayer was accepted saying God be mercifull to me a sinner Luke 18. 13. Saint Paul complaining to be of sinners the chiefe 1 Tim. 1. 15. And our Saviours owne Apostles commanded to pray forgive us our trespasses not for modesty sake as Pellagians affirme but of consciousnesse of humane frâ—ilty as saith Saint Hierome He who commanded to sinne no more Ioh. 5. 14. Commanded also to pray daily for forgivenesse He who said whosoever is borne of God sinneth not 1 Ioh. â— 6. Said also If we say we have no sinne we deceive our selves and the truth iâ— not in us 1 Ioh. 1. 8. We make God a lyar and his word is not in us verse 10. Although we know God heareth not sinners Ioh. 9. 31. Yet we know also that Christ came to call sinners to repentance The same God who directed Balaams tongue to say God hath beheld no iniquity in Iacob nor seene perversenesse in Israel Num. 23. 21. Directed the tongâ—e of Moyses the man of God to say Thou settest our sins before thee our secret sinnes in the light of thy countenance Psal â—0 8. What then is there contradiction in the Scripture No such matter both the one and the other are the undeniable sacred truths of God God seeth no sinne in his people sc with a revenging eye as to condemne his people for their sinnes That mandate sinne no more is a comparative speech whereby the cured is exhorted to strive that his sinnes be not such nor so many as they had beene but that their force might be weakned their number lessened and occasions avoided God heareth not sinners i. such who make a trade of sinning suffering
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
1. By talking reverently of the unmatchable sacred sanctifying Word of God a necessary duty imposed upon all Gods children booke-learned or illiterate Deut. 6. 7. These words shal be in thy heart and thou shalt talk of them Yea it 's impossible the Word of God should be in the heart as it dwelleth richly in the heart of Gods children and not in the mouth Psal 37. 30. 31 The mouth of the righteous the Law of God is in his heart Abus 1 Oh that I could disswade all that heare me this day from all vaine and fruitlesse conferences of the Word of God such I meane which tend neither to the glory of God nor edification of mankind which that I may doe I will propound these following particulars to be advisedly considered Dissw 1 1. This Word of God is a most medicinable plaister of the soule Psal 107. 20. Therefore to be applied to heale 2. It is leaven Mat. 13. 33. Therefore to be imployed to alter the nature of man turning his heart first then his members that he may lead a new life 3. It is bread the soules bread Prov 10. 21. Amos 8. 11. Not onely vivifying the same but also preserving its health and sanity making it lively and full of vigour 4. It s water yea a transcendent water for pleasure profit and necessity It is water drawne out of the Wels of salvation Isa 12. 3. Still refreshing waters Psal 23. 2. And as the sweet distilling raine dewing downe abundance of fatnesse upon the thirsty ground Isa 55. 10 11. It is water to mundifie the putrified sores of a wounded soule To coole the scorching heat of fiery trials and hellish temptations To animate with all refreshing comforts the unwearied soule pressing forward with an ardent earnestnesse in the race of Christianity and fighting with an invincible courage and undaunted resolution under the Lord Iesus To fructifie the soule naturally bâ—ren of goodnesse that it may be as a field fruitfull in good works 5. It s a treasure unmatchable and peerelesse Mat 13. 44. To be desired most earnestly esteemed most highly kept most carefully and lost most unwillingly 6. It s the excellent heritage of the Lords inheritance Psal 119. 11. Surmounting farre in worth or value the most refined silver and purest gold of Ophir Psal 19 10. 119. 72. All manner of desired riches 14. And the richest spoiles taken after a wished conquest Ver. 162. Is it so as so it is and shall we then use it fruitlesly God forbid Abus 2 Secondly from framing or reciting jests of the Word of God What and if Iulianian A postasie scoffes at those Heavenly Oracles saying turne the other cheeke after blowes given to Christians according to your Masters Precept What though godlesse Atheisme sports it selfe with such sacred phrases yet my brethren do not you Dissw 1 It is not good jesting with the mighty hand and powerfull arme of the worlds Creatour Isa 49. 22. 53. 1. The rod of Gods mouth 11. 4. The rod of his power Psa 110. 2. A sharpe two edged sword piercing to the dividing asunder of the soule and spirits Abus 3 It is not safe dallying with such a devouring fire Ierem 5. 14. 2â— 29. Thirdly from abusive usage of it in countenancing vice or disheartening vertue Let none of us dare to wrest these sacred lines and wring the Lords sword as it were out of his owne hand Dissw 1 It is an axe keene and sharpe Luke 1. 9. To destroy sinne not grace It is a sword double edg'd and cutting Psal 45. 4. Neither to offend vertue nor defend iniquity It is a hammer able to 3. 〈◊〉 breake and bruise to powder the Adamantine stony hardnesse of mans heart Ier. 23. 29. To batter downe Sathan and all his complices not to hurt the Lords Annointed It is a goad sharpe and piercing Eccl. 12. 11. To stirre up the good being sloathfull to discharge their duty to gall onely the wicked and ungodly Abus 4 Fourthly from talking of it charmingly of all inchauntments those are most dishonourable to God most acceptable to Sathan and most hurtfull to the charmer which are Disc of Witch Dissw 1. made of the Scriptures saith Mr. Perkins It is the peculiar heritage of the righteous Psal 119. 11. What have you to do Ob. 1. An. with it therefore you sonnes of Belial It 's a medicine True to draw out and dry up sinne being rightly applyed not to cure the bodily sicknesse of men or beasts It 's a pearle Mat. 13. 45 46. True to inrich and garnish the innobled soule of Gods children and therefore with all diligence to be laid up in the heart as a peerelesse gemme but not to be hang'd about the neck to drive away Divels 2. By talking reverently of the titles of God we honour our Father By speaking of these vainely we dishonour him Abus 1 Either by vaine admiration cursed imprecation or abusive benedictions I earnestly desire and wish that the vaine admirer who upon every unwonted accident breakes out into such like speeches O Lord O Iesus c. Would seriously consider Dissw 1 1. That he hath not the least warrant for this his folly in any parcell of Gods Bookes 2. That he is Iehovah a being of greatest Majesty and power who can consume him in a moment with the breath of his nostrils whose glorious titles he so fondly abuseth 3. That he dareth not so idly intermingle the sacred Names of his consecrated Soveraigne Humana sort redlit aqualis Salv. â— Gub. lib. 3. pag. 75. in his ordinary communication Abus 2 Dissw 1 Yet is he but a man the son of a woman as subject to death and judgement as himselfe Secondly that the cursed imprecatour and rash petitioner whose mouth is wont to belch out most hellish language wishing things evill and execrable to befall others or himselfe either absolutely or conditionally would be instructed that he hath no ground from the imprecations of those renowned Saints Paul and David These did imprecate others Psal 109. 2 Tim. 4. 14. True These were men of Ob. 1 extraordinary gifts being inabled to discerne the persons against whom they prayed to be incurable and they did imprecate out of a pure zeale to Gods honour and of his glory David did imprecate himselfe although conditionally Psal 7. 4 5. True But the matter was weighty and there was no other meanes to manifest the truth i. e. his innocency in that wherewith he was charged and therefore no warrant for such like horride and blasphemous speeches I would I was hang'd I would I was damn'd the divell take me c. And be advised premeditately to ponder in what a pitifull plight he was in should the Lord deale with him according to his wish Abus 3 And thirdly that the abusive blessers who thanke God for their unconscionable gettings and other execrable impieties like Micahs mother Iudg. 17. 2. and Saul 1. Sam. 23. 21. making God the author of such their
like manner Had I more then all other imaginable excellent qualities and dignities Did I excell in wisdome and understanding not onely those renowned Heathen Philosophers but even their fained Apollo and our Divine Salomon Had I the tongue of Angels and a body as beautifull as the Sunne Had I a Soveraigne command over men and all other inferiour creatures Could I enjoy the sweetest contentments of the most mellodious musicke richest robes costly cates Had I the full fruition of all the richest treasures in the whole world yet without Christ Iesus without redemption I had nothing Am I therefore partaker of that comfortable worke of redemption where justice and mercy met together whereby I am saved from the curse of the law the power of darknesse the divell the wrath to come the guilt guerdon due desert and punishment of sinne Was I redeemed not with corruptible things as silver and gold but with the pretious bloud of Christ as of a lambe without blemish and without spot Was I redeemed that I might serve him in holinesse c. Luke 1. 74. 75. that I should honour him Then surely I will not be so unmindfull of such a mercy nor unthankfull to such a benefactour but will honour him who hath thus honoured mee Gods honour ought to be the end of all our actions 1. Pet. 4. The end of all 4. 11. If any man speake if any man minister that God in all things may bee glorified 1. Cor. 10. 31. whether you eate or drinke or whatsoever you doe c. doe all to the glorie of God Doe we desire our owne advancement and benefit The 5. A meanes to be honoured way is not turke and popishlike like cruell Abimelech to build our deemed safeties upon the ruines and bloud of others or like faire tongu'd Absaloms by insinuating flatteries or like couzening Zebaâ—s by lies and falsehoods or by any such like Machivelian policies For could we such hopes such happinesses would proove like spiders webs But the onely meanes is by honouring the Lord 1. Sam. 2. 30. those that honour me will I honour saith the Lord. If none of these will prevaile yet let feare of punishment due to such which dishonour and deny honour to the Lord 6. Want dangerous perswade Why was Pharoah scourged with a tenfold plague was it not for dishonouring God Why was Herod eaten with wormes save because he gave not God his glory Acts 11. 23. Yea why was an entrance denyed to Moses and Aaron into the land of promise was it not because they sanctified him not in the midst of the children of Israel Deut. 32. 51. Wherefore did the Lord smite Davids childe with death save for dishonouring him 2. Sam. 12. 14. Were your strength as sinewes of iron your wisedome and policy as exact as is possibly attaineable by mortall men your friends and fauorites many and mighty Had you the swaying of earthly scepters yet neither these nor any such like can possibly secure you from the irefull revenging hand of God if you either dishonour or deny him honour Witnesse these forenamed who were kings or as kings Witnesse that saying of the Prophet to Ely 1. Sam. 2. 30. Those that honour mee those that despise me will I despise or shall be lightly esteemed i. e. accounted vile in Gods sight Doe not thinke to avoid the judgement if you will not be perswaded To deny the truth of Scripture is blasphemy To thinke he will not doe what he hath said he being faithfull and so to make him a lyar or that he cannot punish although hee hath threatned hee being omnipotent is much more blasphemous CHAP. VI. Duty 5. Saints must doe Gods will IF God is our Father we ought to doe his will The doing Duty 5. whereof allieth men to Christ Iesus Mat. 12. 50. Makes men like Christ Ioh 6. 38. Is a meanes for man to prosper Ioh. 9. 31. Is the direct rode and pathway to heaven and happinesse 1. Ioh. 2. 17. Many men alas looke for heaven who never shall enjoy it Ignorant men because they meane no harme although the Lord will come in flaming fire against such 2. Thess 1. 8. Civill honest men because they doe no hurt and render to all their dues although they want holinesse without which none can see God Heb. 12. 14. Pharisees because in diverse things they excell other men although they want the pith and marrow of Christianity These such like hope for heaven But they being asleepe in sinne dreame of fulnesse but will arise empty of plenty awake poore of heaven finde nothing lesse Heaven is promised but not to all 1. Ioh. 2. 25. It is reserved but not for all 1. Pet. 1. 4. There is a broad way leading to death traced by the most There is a straight and narrow way leading to heaven not knowne of all and found onely by few Mat. 7. 13. 14. even of those who doe the will of God Mat. 7. 21. would we know who shall goe to heaven Aske not the ignorant man his cloudy and darke understanding cannot tell he onely hopes well that 's the vtmost of his skill Aske not the carnall man he is not able to discerne such things 1. Cor. 1. 14. no more then the blinde can judge of colours Aske not the civill man he walkes in a way which seemes good to himselfe but it is not right enough to bring him to heaven Aske not the Pharisee his golden shewes are too too weake our righteousnesse must exceed his But aske of Christ who is the Truth and cannot deceive us the Light void of ignorance and the Way it selfe leading to heaven by his example by his merits and by his doctrine and he will tell us we must doe the will of his father which is in heaven Mat. 7. 21. Thinke not O thou painted sepulchre with thy lording tongue and divelish heart Thinke not O thou carnall christian with thy Lord Lord living in iniquity to have the prerogatives of Gods sonnes but shew thy faith by thy workes thy profession by thy practise Ioyne with Lord Lord doing of Gods will so shalt thou declare thy selfe to be the childe of God so shalt thou obtaine the proper priviledge of Gods children the kingdome of heaven 1. Let the worldling doe the will of his god Mammon therefore as moles blinded in the earth or as the horse without understanding who knowes no greater felicity then plenty of hay and provender onely tune this note who will shew us any good whereas all his wished contentments bring him no true content being never able to satiate his soule witnesse Ahab 1. King 21. 5. he had a kingdome yet still hee needs something a garden of hearbes witnesse the rich man Luke 12. 17. who had so much that he could not tell what to doe yet still hee is in a pecke of troubles for having plenty hee wants roome he knowes not what to do yet for these unprofitable things which cannot add
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
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
may dresse food for our owne comfort Decency of the body as clothing the same Preservation of goods by taking out of or defending from dangers Luc. 13. 15. And giving necessary provision to them Luc. 14. 5. Yea to the fatling beast to feed him 1. Because else he could not live so chearefully 2. The labour is the same in giving much or little 3. All creatures may then have the ordinary provision of the weeke at the least 4. Else to the hurt of the creature so losse of goods Necessity is sanctified and may stand for just excuse when we cannot keepe the rest of the commandements without breach of one of the rest e. g. I am bound to preserve life a man or beast is in danger of death I may breake the rest to save life God will have mercy and not sacrifice mercy is a worke of sanctification sacrifice a meanes we must leave the meanes and do the worke Tertullian saith God forbad humane workes not Tertul. lib. 2 contra Marcyonem pag. 185. Nec Sabbatt inspicis legem opera humana non divina prohibintem Non facies opus Quod Vtâ—que tuum Arcam vero circumserre neque quoti li enum opus vileri potest neque humanum sed bonum sacrosinctum ex ipso Dei praecepto utique divinum Divine Thou shalt do no manner of worke What manner of worke What kind of worke Namely thine owne But to carry about the Arke sc about the wals of Iericho can neither seeme a daily worke nor an humane but a good and a holy work and therefore from the very commandement of God Divine Those therefore I meane which may be forborne without breach of charity sinning against nature or hurt of the creatures And therefore 1. Whether those are not blame-worthy who trot about for gaine or pleasure buy and sell grinde and bake patch and mend or do any other outward or inward worke of man or woman which may be done before or stay till afterward 2. And if it be not good for each man to reason thus or after the like manner with his owne soule 1. Is the fourth Commandement a precept which is morall as it must needs be For 1. Else there would be but nine morall Precepts 2. It being delivered in mount Sinai at the Nec ejus observatio capit Lege data in Sinaised aute celebrabatur ut apparet ex Mannae pluvia Exod. 16. Martyr in Gen. 2. Ex hoc loco probabilis conjectura elicitur Sabbathi sanctitatem suisse priorent le ge ceric quum aute narravit Moses vetitoâ— fuisse die septimo Manna colligere videtur ex recepta notitiâ usu sumptum Cal. in 4. Precep same time by the same Law-giver after the same manner with more motives and a speciall Memento 3. Given in Paradise observed from the beginning before any Ceremoniall Law was given Neither did the observation of the Sabbath begin when the Law was given in Sinai but it was solemnized before as appeares by the raine of Manna Exod. 16. saith P. Martyr From this place a probable conjecture is fetched that the sanctification of the Sabbath was before the Law and truly when Moses did shew before that they were forbidden to gather Manna upon the seventh day he seemes to conclude that it was taken from received knowledge and use saith Mr. Calvin 2. Did our Saviour Christ Iesus confirme the morality of it comming to fulfill not to breake one jot or title of the Morall Law 3. And do the same reasons which bound the Iewes oblige me to the performance of such duties as in it are enjoyned and restraine me as well as them 1. God giving me sixe dayes as he gave them 2. Being my God as he was theirs 3. Proposing his example for my imitation And 4. I needing his blessing as much as they And doth this commandement precisely inhibite the doing of any manner of worke insomuch that those holy followers of Christ Luc. 23. 5 6. and their puritannicall precisenesse is commended abstained from so good a worke as to embalme the body of our Saviour their spices and oyntments being already prepared and shall I gad to faires and markets shall I walke about my closes or grounds except it be to meditate or to praise God for his bounty towards me shall I send my servants and cattell with corne c. Are these workes for the Lords Day Is the day none of mine and shall I spend it about mine owne affaires and profits Dread I to rob men and shall I presume to rob God yea him who is my God of his Day of his Holy-Day No no I will not trouble me therefore no more O rebellious flesh with thy many idle and godlesse pretences Thy covetous carkings formerly have made me with those worldly minded to go and see my grounds which I had purchased to prove mine oxen which I had bought when the Lord did graciously and earnestly invite me to him Thy mistrustfull diffidence hath pricked me forward with remerarious rashnesse to do many un-needfull actions thou having abashed me with a fearefull timidity of losse of undoing hast made me negligent to seeke principally the kingdome of heaven and to care for the morrow when it might sufficiently and time enough take care for it selfe Thy savage cruelty heretofore hath made me unmercifully bloudy to my precious soule servants and beasts fore-casting and fore-providing something for them to do on the Lords day Cease henceforward to molest me with these temptations I have now learned to be content with Gods allowance to me and dealing towards me I am now resolved to depend on him and on his gracious providence and by Gods helpe wil be so mercifull to my selfe servant and beast that we will not do any servile worke on Gods Day wherein we serve our selves and not God Whether sports and recreations yea such as at other 2. Consid Augustine Batly Babings Homil. Sâ—at times may be lawfull are not demonstrated to be unlawfull upon the Lords Day By many of those I have named before amongst whom S. Augustine is one who in another place as I have read not in him but cited speaking of some who rested to sports toyes hunting and nets saith It is to keepe a Qui vacabant nugu ludâ—s venatio nibus retibus c. Sabbath to the golden Calfe the Idoll of Aegypt not to the God of heaven To which I will adde Gualter who saith Therefore they cast farre away the impure workes of the flesh and the Proculergo abjiciunt impura carnis opera insanum studium voluptan dupeccant qui diem hunc superbiae sustus aleae poculu impuro voluptae tum slu lio tribuunt Dies fellos Majestati Aleissimi dedicatos nullu voluptanbus occupart Nec hujâ—t religiosi diet otia relaxantes obscrenis qutbuslibet patimur voluptatibus detiners nihil eodem die vindicet sibi scena theatralis aut Circense certa men tui
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
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
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
and gladnesse suffer all your hellish indignities even when you plow upon our backes and make long furrowes our bettering by your scourgings comes not from you aiming at nothing lesse being helpers forward of our afflictions when our Father was but a little displeased with us Zach. 1. 15. But from our Fathers love and bounty making all things worke together for our good Rom. 8. 28. You shall therefore smart for grieving us you being our Fathers rods shal be plagued with indignation after by you he hath corrected us Witnesse the hard-hearted Aegyptians Ahab Iezabel the three Herods the first butchering the harmlesse Innocents the second beheading Iohn the Baptist and the third Saint Iames. Witnesse cruell Nero bloudy Domitian Iohn de Roma Minerius stinking Gardiner witnesse the forty two children mocking the Prophet Ishmael scoffing at Isaac cursing Shimei railing Rabshakeh and others And do you thinke to escape who harme and hurt with your utmost abilities these sheepe which are of Christs fold such members who have Christ their head yea such who so many wayes have such intimate and inseparable society with Iesus Christ that what is done to these is done to him Math. 25. 40. And he who persecuteth them persecuteth him Acts 9. 4. CHAP. III. Vse 2. Disswading from hurting the Saints PResume not O you sonnes of men to harme or hurt those Vse 〈◊〉 Of 〈◊〉 who have fellowship with Iesus Christ Be it they are generally hated of all sorts and conditions Be it that most mens mouthes are open against them loading them with all manner of reprochfull nick-names yet do not you therfore imagine that you are priviledg'd to inveigh against them But consider in coole bloud advisedly 1. For what cause the world is so extraordinarily incenst against them and you shall find it to be because they runne not with the world to the same excesse of riot 1 Pet. 4. 4. Because their workes are righteous and worldlings wicked 1 Ioh. 3. 12. Even as the ancient Paynims in Tertullians time â—onus vir Caius Seius sed â—alâ—â— tantum quod christianus Tertul. Apol. pag. 810. could fault Caius Seius for nothing save for being a Christian which in their apprehensions was sufficient to make him an evill man So the prophane ones of the world thinke it as great a crime as may be to be a professour to whom we may say as Tertullian to the forenamed Heathens With you it Apud vos quodvâ— Câ—lerâ—â—us est prâ—tâ—r Deum verum Tertul. Apol. pag. 860. is lawfull to worship any God except the true God with you it is lawfull to be a swearer lyar drunkard any thing except a sound and sincere professour 2. Who they be which barke so bitterly against Professours Tertullian long since in his Apologeticall Discourse Qui fortâ— verè de Christiaâ—â—rum sterilitate conqueri possunt primi sunt leâ—oâ—â—â— productores aquariols sic carâ—j vâ—â—â—â—rij Magi c Tertul. Apol. pag. 885. reasons thus Who in very deed do complaine of the unfruitfulnesse of Christians The chiefe are Bawds Merchants for whores Wittals privy Murtherers Poysoners Magicians c. Even so might I reason and say who are they which are so enraged against the most upright-hearted Professours The chiefe and principall are swinish Drunkards cut-throat usurers prodigious swearers uncleane whore-mongers c. 3. Although I confesse you may find some Iudasses and Demasses amongst the Saints and why not aswell as a Devill in Christs selected Twelve a sacrilegious couple and an Apostaticall worldling in the Apostles company Yet for the generall I dare say of Puritannicall Christians what Puritanes I disclaime what I apologize for I have formerly shewed in briefe such which will not be prophane such who are professing and practicing Protestants as Tertullian of the Primitive * Quis illiâ— Siâ—ariâ—â— quis manticularius quis sacrilegus aut corruptâ—r aut lavantium prâ—do quis ex illis Christiaâ—â— ascribitur aut cum Christiani fâ—o titulâ—â—ffâ—runtur quis ex illis talis quales tâ—s nâ—ceâ—tes de vestris 〈◊〉 carcer semper de vestris semper metalla suspirant de vestris â—estiâ— saginantur Nâ—mâ— illic Christiaâ—â— nisi planè tantum Christiaâ—â— aut si aliud jam nec Christianus Tertul. Apol. pag 886. which of them is a privy murtherer Who is a cut purse Who is a sacrilegious person or a depraver or a robber of washers who of them is counted a Christian or when Christians are brought forth with their owne title which of them is such as many guilty persons of yours with which the prisons alwayes waxe hot the mines do sigh with yours with yours the beasts are fatted No Christian is there except for being a Christian or if otherwise then he is no Christian which of them is a drunkard swearer lyar Which of them is a defrauder Which of them is as many of yours O thou world which yearely fill the prisons make worke for the hang-man Which of them live prophanely and wickedly 4. How neare and deare they are to Christ Iesus Such they are which are 1. Given by the Lord Iehovah to his beloved Sonne Christ Iesus Iohn 6. 37. As branches to be grafted into him as Brides to be married to him stones to be built upon him as members to be nourished by him 2. For whom Christ Iesus Gal. 2. 20. gave himselfe for me for us Eph. 5. 2. 3. To whom Christ is given Isa 9. 6. Eph. 1. 22. Gave himselfe to the Church 4. Such who give themselves to Christ as living sacrifices Rom. 12. 1. As sheepe to be fed schollers to be taught subjects to be ruled 5. Such whose union with Christ Iesus is the nearest and surest in the world Cantic 2. 16. My beloved is mine and I am his nearer then the body and branches of a tree members of a naturall body boards or stones of the same building then of man and wife for they are but one flesh whereas Christ and these are one flesh Eph. 5. 30. And one spirit 1 Cor. 6. 17. 1. Then reason and conclude thus 1. Are those who are the principall laborious instruments to irritate and incense tumultuous turbulent spirits to pursue with deadly hatred and all implacable and impetuous despightfulnesse-sincere-hearted Nathaniels informing them although falsly that such Scripture-men Bible-bearers Sermon haunters c. are all notorious hypocrites and vile dissemblers and are all such which enragedly exclaime against the sincerest worshippers of God 1. Either sottish ignorant lossels speaking against those things which they know not as currish dogges barke against the Moone and at those they know not 2. Or simple meaning men misled by certaine usuall yet untrue and Diabolicall maxumes commonly applauded and credited sc no men are so bad as Professours they are all of them naught 3. Or else the rude rabble of prodigious swearers braine-sicke drunkards and such like deboist ruffians and stigmaticall varlets 2. Yea doth this malignant or misled company pursue with all
Ioh. 4. 13. 6. They are in league and amity with all the creatures the numberlesse kinds whereof are all serviceable to and ready prest to profit and protect them from the most contemptible vermine to the glorious Angels which glorious creatures encampe round about them Psal 34. 7. They are invincible being able to do all things through Christ which strengtheneth them Philip. 4. 13. So that tribulation distresse persecution famine nakednesse perill sword nor death nor life nor angels are able to seperate them from the love of God in Christ our Lord Rom. 8. for in all these they are more then conquerours through him that loved them Yea by Christ Iesus the world is crucified to them and they unto the world Gal. 6. 14. By their faith and new birth they overcome the world 1. Iohn 5. 4. they mortifie the flesh with the affections and lusts thereof and valiantly resist the divell and victoriously vanquish the furious assaults and fiery darts of Sathan 8. They are assured from the most true and faithfull word of the unchangeable IEHOVAH who cannot lie that plenty and penury solace and sorrow yea sinnes and sufferings their owne and others yea all things else worke together for their good they loving God and being the called according to Gods purpose Rom. 8. 28. Thirdly this is the nearest and surest conjunction in the world for the nearenesse you have heard how Christ is theirs and they are his for the inseperable firmenesse we see our Saviour affirming that they cannot perish and that no man can plucke them out of his hand Iohn 10. 27. He dwels in them and they in him so that the gates of hell cannot prevaile against them Mat. 16. 18. yea neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature is able to separate them from the love of God which in Christ Iesus Rom. 8. 38. 39. This is the richest company in the world Many rich and wealthy companies there are in the world The East-Indian trading through many and long during hazards for costly spices the West-Indian hazarding for gold and precious stones some one way some another But all the factories in the world if they were but one conjoyned company is not comparable for wealth and riches to this society for whose sake Christ became poore to make them rich 2. Cor. 8. 9. poore not by violent robbery or compulsive enforcement not by profuse prodigality or superfluous wasting not by fraudulent guile or craftie deceipt not by due desert he was neither driven by force nor drawne by due desert to make himselfe poore but of his owne accord free fauour and good will he became poore First in respect of his outward estate which was very poore for his parentage was poore Luke 2. 7. his education poore Luke 2. 5. his maintenance poore Luke 9 58. and his attendance poore Matth. 4. 18. Secondly in respect of his estimation in the world amongst men Mark 6. 2. is not this the Carpenter the Sonne of Mary c. Iohn 6. 42. is not this the Sonne of Ioseph whose father and mother we know Iohn 7. 18. have any of the rulers or Pharisees beleeved on him Thus he became poore to make those who have fellowship with him rich 1. Both in earthly things for through Christ they have a religious right to worldly wealth and substance being owners whereas others have onely a civill and 2. As also in heavenly things by the same right and interest Which heavenly spirituall riches consist 1. In the abundance of sound and saving knowledge 1. Cor. 1. 5. being enriched in every thing by him in all utterance and in all knowledge 2. In the full assurance of Gods favour grace and mercy Col. 2. 2. their hearts being knit together in love unto all riches of the full assurance of understanding Ephes 2. 4. 7. 3. In the fruition of Christ his merits and benefits who of God is made to them wisedome righteousnesse sanctification and redâ—mption 1. Cor. 1. 30. 4. In the plentifull possession of saving graces so that they are behind in no gift 1. Cor. 1. 7. but abound in every thing in faith and utterance and knowledge 2. Pet. 1. 5. Adding to their faith vertue to vertue knowledge to knowledge temperance c. 1. These are rich in the feare of God the feare of the Lord being their treasure Isa 33. 6. and this is treasure indeed the true feare of God being a badge and character of a perfect and upright man Iob 1. 8. having a protecting guard of glorious Angels Psal 34 7. and a large and ample promise of the fruition of all good things Psal 34. 9 10. 2. These are rich in heavenly wisedome consisting in true godlinesse and this is unparalleâ—d wealth length of daies being in her right hand and in her left hand riches and honour Prov. 3. 6. 3. These are rich in saving knowledge they having an unction from the holy one and knowe all things 1. Ioh. 2. 20. which knowledge is riches of such a nature that it is the true cause of spirituall glorying Ier. 9. 24. yea it is life eternall Ioh. 17. 3. yea doubtlesse all things are to be counted but losse for the excellencie of the knowledge of Christ Phil. 3. 8. 4. They are rich in faith Iam. 2. 5. rich in faith then which what greater riches bringing to God Heb. 11. 6. begetting to God Iohn 1. 12. justifying Rom. 5. 1. sanctifying Acts 15. 9. overcomming the world 1. Ioh. 5. 4. and the divel 1. Pet. 5. 9. making prayer powerfull Iames 5. 17. and the enjoyer to continue in grace 2. Cor. 1. 20. 5. They are rich in hope Rom. 15. 13. they abounding in hope through the power of the holy Ghost Then which what better wealth 1. It being an helmet of salvation wherewith the vitall parts of a christian souldiour are protected from receiving any deadly wound in this their sharpe warfare Ephes 6. 17. 2. This being an anchor of the soule sure and stedfast Heb. 6. 19. wherewith the Saints sustaine themselves in all the boysterous stormes of this turbulent and unquiet sea of misery By this they rejoyce Rom. 5. 2. By this they are kept from apostasie and many unkindly feares By this they are purified 1. Iohn 3. 3. By this they have plenty of patience and consolation 6. They are rich in liberality 2. Cor. 8. 2. the riches of their liberality c. i. e. good workes 1. Tim. 6 13. then which what wealth more advantageous By this they laying up in store a good foundation 1. Tim. 6. 17 18. This being a principall preservative against the contagious Gangrene Covetousnesse the root of all evill This being a plentifull seed which will procure a superabundant harvest 2. Cor. 9. 6. This having a gracious promise of a rich reward Psal 41. 1. And this being one of those good workes which accompany these to
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
duty By improving thy gifts and graces to the benefiting of others 1. Thou shalt not onely gaine glory to God and that is gaine enough for those who honour God the Lord will honour them 2. Nor onely gaine thy brothers soule out of the jewes of Sathan which is no small advantage 3. But herby thou shalt increase thine owne graces Grace not being like these dunghill vanities below which minish by distribution nor like our candles which keepe the same light though a thousand are lighted by them But like the * 2 Reg. 4. widowes oyle which multiplied by powring out And those talents which doubled by imployment Math. 25. Excellently saith S. Chrysostome For in sensible riches those who pay their money Nam in sensibilibus ij qui denumerant pecuniaÌ„ suam imminuâ—nt substantiam locupletiores fiunt qui recipâ—â—nt hi autem nonsiâ— sed is qui denumerat suas facultates magis auget recipientium divitijs multum addâ—t Chrys Hom. 15. Gen. Porro quanto plus profundimus fluentorum bohum spiri 〈◊〉 tanto nobis fluenta sunt auctiora Non enim in hac causa contingit sicut in pecunijs illic eninâ— quidinumorant vicino imminuunt suam substantiam quanto plus expendit tanto minuâ— possidet pecuniae Hic autem planâ— secâ— agitur Chrys Hom. 8. in Gen. pag. 37. do diminish their substance and they who receive are made richer but these not so but both he who numbreth doth more increase his substance and doth adde much to the riches of the receivers Againe Furthermore how much more we poure out of these flowing spirituall things by so much those spreading in abundance are greater to us For in this cause it doth not happen as in money for there they who tell out to their neighbour diminish their owne substance and by how much the more he spendeth by so much the lesse money he possesseth but here it is done quite otherwise CHAP. VII Vse 5. Saints frailties to be concealed Vse 5 THerfore we ought to conceale the nakednesses frailties infirmities and deformities one of another laboring and endeuouring withall to heale them What man except bedlam mad sottishly foolish and depriued of vnderstanding wit Product 〈…〉 〈…〉 tâ—men ante â—ndore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 po 〈…〉 〈…〉 ato câ—â—men 〈…〉 ato lib. 3. de Moâ—â—b and reason would disclose to his preiudice and disparagement a loathsome sore although cleauing to some baser member except to a faithfull friend for aduice and counsell or to some well skil'd Chyrurgion for health and recouery How much more doggedly franticke are such who sport themselues with the frailties of the Saints and discouer their fallings to the dishonour of their great God Iehouah the scandalizing of his glorious Gospell the wounding of their conscience losse of good name grieuing of their brethren and to the ioy and reioycing of none saue Sathan and his cursed reuellers 1. My meaning is not to make Gods children such offendors as the raging world doth for then woe and alas none so proud covetous hypocriticall deceitfull These judging of Gods children as drunkards do of solid substances deeming them to whirle about deceived by the vertigiousnesse of their owne braine or as dazling eyes pronounce things single to be double So these notorious censurers although they cannot accuse them for any usurous compacts extorting convenants selling of time defrauding bribery uncharitablenesse withholding the least dues from any man c. blush not peremptorily to pronounce Gods children to be of all men most avariticus And why thinke you Is it because they grinde the faces of the poore c. no such matter But because 1. They are so painefull and laborious in their severall 1. Why good men are painefull callings which diligence springs not from the roote of avarice But from a desire 1. To shew themselves obedient to Gods commandement 2. To avoid idlenesse the bane of vertue nurse of vices and Sathans pillow These not immoderately desiring the dunghill vanities of this life their heavenly minds soaring aloft after more durable treasure Nor distrusting Gods providing for them they being well assured that he who is unchangeable and hath promised that such as feare him shall want nothing cannot but provide for them They well knowing that he who feeds ravens and cloathes the grasse will not suffer his owne children to want He having given them his Sonne they are confident that he cannot deny them any thing 2. Or they are covetous because 2. Why they are not wastfull they be so sparing they do not lavish out their allowance in new-fangled attyre or in goodfellow-meetings as they are called whereas this parsimony of theirs proceeds not from any cursed desire of or love unto riches which they know is damn'd idolatry But from 1. A godly respectfulnesse to wife children and such as depend upon them 2. The tendernesse of their conscience not suffering them to adde one mite by wrongfull dealings unto their estate so disabling them from profuse expences 3. A serious consideration of the strict account they are to make and render to their Lord as for other things so for the imployment of their outward substance 3. Or els they are covetous because they 3. Why they are not bountifull to beggers do not give pharisaically to every clamorous beggar and unworthy spend-thrift so much as the impudency of the one demands and the vaine-glorious example of some pharisaicall braggard otherwise perhaps and in secret a divellish incloser damn'd usurer grinder of the faces of the poore seller of time defrauder of others c. doth incite him to And that not because they are as hard as flint as greedy as hell as worldlings are ready to say But either 1. Because they would not incourage them in their villanous courses of idlenesse drunkennesse c. And therefore although by their will none shall go from their doores empty handed without reliefe according to their ability yea although they know Why they relieve beggers many to be unworthy 1. Because they would take away all occasion of scandall from Gods children and their profession 2. Because they cannot but commiserate even unworthy ones and relieve the creatures of God 3. Because they see those wholsome lawes which take order for their provision and punishment to be but sleeping statutes in the execution are not easily drawne to open their hands and purses wide according to their desires These wel knowing it to be fit fewel to fire their soules by swinish drunkennesse 2. Or because they having but little it being the condition of many of Gods people not to flow in wealth and knowing they cannot give away much Vpon mature deliberation they resolve with their pittance of meale and oyle to relieve good Elisha and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts strengthen the hands and refresh the distressed members of Christ in secret
And therefore will not vaine-gloriously cast away their right to every swinish beast clamorous beggar and unworthy one In a word should we give our consure according to the worlds esteeme David Ieremy Iob yea our Saviour Christ himselfe had been the vilest of men Which once to thinke is prodigious blasphemy 2. Neither do I intend to perswade men to hide the horrible impieties of disguised miscreants I earnestly desire that their masking robes and sheeps-clothing might be puld from off their faces that their roguish condition and wolvish disposition might be conspicuous to all men That their leprous maungy and stinking insides might be manifest by uncloathing them of those golden robes of Christian profession and taking away their painted bravery That so if it were possible they might repent of their damn'd seeming without substance and that all men might know the better how to avoid them Men they are like the bird Piralis which takes the colour of any cloth where she sits turning like Polypus into the likenesse of their consorts or the fish Scolopidus in Araris as white as snow at the waxing as blacke as a coale at the wane of the Moone These these I say are the men who â—3 publ make Religion a cloake to cover their horrid villanies These will be usurers grinde the faces of the poore defraud their brethren oppresse the helplesse withhold the labourers hire enrich themselves by lying bribery oppression seiling of time I meane not charitable for bearance which is no other then free and favourable lending but rigorous and ravening extorting from others forcing them to pay for their owne cost care paines and industrie Gods blessing and time or any manner of meanes and cloake all with a mantle of profession These are those for whose sake Religion is ridiculous profession is laught to scorne Gods children are nick-nam'd the Gospell scandalized and God dishonoured And therefore as they are odious unto God and Angels so I wish they were so apparantly knowne that they might be abominated of all men Of these I say as Saint Augustine Nolite mihi colligere professores nominâ— Christiani nec professionis sâ—evim aut setenteâ—ant 〈◊〉 es Nolite consectari turbas imperitoruÌ„ qui vel in ipsa vera religione superstitiâ—sâ— sunt vel itaa libidâ—â—â—bus dediti obliti sint quicquid Deo promiserunt Tom 1. p. 774. August de moribus â—ccl cap. 34. Nunc vos illud admoneo ut aliquan do Ecclesiae Catholicae malcâ—â—cere deâ—i natis vâ—tuperan do mores hominum quos ipsa condemnat quis quotidiè tanquam malo filios corrigere 〈◊〉 deâ— ibid. said of the like Do not collect unto me such professours c. 3. But my purpose is to move the Saints of God to conceale and hide and yet with the precious Balme of godly reproofe to heale the slips and frailties of true-hearted Nathaniels men of this society from the eyes and eares of worldly men the onely censurers and condemners of Gods children and their sincerity Cursed Chams sporting at the nakednesse of upright Noahs Railing Rabshakes ever belching and breathing out blasphemies against Gods precious ones As I need not straine my doctrine or ground to build these two uses upon it for if we haue such fellowship and neare society we should without doubt cover and cure each others deformities so without wresting one whit the undeniable truth of Gods word doth set downe these two duties For the first of these two the fourth in order we may see that heroicall Preacher Salomon making it a note of true Love Prov. 10. 12. to cover all sinnes And Saint Peter guided by the same Spirit sets downe in a manner the same words 1 Pet. 4. 8. Love covereth the multitude of sinnes se Doth conceale keep close or secret and doth not tell abroad the sinnes of their brethren Let dogges Doëgs thirsting after and delighting in the overthrow of innocency discover the errours of Gods annointed ones with Satanicall aggravations Let covetous Zibaes by presents and false suggestions dispoyle honest Mephibosheths of reputation and favour Let perjur'd varlets men of Belial witnesse falshoods against pious Naboths Let Rehum and the nations lay disloyalty to the charge of Gods people Let idolatrous Chaldaeans accuse Ananias and his brethren men nobly resolute for Gods cause of rebellion Let unworthy great ones of meere spight and envy picke quarrels against Daniel faithfull to his God and Soveraigne Let vaine-glorious Amaziah peremptorily although untruly affirme Amos hath conspired against the King Yea let Sathan the grand captaine of this traine calumniate Iob. Yet let every one who is aliving member of this body a polished stone in this building a fruitfull branch in this Society of Saints keepe secret the infirmities of his fellow-brethren souldiers c. What though professed enemies to godlinesse out of the implacable enmit twixt their two opposite sides invent and forge incredible falshoods and aggravate truths making of molehils mountaines to distaine the glory of the Saints What though false brethren under hypocriticall pretences of being sorry do straine themselves to the utmost to besmeare the sonnes of God hoping to beautifie themselves by their staineâ— and spots Yet I desire to perswade you of this society with blessed Shem and Iaphet to hide the aberrations of your fellowes from the censorious eye of every worldling 1. Because if Mot. 1. ever any heire of heaven by the violence of some temptation and neglecting his Christian watch hath committed any notorious evill which I thinke he may do as well as Noah David Peter and Paul and this be told in Gath and published in Askalon a generation of men delighting in evill he is sure to have instead of teares and prayers which is the practice of good men in that case such exaggerating trumpetters and swift dromedaries of ale-bench haunters That be his fault like a ball of snow so small that with facilitie a babe may rowle it yet by their tossing and trumbling it amidst their drunken consorts and by their additions forged in hell and hammered in their divellish hearts it shall be made intollerable Witnesse Abimelechs case 1 Sam. 22. He relieved David in simplicity of heart not knowing of any disagreeing twixt David and his Soveraigne and therefore at the worst was onely a fault of errour Yet see it is so stretched by the false tongue of Doeg that it cost the heart bloud of fourescore and five Priests 2. Because if any evill fact committed by a good man bee caried by the wing of fame amongst the Serpents brood It shall ever after be the badge and character of all Gods children If any through want of wit Christian consideration and mature advice have wronged his neighbour in ciuill commerce although he hath made restitution to the wronged party made his peace with his God and taken revenge upon himselfe for his oversight yet this is presently made the common marks of all professours The world hence