it to raigne and rage in them Whosoever is bâ—râ—e of God sinneth not cannot sinne He doth not sinne i. not châ—rish it and suffer it to raigne but endeavoureth to cleanse himselfe from sinne following holinesse of life He cannot sin â— â—â—to death as he is borne of God as he hath Gods Spirit and graces although as he is man as he is flesh he doth He cannot indeavour to sinne c. 2 Neither intend I the least justifying of such abominable iâ—poâ—ritâ—s painted pollution covered with pretended religion is worthy double punishment yea double damnation which living iâ— loathsome impâ—â—ties boastingly reject their neighbours â—â—â—â—stand by thy selfe come not neare to me for I am holier thâ—â— thou Isa 65. 5. I am not as other men are c. Luke 18. 11. I fast pay tithes although they omitted the weightier matters of the Law judgement mercy and faith Mat. 23 23. within full of extortion and excesse 25. of hypocrisie and iniquity 28. These righteous persons Christ came not to call Math. 9 13. These being a generation which are cleane in their owne eyes and yet is not washed from their filthinesse Prov. 30. 12. I leave such dotages as the proper characters of spirituall fooles whose wayes though naught are righteous in their owne eyes and yet are not washed from their filthinesse Pro. 30. 12. Of unsanctified persons Prov. 30. 13. Of Lâ—wd companions Isaiah 65. 3 4. Of formall Christians Math. 7. 22. Of Civill honest men Math. 19. 20. and of proud Pharisees Luk. 18. 11. Which were a people eagerly thirsting after vaine-glorious ostentation doing all to be seene of men the greatest enemies as it 's ever the property of outside Christians to Christ and his Disciples the most dogged censurers of mens aâ—tions better then themselves causelessely A lively pictâ—re of whom we shall sind pourtrayd in most ignorant sots goodfellow-drunkards Papists hypocrites familists and meere civill honest men whose actions although in many particulars they come short of those painted sepulchres run paralled with theirs Math. 6. The Pharisee gave prayed fasted to be seene of men Math. 19. 20. Luke 18. 11. And boasts of exact obedience Vpon which ground I suppose every one of indifferent understanding will ingeniously confesse that these forenamed who seldome give except vaine-gloriously to some clamorous beggers seldome or never pray in secret or in their families onely in publique to be seene of men By consequence avouch themselves to keepe the Law of God perfectly for although they are sinners as they say yet they have kept the 1 2 3 4 commandement c. And not in those who are called Puritanes by worldlings because they will not be prophane 1 Pet. 4. 4. Because they endeavour in all things to live honestly and to keepe a good conscience These not onely giving sometimes in the view of others carefully relieving the distressed members of Christ in secret praying conscionably and constantly to their father in secret and although they justifie themselves in regard of some speciall kind of sinne onely or some degree or some circumstance as David cleares himselfe Psal 7. 27. And Saint Paul himselfe from soule-murther Acts 20. 26. Yet in regard of their common corruptions and particular frailties condemne themselves more deeply then any others Psal 51. Rom. 7. 16. 1 Tim. 1. 15. But sith it is evident without contradiction that not onely all men but also all regenerate persons who are borne of God are sinners and yet such are exhorted not to sinne yea are said not to sinne 1 Ioh. 3. 9. Give me leave briefly to point at under correction of the learned the differences betwixt Gods children and wicked men and then to perswade all such who professe themselves the children of this Father although they cannot but sinne not so to sinne as wicked and ungodly ones do which is the second Vse of this Point The godly man imployes his utmost endeavours to shun Differen 1. Godly shunne secret sinnes envy and anger aswell as murther lust as adultery infidelity hypocrisie pride earthly-mindednesse and all secret and hidden sinnes aswell as outward impieties He desiring to approve his heart unto God He well considering 1. That the secrets of the heart are as transparent to the omniscient thought-searching Iehovah as the most audible words and publique actions 2. That God will judge for secret sinnes aswell as for outward Rom. 2. 16. The wicked man so be he can demeane himselfe so smoothly and plausibly that man cannot accuse him of outward villany thinkes all is well although his heart is farc't brim full of privy pride secret hypocrisie shamefull ignorance wanton obscoenities base earthly-mindednesse canckred envy unadvised anger c. Deeming either his thoughts to be free or doing all to be seen of men The Godly man albeit he may fall into some grosser impiety doth carefully eschew and with as much loathing detestation the smallest sinnes as those of the grosser order and Small sinnes that 1. Because he knoweth that the smallest is sinne 2. Committed against an infinite God 3. A trespasse against the most holy Law 4. Able to deprive of the greatest good sc Gods favour 5. Able to bring the greatest misery 6. Not washed away with any thing save the â—â—valâ—able price of the blâ—nd of the immacâ—late Lambe Christ 〈◊〉 The wicked man makes of mountaines molehils makes no scruplâ— of pâ—tty oathes Racha foole wanton dalliance merry and offâ—â—â—â—s 〈◊〉 hurtfuâ—l jests c. Yea he is ready not onely to extâ—â—â—â—te but to plead that they are small Wheras no sinne is smâ—ll compared with the Law the punishment person offended and price of redemption The child of God doth not onely take heed of the top and height of sinne but of the first and least degree of sinne He advisedly considering the insinuating spreading and incroching nature of sinne one drawing on another he therefore diligently withstands the first degree he crusheth the egge lâ—st it prove a Sâ—rpent quencheth the sparkles least they fire all Iam. 1. 19. The wicked no whit regardeth concupiscence the root and beginning of sinne but deales with it as Milo with his calfe carried it a calfe and an oxe likewise custome comes upon him which hardeneth his heart Ier. 13. The godly man sinneth not with full câ—nsent of heart The 4. Spirit strives against the flesh Gal. 5 17. His sinne is as bitter and burdensome to him as death Rom. 7. 24. Yea he is so irâ—â—d with the remainder of old Adam and with his particular slips and wants in well-doing that he lamentably complaines O wretched man ver 24. Not despairing of salvation as the next words and last verses of the next Chapter declare but bewailing his present misâ—rable condition so subject to sinne as one groaning under a heavy burden And therefore doth earnestly strive against the sinne and temptation â—â—â—ting the spirituall warfare with the two edged sword of the Word and ardent prayer The wicked sinneth with
Christ with God Let him feare death saith St. Cyprian who will passe from this death to the second death It is his part or duty to feare death who will not go to Christ saith the same Father I desire to be dissolved saith the blessed Apostle Phil. 1. 23. Blessed are the dead saith the Spirit Rev. 14. 13. Come Lord Iesus saith the Bride Rev. 22. Whence springs this desire What is the ground of this blessednesse And whence flow those earnest longings save from the sweet society with the Father 5. How should we feare sinne having fellowship with him who justifieth Rom. 8. 33. Death having fellowship with life Or Sathan having fellowship with God True it is we living here on earth are subject 1. To sinne scil the staine yet free from the dominion and due desert of sinne 2. To death scil its stroke it being decreed for all men once to die yet free from the fling of death 3. We are liable to Sathans bitter buffetings yet that evill one cannot touch us with his deadly blowes Iohn 5. 18. 4. We are not exempted from the grave It must have us but it may not hold us for ever 6. How should we feare any thing having fellowship with God who hath all things To conclude therefore For our comfort we may ascertaine our selves that having fellowship with the Father wee shall have no good thing with-holden totally finally without a supply if it be good for us 1. Have we fellowship with the Father Then shall we be invested with his Spirit enriched with his graces rewarded with his kingdome 2. Have we fellowship with the Father We need not feare either want of sufficiencies want of counsell in distresse want of comfort in cur extremities want of grace in this life or glory in that which is to come 3. Have we fellowship with the Father We have him therefore to be our friend his Sonne our Spouse his Spirit our comforter his Angels our guard his Saints our companions and his creatures our servants And doth not this minister my brethren superabundant consolation to all such who have fellowship with the Father All matter of comfort is included in this fellowship Is an happy an honourable a pleasant or profitable condition matter of solace and rejoycing Behold here are all for who more happy who more honourable who more pleasant or rich then such who have fellowshippe with the Father CHAP. IIII. Vse 2. Reprehending wicked men Vse 2 WHy boast you so you bragging Belials terming your selves and such who are birds of the same feather with you the onely goodfellowes Whereas were it possible to take away your dunghill scurrilities quassing complements ridiculous girings obscoene ribauldries irreligious tongue-smitings of men better then your selves blasphemous oathes and such like hellish stuffe your time is irksome and your mirth is marred Why vaunt you so of your society it being with Sathan and his cursed workes of darknesse Here is a fellowship which is truly good because with God Yours brings shame this honour Yours perils this safety Yours losse of time of wealth of wit of credit of soule of heaven this great gaine interesting into earthly things giving a full enjoyment of a sufficiencie of saving graces and an assurance of immortall Glory yours no sound comfort this joy solid and substantiall for it is with the father In stead therefore of glorying in your sinne take notice of your danger folly and duty 1. Have the Saints fellowship with the Father then in what a lamentable case are all such who dare presume to abuse and wrong those who aâ—â— so nearely indeared to the Lord It was and will be the use and practise of Sathan and his serpentine brood to esteeme of Gods Saints as of the refuse and of-scouring of all things 1. Cor. 4. 9. 13. to repute them monsters Isa 8. 18. Zach. 3. 8. Psal 71. 7. To make them their songs and byword Iob 30. 9. in their ale-bench meetings Psal 69. 12. To accuse them falsely lay to their charge things which they never knew or some waies or other to tongue-smite the spotlesse innocency of the Lords owne jewels and then with domineering insulations to laugh amaine that they had a dexterity to conceive give birth unto or greater growth to the fabulous fictions of their base brotherhood against the Saints of God But were such men well verst in the booke of God they should finde that mocking Ishmaels rayling Rabshakehs reviling Shimeies scoffing Children back biting Doegs slandering Tertullus and all the Kennell of those doggish barkers against Gods Children either for naturall infirmities 2. King 2. 23. Or for pieties sake Gen. 21. 19. Gal. 4. 19. Or for envie Acts 21. 24. 28. escaped not the sharpe and smarting punishments of the Lord Witnesse those 42. children eaten by 2. beares 2 King 2. 24. Witnesse the sonne of the bondwoman cast out of the Church of God Witnesse old Shimei cruell Doeg Witnesse 2. Chron. 36. 16. Ier. 18. 21. And doe you who treade in the same trace with that rayling rabble thinke to escape Ioabs souldiour if he might have received a thousand shekels of silver in his hand yet would not put forth his hand against Absolom 2. Sam. 18. 12. for had he he should have wrought falsehood against his owne life Haman for all his greatnesse dares not but honour Mordecai although he hated him to the death Ester 6. 11. because he was a man the King delighted to honour Meane men feare to hurt or harme the dearely beloved of great persons dreading their displeasure The children yea the favourites yea the servants of mortall Princes deeme themselves greatly priviledg'd from danger and disgrace And dare you abase and abuse not a Mordâ—cai not the sonnes or favorites of mortall Princes but such who have fellowship with the father These are the Lords iewels Mal. 3. 17. 1. Yea such that he purchased with his sonnes owne bloud Ephes 1. 14. the purchased possession Men may give much for Iewels but no man I think would give the life of a sonne of an onely sonne of such a one in whom he was well pleased for any Iewell the rich merchant sels all to buy a precious pearle but not the life of an onely sonne but these are such iewels that the Lord did buy at so deare a rate 2. Yea such that he doth carefully keepe giving his angels charge over them who pitch their tents about them Psal â—4 7. yea himselfe doth alwaies watch over them by his carefull providence Psal 121. 5. Are they so amiable and lovely so deare and precious so honourable and glorious so carefully kept and defended with and by the Lord and dare you offer violence unto them 2. These are the apple of Gods owne eye doe you not tremble to strike at God himselfe yea at his eye yea at the apple of his eye the tenderest part 3. These are his peculiar people his annointed ones whom you may not touch so as to hurt or offer
out-cries against all such who question their society with God they having ever in a readinesse Lord Lord. At what time soever c. They are men of good meaning although they are not bookish They have a sure beliefe in God They love God above all and their neighbour as themselves God they hope did not make them to damne them all men are sinners as well as themselves They hope to be saved before or as soone as the strictest Saint-seeming Puritanes of them all These and such like traditionary conceipts being in their shallow apprehensions sufficient to quiet their guilty consciences from ever accusing them to put to silence and make mute those cutting conclusions and peremptory propositions of the Holy Ghost 1 Cor. 6. 9. 10. Neither fornicators c. Gal. 5. 19 20 21. An Antidote sufficient to counterpoyse against the poysonfull venome of their infectious impieties A paimeâ—t equivalent to countervaile the numberlesse debts of their hainous enormities And graces availeable to equalize them with the Saints and annexe them firmely to this Divine Society which is with the Father Yet I humbly intreate and beseech yea I charge and command in the name of the Lord Iehouah all you who either hope for have or hunger after this Coelestiall Society to have no fellowship with the fruitlesse works of darknesse to forsake and flee from sinne and iniquity Sinne is darknesse Rom. 13. 12. Cast off the workes of Mot. 1. darknesse Eph. 5. 11. Fruitlesse workes of darknesse 1 Thes 5. 4. Not in darknesse Darknesse it is in respect of its author who is the Prince of darknesse 2. Of its fountaine the darke heart of man 3. Of the nature of the nature of its author he hates the light 4. Of the time wherein done the night 1 Thes 5. 7. Of its fruits eternall darknesse Wicked men are walkers in darknesse 1 Ioh. 1. 6. Yea such wayes of darknesse that I am altogether ignorant whereunto to resemble it Should I paralell it with Cimerean darknesse that no whit comparable it being occasioned by the farre distance of the Sunne from that place and people and so but naturall an absence of light naturall this by the absence of the splendent rayes of the rich and radiant graces of the Sunne of righteousnesse therefore a spirituall darknesse containing the fearefull estate of unbeleevers in this world Or with that Aegyptian plague of darknesse which was palpable There is no comparison by that their bodily eyes were blinded by this of the soule 2 Cor. 4. 4. That was but for a short time of continuance this otherwise That kept them from mooving this hoodwinks and infatuates them so that although they go yet whither they know not 1 Ioh. 2. 11. But in God is no darknesse at all 1 Ioh. 1. 5. Sinne is death Math. 8. 22. Let the dead burie their dead Eph. 2. 12. Dead in trespasses and sinnes 5. 14. Arise from the dead 1 Tim 5. 6. Dead while she lives 1 Ioh. 3. 14. Passed from death Well may sinne be called death 1. It deserving death 2. Causing death Rom. 5. 12. 3. Being odious to a living soule as death to a living man 4. Bitter as death 5. It disabling the soule from well-doing And 6. destroying as death But God is life 1 Ioh. 1. 2. Is it a grounded axiome Omne dissimile est in sociabile That every dissimilitude is insociable Do we all know that light and darknesse can never accord but the one is ever a privation of the other Doth experience daily declare unto us that there is not the least society betwixt living and dead bodies although of the most intimate confederates Although the one a most compassionate mother the other an entirely affected child Yea although of the lovingest mates that ever were linked in the sacred bonds of conjugall society But the living as disjoyned from the dead parts them away by a speedy interring them in the earth And is it possible think for God and sin twixt whom there is the greatest repugnancy to accord Can any so much as dreame of yet dreames are but dreames having fellowship with those fruitlesse workes of darknesse which are dead works yea death it selfe and with the Lord of light and life Sinne doth inkindle the wrathfull indignation of the irefull sinne-revenging God making him so sore displeased that he threw downe Angels from his heavenly habitations into that infernall lake of endlesse woe exil'd our first parents out of Eden that Paradise of God brake up the fountaines of the great deepe and opened the floud-gates of heaven and destroyed all flesh wherein was the breath of life those few excepted which were in the Arke Destroyed utterly Sodome The Lake Sodome 180 furlongs which is 22. miles of ours in length â—50 in bredth which is 18. of our miles as some say some more Ios Weissenbig It hath no out-let or disburdening Gomorrah Admah and Zeboim with fire and brimstone from heaven In a word sinne is that which provokes the Lord to send upon a people or person his numberlesse and insupportable plagues and punishments hence come noysome beasts hence dolefull captivities hence destroying pestilences hence famine so tragicall yea all other greater or lesser temporall tortures Hence blindnesse of mind hardnesse of heart pertinacious obstinacy finall impenitency yea all those endlesse easelesse hopelesse helplesse torments of eternall damnation where their worme never dyeth and their fire is not quenched of which those other are but vaunt-courers or fore-runners And can we have fellowship with God except we abandon iniquity thinke we Sinne is that traiterous Iudas corrupt Pilate perfidious perjurers bloud-thirsty Iewes and torturing executioners yea as the thornes whips nailes mockings buffettings spittings and speare wherewith the head backe and cheekes so tender and lovely were bloudily and barbarously gored the harmelesse innocency derided and calumniated yea the hearts bloud of the Sonne of God more worth then millions of worlds spilt upon the earth This is that which grieves despights and quencheth the Spirit of God And can we perswade our selves of having fellowship with the Father if we delight in sinne which crucifies the Sonne and grieves if not wholly quencheth and despighteth the Holy Ghost Sinne transformes men into monsters making them Scorpions Ezek. 2. 6. Vipers Math. 3. 7. Cokatrices and Spiders Isa 59. 5. Dogges swine and such like foule and filthy creatures Ignatius saith I sight valiantly with beasts in Assyria even 〈…〉 to Rome not that I am devoured by bruit beasts For these as you know God willing â—â—ared Daniel But of beasts bearing 〈◊〉 〈◊〉 in whom that cruell beast doth 〈◊〉 which doth daily sting and wound me St. Chrysostome saith Sometimes he calleth them 〈◊〉 for their sawâ—inesse and violence sometimes horses for their lust sometimes asses for their sottishnesse and ignorance sometimes lions and libards for their ravening end covetousnesse of having sometimes also aspes for their guile oftentimes serpents and vâ—pers for their secret
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
mocking of Sir Walâ—er Raleigh in his Epâ—stle God if those doe not mocke him that thinke it inough for God to aske him forgivenesse at leisure with the last drawing of a malitious breath these finde out a new God make one a leaden one like Lewis the 11 c. Afterwards he saith Let us not flatter 1. Booke 2 Chap. 3. Sect. pag. 28. our immortall soules for to neglect God all our lives and know that we neglect him casting our hopes upon the peace we trust to make at parting is no other then a rebellious presumption and a contemptuous laughing to scorne and dâ—â—iding â—f God his lawes and precepts That learned Prelate Bishop 〈◊〉 â—itâ—s Saint Augustine thus speaking If any one being in the last â—â—tremity of his sicknesâ—e is willing to receive pennance and doth receive it and presently is reconciled and departeth hence I confesse unto you we do not denie vnto him that which he asketh but we doâ— not presume that he goeth well from hence I doe not presume I deceive yâ—u not I doe not presume he who putteth off his râ—pentance till the last and is reconciled whether he goeth henâ—e â—â—cure I am not secure pennance I can give him security I cannot give him Doe I say he shall be damned I say not so but doâ— I say also he shall be freed no What dâ—st thou then say unto me I know not I presume not I promise not Wilt thou free thy selfe of the doubt Wilt thou escape that which is uncertain Doe thy pennance while thou art in health The pennance which is asked for by the infirme is infirme The pennance which is asked for onely by him which is a dying I feare least it also die Agreeable whereunto is the saying of Mr. Dike repentance at death is seldome sound and Saint Chrysostome doth rhetâ—rically reprove such protracting procrastinatours But thou saist God hath granted to many space to repent of their sins in old age Art thou sure God will grant the same to thee Thou saist peradventure he wil what saist thou peradventure sometimes and oftentimes bethinke thy selfe that the businesse thou hast in â—and conâ—erâ—es thy soule Therefore suppose the contrary and thinke with thy selfe what if God should not grant me When thou goest to warre thou dost not say I need not make any will peradventure I shall returne againe c. 3. Let them 〈◊〉 themselves asleepe in the pleasant cradâ—e of security promising to themselves those heavenly habitations assâ—oâ—e or bâ—fore the best of the precisâ—r sort For what and if they have their faults so had all the glorified Saints when they breathed in this subâ—â—â—ary world and so they hope the most resined of them have Although thus doing they withâ—ut aâ—y dissembling shew themselves to be a serpentine seede feeding onely upon the drossy dusty part of the fruitfull earth wholly slighting and neglecting the many fragrant flowers pleasant plants and nourishing fruits and spider-like sucking onely poyson from the sweetest flowers in Gods garden Whereas had they but halfe an eye truly open they might as clearely perceive as they see the most glistering starres in a faire night shining in the open firmament That the sinnes of Gods children are not recorded for incouragement to sinne but to terrifie from sinning for let any man behold how they smarted as well as how they sinned Looke upon Noah derided of his wretched sonne cursing his posterity Moses and Aaron denyed entrance into Canaan Sampson slavishly grinding in the mill Davids child dying his sonne climbing into his bed driving him from his regall governement Let him consider the hardnesse of recovering their former peace joy c. How oft they watered their couch with their teares how bitterly they wept how long they lay groaning and crying create in me a new heart c. Psal 51. And I thinke hee will not except he be possest with a more braine-sick phrensie then a madded Bediam willingly wound himselfe because such and such being wounded obtained perfect recovery the wound being so tart and smarting and the cure so difficult but rather conclude If the devill hath foyled such tall Cedars and valiant champions then I so weake so fraile have nâ—ed with all circumspect watchfulnesse to shunne idlenesse Davids wounder take heed of wine overcomming righteous Noah strive against presumption occasioning Peter so oft with such fearefull imprecations to deny his master yet let every one who hath the seed of Gods spirit abiding in him take heed that he doth not sin in the Scripture phrase sc so as to commit sinne wittingly willingly unrepentantly To this end let him advisedly consider 1. That sinne is the onely thing which his heavenly father Dissw 1. hath forbidden him will not Ioseph meddle with his masters wife because she was the onely thing in his masters house he was not to meddle withall and wilt thou shew thy selfe so unthankfull to a father so liberall and bountifull to thee as to commit that one thing he hath forbidden It is most opposite to God his heavenly father God is light It is darknesse in regard of its author fountaine its nature and effects plunging into Gehenna a place of vtter darknesse God is life It is death deserving disabling destroying and causing death It is death in regard of the due desert which is double death Of the effects disabling to do good of the nature and property which is to destroy of the painefulnesse bitternesse noysomenesse and loathsomnesse and of the power none can withstand it God is good sinne is evill for it is 1. The most loathsome and irkesome thing in the world Compare we it with the most offall and refuse things and we shall find it most noysome and excrementitious Is it not resembled to thornes briars pitch then which what more averse to the touch of man To dregs gall wormewood then which nothing more distastfull Is it not tearmed stinke dung carrion then which there cannot be any thing more disliked of the smell Is it not stiled mire dogs vomit menstrous clouts on which particulars the sight doth loath to looke 2. It is the shamefullest thing in the world Not onely are Gods children ashamed of it Rom. 6. 21. but even the grand seigniours in Sathans band It s a rare thing I thinke to finde a quassing drunkard filthy whooremonger hypocriticall glozer grating vsurer or any other of those higher formes in Sathans schoole of such a whoorish forehead as to professe himselfe a trader in such disordered courses Nay will they not disclaime all acquaintance with them will not the cut throate vsurer say he is no vsurer but a charitable benefactour to the needie man the glozing dissembler glory of his uprightnesse or can a man draw from drunkards or strumpets an acknowledgement of their villanies 3. It is of all evils the most depriving of good bringing sterility upon the fruitfullest countries stayâ—ng the most pious actions with a tincture of such a displeasing
the least violence vnto them Psal 105. 15. and presume you to confront this divine sentence by wronging them what you can 4. These are the Lords owne temples 2. Cor. 6. 16. you are the temples of the living God wherein the Word dwells plentifully Col. 3. 16. yea the spirit of God 2. Cor. 13. 5. yea the Lord himselfe Ioh. 14. 23. And will you account them and reproch them as the filth and of-scouring of all things 5. These are they whom the Lord imbraceth with the most amiable amplexures for he is in them and they in him and guardeth with the safest defence of a guard of Millions of Angels and his owne watchfull providence 6. These are they who have alwaies free accesse into the courts of the King of heaven where their Prayers ayded and framed by Gods Spirit perfum'd and offered by Christ Iesus are sure to prevaile 7. To concâ—ude these are they who are all in all with reverence be it spoken and heard with God having fellowship with the Father And darest thou a man whose breath is in thy nostrils wrong them in heart with thy tongue or hand Or if thy foole-hardy audacity dares doe so much as impiety is adventurous dost thou thinke to escape No no in persecuting them thou persecutest God in touching them thou touchâ—st the apple of his eye and in injuring them thou wrongest those who have fellowship with the Father 2. Behold your excessive folly and madnesse O you sonnes of Belial well may you be called fooles Psal 14. 1. 73. 3. Prov. 8. 5. Nay are you not more foolish then all fooles eagerly pursuing shadowes in stead of the substance preferring drosse before gold nisles and trifles before treasure Is not he a foole of all fooles who preferres bondage before perfect freedome the most abject condition before the noblest are not you therefore Idiots in the highest degree there being a fellowship affording honour unspeakeable and unconceavable abounding with variety of the greatest contentments wanting no manner of consolation more safe then heart can wish overflowing with all good things in which society there is perfect freedome and more ineffable and inestimable excellencies then hearts or tongues of men and Angels are able to conceave or vttâ—r for it is with the father And yet you shall I say like childish babyes that 's too too little like naturall Idiots that 's not enough like the beast that perisheth surely worse like madded Bedlâ—ms that 's not all with Davids foole say in your hearts there is no God no such fellowship or like Salomons foole Pro. 13. 19. to whom it is an abomination to depart from evill lay open your folly in preferring the cursed and irkesome by-waies of sinne and impiety and so the forbidden fellowship with the unfruitfull workes of darknesse Eph. 5. 11. The society of spirituall fooles whose companions shal be destroyed Prov. 13. 20. And therefore the society of Sathan before this excellent fellowship which is with the Saints and with the Father You are ready to say and affirme that Gods children are fooles because they run not headlong with you to the same excesse of riot But they know that you are fooles in not associating your selves to their society which is with the Father CHAP. V. Vse 3. Perswading to this Society of Saints Vse 3 IS there such a fellowship Learne we all therefore to get if we want declare it if we have fellowship with the Father Could I direct you how to grow rich how to get honour how to live delicately how to wallow in all worldly contentments I doubt not but that ye would be all advised some for one thing some for another Behold I have that here which will fit you all 1. You merrie-men of the world get you to be consorts in this society and then although you shall part with worldly wanton wicked sinfull sensuall and shamefull delights yet shall you be sure to have superabounding joy such which is 1. Great Luc. 2. 10. 2. Exceeding though in temptations Iames 1. 2. Vnspeakable 1 Pet. 1. 8. Vnconceiveable 1 Cor. 2. 9 As at a conquest as in harvest Isai 9. 3. As at a continuall feast In a word fulnesse of joy Ioh. 16. 11. Which shal be everlasting Isa 61. 7. 2. You covetous persons hitherto you have endeavoured to quench your extreame thirst by drinking such brinish waters which increase it more do you henceforwards covet after the best things 1 Cor. 12. 31. Desire spirituall blessings and heavenly glory Get to have this goodfellowship then all are yours 1 Cor. 3. 21. Whether Paul or the world c. Verse â—2 3. You climbing ambitious spirits who beat about how to nest your selves alost get you to be of this goodfellowship then are you mounted higher then you imagine Is the being of a Kings favourite the pitch and period of your desires Or is a kingdome that which you so thirst after Is the being sonnes unto Kings the utmost of your wish Neither these nor any other honours can be wanting to you if you have fellowship with the Father Seeke we therefore first and principally the kingdome of heaven this excellent fellowship then shall we have honours ricâ—es delights and all other things whatsoever desireable Be perswaded therefore for I perswade but for your good CHAP. VI. Shewing thâ— first meanes to and duty of this Society TO abandon and abominate sinne and iniquity to have 1. Meanes Duty no fellowship with the fruitlesse workes of darknesse God is righteous sinne is unrighteousnesse and these two have no fellowship God is light sinne is darknesse and these have no communion 2 Corinth 6. 14. When Ioseph was to come out of the dungeon to stand before Pharaoh he shaved himselfe and changed his raiment Gen. 41. 14. How much more when we desire to come not before Pharaoh but Pharaohs God not to stand before him but to have fellowship with him ought we to strip our selves of our prison rags the filthy and nasty weeds of corruption and filthinesse Considering that if We say we have fellowship with him and walke in darknesse we lie and do not the truth 1 Ioh. 1. 6. What and if such men who sit in darknesse and shadow of death remaining and abiding secure in the estate of sinne and wretchednesse Luc. 1. 79. What and if those who are lovers of darknesse taking full pleasure and delight in unbeliefe and sinne Iohn â— 9. What and if even they who walk in darknesse 1 Ioh. 1. 6. Leading a sinfull life yea such a kind of life as they do which shun and flie the light of the Word What if those who are under the power of darknesse Col. 1. 13. The dominion and sway which sinne and Sathan doe beare over unregenerate persons What and if the whole infernall rabble of that hellish rout who are under Sathan the ring-leader of all wicked men therefore called the Prince of darknesse Eph. 6. 12. are very obstreperous exclaiming with the loudest
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
must if you desire this communion it being a meanes to obtaine fellowshippe with the Father Notwithstanding because there be many bad masters in this world which wooe and intice all allure and draw too many to forsake the Lord and to serve them I will in few words shew that of all the services in the world this of the Lords is farre the best 1. Man 's owne flesh is oft his master which he carefully doth serve 1. By too much pampering of it 2. By an over carking and caring for the things of the body And 3. By fulfilling the lusts of the flesh Saint Paul was of another mind he kept under his body and made it serve him 1 Cor. 9. 27. And forbids us to make provision for the flesh c. Rom. 13 14. As for this service it is no whit for a mans advantage Their end is destruction whose god is their belly whose glory is in their shame who mind earthly things Phil. 3. 19. 2. Man serves man First having a more firme dependance upon man then God regarding more the authority of man then of God Thus Papists serve man with whom it matters not what God saith so be they have the Popes approbation and many other do so with whom the word of man is more authenticall then the Word of God Secondly reposing more confident affiance in the skill of man Asa-like 2. Chron. 16. 12. or power and valour Isa 31. 1. The contrary we see in David Psal 20. 7. Thirdly having mens persons in admiration Iude 16. Thus parasiticall Prophets like Ahabs 400. and soothing companions by flattering ostentation have men in admiration for their person riâ—hes honour nobility c. without respect of the feare of God or true vertue honouring them onely because they be rich or noble by the way great men have this miserie they are most admired least admonished Thus who in his right wits would serve man considering 1. How helplesse he is Isa 2. 22. Cease from man whose breath is in his nostrills for wherein is he to be accounted of these Masters cannot redeeme a brother nor give a ransome to God for him Psal 49. 6. 7. 2. How execrable Isa 31. 1. Ier. 17. 5. 3. How base and contemptible it is for man so to submit to man made of the same materials workman manner and in that respect his equall turning to dust and rottennesse as well as he 3. Many men serve the world viz. the ambitious by his inordinate desire of honour and striving for preferment serves honour and an ambitious humour The Covetous by his love of riches and obeying the avaritious desires thereof serves Mammon the voluptuous person by being too much addicted to carnall delights serves pleasure These have a Master and a service But such which makes them much to be pittied not at all to be envied for alas First they serve vanity as Solomon concludes who had a greater experiment of them all then any other Eccl. 1. 2. the service of vanity must needs be vaine Secondly neither is it onely vaine but hardly tormenting Eccl. 1. 14. 2. 10. Vexation of spirit How doth this service abound with excruciating cares tormenting discontents ignoble jealousies disquieting feares base flatteries restlesse contrivements and an innumbred swarme of such like anxious perplexities Thirdly neither is here all this Master is a deceitfull cousener not much unlike Iacobs Master Laban giving a blearey'd Leah for a promised Rahel her best servitours often faile of their expectations or if not so they prove like Sodomes apples not worth the gathering or a wormeaten nut not worth the cracking filling the breakers mouth with filth and rottenesse Fourthly but there is a worse matter in this service then all this If any man love the world the love of the Father is not in him 1. Iohn 2. 15. and no man can sâ—rve both God and Mammon Matth. 6. 24. 4. There is another Master which too many men serve his name is sin Iohn 8. 34. whosoever commits sin is the servant of sin Whosoever of his own accord readily obeyeth the desires and motions of sinne is the servant of sinne Of such servants Saint Peter speakes 2. Pet. 2. 19. serving their lusts 1. Obeying the wicked motions thereof consenting to them or practising them Titus 3. 3. S. Paul forbids us of this service Rom. 6. 6. and acknowledgeth that once we were servants to this evill Master Rom. 6. 17. 19. 20. This is a service strongly bewitching men with amiable enchantments having abundance of obsequious observants But doe they know whom and what they serve I presume no for did they they could not but abandon with loathing detestation a Master 1. So base and vile then which nothing more fastidious or excrementitions 2. So abounding with such multiplicity of various impieties then which no service more tedious and troublesome wherein a man serves not two but a multitude of Masters serving sinne in the lusts thereof Rom. 6. 12. 3. So cruell then which none more tyrannicall and bloudy paying its best observants with as bad wages as may be eternall death Rom. 6. 23. Iam. 1. 15. These are services but not like ours although worldlings now as in Iobs time say or thinke What is the Almighty that we should serve him and in Malachy 3. 17. it is in vaine to serve God Yet we know this service to be of all other 1. Most honourable For 1. Our Master is not some Kings greatest favourite nor yet some potent Prince nor yet a terrene Monarch swaying the Soveraigne Scepter for his time of the whole world But a Lord of Lords and King of Kings whose is the kingdome the power and glory then which no Master more honourable 2. Our fellow-servants are all the holy ones of God as Abraham and those pious Patriarches such as Moses and Eliah and those Divine Prophets such as David and those other godly Governours the heavenly company of glorious Angels Rev. 19. 10. Yea our blessed Saviour our fellow-servant Phil. 2. 7. Then which no fellow-servants more honourable 2. Most gainefull these servants gaine Christ Phil 3. 8. Pardon of sinnes Gods favour his blessed Spirit yea temporall favours if commodious for them shall moreover and above be added to them Mat. 6. 33. If they have not riches it is because they are not good for them If they want health Temporalia non sunt bona nisi in quantum ordinantur in coelestia it is because it is not good for them If their life is cut short they are taken away from the evill to come Yea moreover as this service gaines all things 1 Cor. 3. 21. c. And as a good friend loves at all times Prov. 17. 7. So this service brings in gaines at all seasons in sicknesse and health prosperity and adversity Rom. 8. 28. Yea in life and death Phil. 1. 22. Another man dies his gaines die with him Psal 49. 17. His treasure was laid up on earth therefore leaving this world
conversion which being true will alter both the condition and conversation of you and we do heartily wish that all who know us were both almost and altogether such as we are except our frailties and afflictions We would meet you more then halfe way to joyne our selves in intimate society with you and give you the right hand of fellowship could you be intreated to have no fellowship with the fruitlesse Eph. 5. 11. workes of darknesse and to have fellowship with Gods Sonne Iesus Christ. I therefore an Ambassadour for Christ as though 2 Cor. 5. 20. God did beseech you by me I pray you in Christs stead be reconciled to God and be joyned in fellowship with his Sonne Iesus Christ Me thinkes if you are but pliant or flexible I should allure Motives you to this unconceiveable conjunction I supposing your former thwart detractions unjust depravations and unadvised detestations of and your not thirsting after and endeavouring to associate your selves to this mâ—st lovely society to accrew from the misleading calumniâ—tions of malignant spirits and your owne ignorant unacquaintednesse of the radiant resplendency and reâ—ulgent royalty of this more then Angelicall conjunction That I may therefore induce and draw you to a love and liking of inflame and set on fire your never satisfied appetites after this incomparable and ineffable incorporation I will propose sixe following Propositions to your considerations First this fellowship with Christ Iesus or the union betwixt Christ and Christians is the sweetest and most odoriferous Cantic â— 16. My beloved is mine and I am his He seâ—deth among the Lillies i. Christ Iesus is among those persons and places where his graces grow which graces make those in whom they dwell Lilly-like 1. In regard of their dignity and excellency compared with unbelievers 2. In regard of their spirituall beauty Christs purity and Christians piety compared with carnall Hypocrites Epicures and Atheists 3. In regard of their sweet savour or smell compared with lewd livers Christ Iesus the Head of this Society Cant. 2. 1. And all the body of this conjunction 2. 2. are Lilly-like both in favour and smell therefore most beautifull lovely and pleasant Myrrhe Aloes and Cassia are sweet incense and perfuming powders affoording pleasurefull delectation all the garments of all this goodfellowship smell of Myrrhe Aloes and Cassia Psal 45. 8. 1. Christ Iesus the head of this society is a bunch or bundle of myrrhe or pleasant nosegay continually refreshing those which are joyned to him with his delectable sweetnesse Cantic 1. 13. Yea his excellent sweetnesse to every Christian soule is like Calamus and Camphire which be sweet and delightfull things Cantic 1. 14. 4. 1â— Yea all things in him are rich and shining beautifull and precious his hands being as rings of gold set with the Chrysolite Cant. 5. 14. yea his words are sweet and delectable his lips being like lillies dropping downe pure mirrh 5. 13. And in regard of his spirituall fairenesse comlinesse and beautifull sweetnesse he is called the rose of Sharon Cant. 2. 1. 2. All this society is a garden inclosed whose plants are an Orchard of Pomgranats i. e. the faithfull members of Christ as plants beare all sweet delectable fruits as Camphire Spiknard and Saffron c. 4. 12 13. Yea to whom the singing of birds is come i. e. the time which followeth effectuall vocation when the sharpe winter of an unregenerate estate being over the soule is refreshed with most comfortable graces Cant. 2. 12. yea so delightfull that Christ Iesus saith of them and to them 7. 6. how faire and how pleasant art thou O love for delights And can there be a sweeter or more lovely society then this Secondly this is the most honourable and glorious communion that is 1. The builder of it is most glorious for he is a King of glory Psal 24. 7. and Lord of glory 1. Cor. 2. 8. 2. The foundations of it as glorious as may be Isa 54. 11. Saphires Rev. 21. 19. Iasper Saphir Chalcedonye Emerald Sardonix Sardius Chrysolite Beryl Topaze Chrysophrasus Iacinth Amethist The decree of Election is one foundation 2. Tim. 2. 10. The summe of Christian doctrine is another foundation Heb. 6. 1. The doctrine of the Apostles and Prophets Ephes 2. 20. Christ is the foundation of foundations 1. Cor. 3. 11. of this society glorious therefore are the foundations 3. The gates are glorious Isa 54. 12. Carbuncles Rev 21. 22. twelve gates twelve pearles the Ministery of the Word and faith make entrance for Christ to come into the hearts of the Elect and for them to flocke freely into the Lords assemblie 4. The wals are glorious Isa 26. 1. Salvation will God appoint for wals 60. 8. call thy wals salvation Zach. 2. 5. I saith the Lord will be a wall of fire round about and will be the glory in the midst of her 5. The persons are all of them exceeding glorious which will cleerely appeare if wee seriously consider and take notice 1. What glorious ornaments they are invested withall sc the many rich and costly sweet and comfortable graces of Christ Iesus called their garments Psal 45. 8. Because 1. the nakednesse of their soules is hereby covered 2. they are comforted and kept warme 3. defended from the fiery darts of sinne and Sathan 4. decked beautified and adorned 2. What glorious names and titles they have Not onely is the Church of God nominated the city of God the mountaine of Gods holinesse Psal 48. 1. the joy of the whole earth the city of the great King the city of the Lord of hosts the city of our God the perfection of beauty Psal 50. 2. and the holy mountaine Zach. 8. 3. But also all the persons of this society are Christs brethren sisters and mothers Marc. 2. 33. Kings and Priests Rev. 1. 6. a chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2. 9. the daughter and queene of Christ Psal 45. 9 10. Saints jewels the Dove and Spouse of Christ 3. What glorious priviledges they have viz. 1. They are guarded from the dominion of sinne Satan death and damnation by the good spirit grace and mercy power and presence word truth promise and providence of God and by the power of his sons death 2. The Lord is a hearer of their prayers Deut. 4. 8. which have free accesse into the Court of heaven 3. They are cleansed from their sinnes by the bloud of Christ 1. Iohn 1. 7. he having washed them from their sinnes in his owne bloud Rev. 1. 5. 4. They have the saving knowledge of God and his Son Christ Iesus 1. Iohn 2. 20. which is life eternall Ioh. 17. 3. and a true cause of glorifying 5. They have the holy Ghost given them Rom. 5. 5. whereby they cry Abba father Rom. 8. 15. which beares witnesse with their spirits that they are the children of God whereby they are ascertained that God dwels in them and they in him 1.
receive their reward when all the world forsakes them Rev. 14. 17. 7. But what need more particular instances 1. Can any be more rich then they which are rich to God but so are these Luk 12. 21. 2. Is any more wealthy then such who partake of the unspeakeable riches of Christ whose reproach and sufferings is greater riches then the treasure of Egypt Heb. 11. 26. but so are these Ephes 3. 8. 3. Who more abounding in substantiall treasure then those who lay up for themselves in heaven treasures where neither moth nor rust doth corrupt and where theeves doe not breake through nor steale Matth. 6. 19 20. But such are they Heb. 10. 34. having in heaven a better and an enduring substance 4. Who may compare with those in wealth and riches who have a kingdome where they shall receive and enjoy a crowne of righteousnesse 2. Tim. 4. 8. a crowne of life Iam. 1. 12. where they shall be heires of promise Heb. 6. 17. of an eternall inheritance 9. 15. of salvation 1. 14. of Gods Kingdome Iam. 2. 5. of the grace of life 1. Pet. 3. 7. of blessing 3. 9. yea of an inheritance which is incorruptible undefiled not fading away reserved in the heavens 1. Pet. 1. 4. But such are these Luk. 12. 32. 5. This is the most joyfull and gladsome society that is none but these have any true mirthfull glee or mirthfull gladnesse True it is ambitious Hamans rejoyce in their honorable advancements Covetous earthwormes in their plentifull increase belly good Epicures in their dainty dishes and excessive devouring gourmandising sluggards in their sleep loiterers in their idlenesse spightfull persons in other mens miseries c. But these and such like rejoycings are either worldly the increasing of corne wine and oyle Psal 4. 7. Or wanton Eccl. 11. 9. Rejoyce O yong man but know c. Or most wicked Isa 22. 13. Behold joy and gladnesse Ier. 11. 15. When thou didst evill then thou rejoycedst These joyes are sensuall Amos 6. 4 5 6. Chaunting to c. Drinking wine in bowles c. Not grieving for the afflictions of Ioseph Or sinfull 1 Cor. 5. 6. Your glorying is not good Or shamefull Rom. 1. 32. Having pleasure in those that do wickedly These and such like are but evill joyes like a hurtfull hooke covered over with a faire baite or like a poysonous Mala gaudia mentis impia sub dulci melle venena latenâ— herbe with a beautifull colour Of such mirth spake Salomon when he said laughter is madnesse Eccl. 2. 2. Of such our Saviour spake when he said Woe be to you that laugh now for you shall mourne and weepe Luke 6. 25. And of such spake S. Paul saying your rejoycing is not good 2. In this society there is great joy Luc. 2. 10. abounding 2 Cor. 8. 2. exceeding Iam. 1. 2. unspeakable 1 Pet. 1. full Ioh. 6. 22. unconceiveable 1 Cor. 2. and everlasting Isa 60. 15. 9. 1. This joy hath for its object and matter Gods commandements Psal 112. 1. Gods favour Psal 4. 7. The Lord Phil. 4. 4. And the hope of the glory of God Rom. 5. 2. c. 2. This joy for the measure is greater then all worldlings joy being like that at a conquest and in harvest Isa 9. 3. Glorious and unspeakable 1 Pet. 1. 8. Yea full and perfect 1 Ioh. 1. 4. First in regard of its object Father Sonne and Holy Ghost c. Secondly In regard of worldlings joy which is deceiveable and momentany 3. As also in regard of the use it being an universal consolation against all feares griefes and miseries 3. The concomitants of Rom. 14. 17. 2 Cor. 1. 12. this joy are righteousnesse peace love a good conscience c 4. And as it is hearty chearefull and unfained like Maries whose spirit rejoyced in God her Saviour Luke 1. 47. So it is constant and continuall abiding in all conditions so that afflictions for Christs sake cannot take it away Acts 5. 41. They rejoyced being counted worthy to suffer for Christ Nor tribulations Rom. 5. 3. Rejoycing in tribulations Nor the losing of goods Heb. 10. 34. Taking joyfully the spoiling of their goods Nor sufferings 1 Pet. 4. 13. Rejoycing in Christs sufferings Nor temptations Iam. 1. 2. Count it all joy when ye fall into diverse temptations This is the most peacefull society As for the wicked they have no peace saith my God Isa 48. 22. 57. 21. 1. No peace Not amongst themselves Great is their unity although it be in villany with unanimous consent they once cried out against our Saviour Crucifie him c. Against Saint Paul Away with such a fellow Acts 21. The Tabernacle of Edom Ishmael c. once consulted with one consent to root out the name of Israel Psal 83. 4 5 6. And yet no peace True it is they have one common cause and quarrell and therefore they conjoyne their forces together against Gods peculiar ones being all souldiers under Sathan and dogs of his kennell even as dogs of different colours disagreeing bignesse dissenting kinds and voice run with united forces full crie and open mouth concordantly after the poore hare and yet at other times for bones and scraps yea out of their froward disposition no occasion being offered mangle and rend each other with dogged spightfulnesse Even so although the sonnes of Belial yea all the kennell and rabblement of Sathans helhounds pursue with bitter barkings and inraged fury joyntly the harmlesse innocency of Gods people yet are they differenced amongst themselves by dissonant disagreements somtimes for trashie trifles somtimes no occasion being given out of their doggish frowardnesse So that they have no true peace amongst themselves but acontinued desire to devoure each other 2. No peace Not with Sathan whose they are and whom they serve No not with Sathan for although he makes many golden and glittering promises yet he doth but gull them requiting all yea his best and most dutifull observants with eternall death 3. No peace What not with themselves No not with themselves They may have a quiet conscience for a time whereby they goe on in sinne neither regarding the blessings nor the curses of the Law Deut. 29. 19. Whereby they multiply sin without sense Eph. 4. 18. 19. Whereby they resolve to go on in their wicked courses This the Apostle calleth a seared conscience 1 Tim. 4. 2. And a conscience past feeling But they are farre from peace of conscience for when the Lord awakeneth these frozen secure and sleeping consciences so that these enraged gnawing wormes begin to bite yea so much that no wisdome can counsell them no eloquence can perswade them no power can overcome them nor scepter affray them when no physicke can cure surgery salve riches ransome countenance beare out or time weare away or receive a new and fresh commission from the unchangeable Iehovah to be eternall and unrecoverable executioners of Divine Iustice viz. Never dying and ever tormenting wormes Isa
yet respectively and for conscience sake towards God as Magistrates Parents husbands c. 3. The Lord himselfe is to be feared yea this is such a grace that it characters out a righteous man Acts 10. 2. Who shunnes evill and doth good Iob 1. 8. Who delighteth in Gods Commandements Psal 112. 1. Who succours the persecuted Saints 1 Reg. 18. 3 4. Who honoureth God Mal. 3. 16. Is obedient to the Lord Gen. 22. 12. And hath true faith Heb. 11. 7. 1. Feare Gods judgements so as to avoid them 2. Feare we sinne so as to flee from it 3. Feare man for the Lords sake so that we may be carefull to obey him loath to offend him Rom. 13. 7. 4. Feare we the Lord so as to be loath to displease him by sinne in respect of his great goodnesse and mercies and for love we beare to righteousnesse Psal 130. 4. But feare not the wickeds feare Isa 8. 12 13. sc their Idols and Devils with a distrustfull feare withdrawing the heart from God and his promises Feare not dangers death creatures tyrants want c. Math. 10. 26. 28. 31. viz. Immoderately faithlesly Feare not such a feare which troubleth the conscience so as to hinder the operation of salvation and worke of the Holy Ghost Feare not touching the pardon of your sinnes for Christ hath satisfied for them Feare not death for Christ hath plucked out its sting Feare not Sathan for Christ hath vanquished him Feare not condemnation for there is none to them which are in Christ Feare not you little flock you having fellowship with Iesus Christ the Sonne of God but be you comforted and encouraged you having interest in that society which affoords such plenty of consolations and comfortable blessings that I need not say behold I have shewed you by cleare demonstrations and infallible proofes that this is the most beautifull most honourable most sure most rich most joyfull and the most peacefull society that is what can I therefore say more for thee O sweet communion as Isaac said to Esau of Iacob Behold I have given to him for servants all his brethren with corne and wine have I sustained him and what shall I now do to thee my sonne Gen. 27. 37. Neither shall you need to question like Esau Hast thou but one blessing O my Father Ver. 38. and say hast thou but sixe blessings O lovely societie there belonging to it such plentie of consolations that could I live the age of Methuselah had I a heart and head furnished with the wisdome and ingenie of all learned men should I spend all that time and those onely supposed endowments in finding out and had I the tongue of men and Angels to expresse the numberlesse transcendent excellencies of this communion yet could I not be able to delineate the incomparable and blissefull felicities thereof Howbeit give me leave to cheare and refresh your soules with some few of the many millions of gladsome rayes which streame and flow from this Sunne of righteousnesse Are we in league and communion with Christ Iesus Then he loves us with all those loves which are most ardent and excelling Consol 1. he loves us with the love 1. Of a Master for we are servants 2. The love of a King for we are his subjects 3. The love of a brother for we are his brethren Heb. 2. 11. and sisters sc By profession and affection Math. 12. 50. 4. The love of a friend for we are his friends Luke 12. 4. Iohn 3. 29. 15. 15. 5. The love of a childe for wee are his mother Marke 3. 75. Being neare and deare to him as mothers are to their children bearing and conceiving Christ in our hearts as mothers do children in their womâ—es Gal. 4. 19. 6. The love of a father for we are his children 7. The love of a husband for we are his spouse 8. The love of himselfe for we are his members Then which what love more free more tender so great and during Then which what better honour What greater happinesse then to have such love of such a Saviour Who loving us so entirely will surely pardon our many sinnes 2. Passe by our frailties and infirmities 3. Shelter us against the wrath of God 4. Defend us safe against the malicious attempts of Sathan 5. Provide all necessary good things 6. And hereafter crowne us with immortall and unspeakable glory Have we fellowship with Christ Iesus Then we are surely Consol 2. justified Iustification being an action of the Father absolving a believing sinner from his sinnes and from the whole curse due to his sinnes and accounting him just in his sight and accepting him to life everlasting freely of his owne mercy through the perfect obedience and sufferings of Christ imputed to his faith unto the everlasting praise and glory of the mercy justice and truth of God Rom. 3. 24 25. Being justified freely of his grace c. Iustification is the office of Homil. of sal D. 3. God onelâ— and is not a thing which we render to him but which we receive of him not which we give to him but which we take of him This is a benefit of benefits whereupon our salvation doth depend for whosoever shal be saved must be justified All graces are present in him that is justified yet they Hom. sal D. 1. justifie not altogether Now as the finall cause of justification is Gods glory and our owne salvation 2. The instrumentall is faith within and the Gospell without 3. The efficient is Gods free grace 4. So the matter is Christ our Redeemer 5. And the forme is the imputation of our sinnes to him and his justice to us As our sinne being imputed to Christ made M Burton pag. 66. him become sinne for us even so are we made the righteousnesse of God in him that is by imputation of his righteousnesse which righteousnesse of Christ imputed to us is no more inhaerent in us to our justification thou our sinne imputed to Christ was inhaerent in him to his condemnation Therefore all Gods Elect being joyned to Christ and having an heavenly communion with him being in themselves rebellious sinners Gods enemies and firebrands of hell by meanes of Christ Iesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him being justified by faith in him Rom. 3. 28. Not that faith doth justifie in regard of it selfe either because it is a grace for although it is an excellent vertue yet it is imperfect and mixed with unbelâ—efe 2. Nor in regard it is the worke of God in us for then all graces might be meanes of justification as well as it 3. Nor as it containes other graces in it for then it should be the principall part of our justice But in respect of the object thereof Christ Iesus whom faith apprehends as he is set forth in the Word and Sacraments We are justified by the act of M. Burton Truths triumph
c. Cap. 5 pa 5. 60. faith relatively to the object Christ not for the act of it Faith justifieth not by the act believing but as the instrument in applying the object which is Christ as the hand is said to heale Ibid. pag. 80. onely by applying the medicine or to enrich by receiving a treasure or to feed by putting meate into the mouth as we say a child c. It is Christ that is the Authour and matter of our justification it is Christ who applyeth the same unto us as for faith it is but an instrument to apprehend and a hand to receive Christs benefits for ours Or as Paraeus briefly saith Faith justifieth instrumentally the blood of Christ meritoriously Feâ—es iustificat orgâ—â—cè sanguâ—â— Christi meritoriè Pataus in Rom 3. faith doth not apprehend these by power from it selfe but by vertue of the Lords covenant so that Christ and his merits are the believers not simply because he believes but because he believes upon precept and promise the Lord promising to impute the righteousnesse of his Sonne to us for our righteousnesse if we believe This faith layes hold upon Christs painefull sufferings sufficient for all the sinnes of all men and so freeth the believing sinner from the guilt and punishment of sin and from eternall damnation It layes hold upon the perfect obedience of Christ in fulfilling the Law hereby curing his owne actuall disobedience of the Law and applyeth the perfect holinesse of the humane nature of Christ whereby he is accepted as perfectly righteous of God and by this his originall corruption is healed 1. Are they happy whose sinnes are pardoned as indeed they are for when sinne is pardoned such debts and trespasses are forgiven which we could never pay nor any remit Qui solus mundus est mundare praevalet immunda Greg. Papa in Iob 14. 4. Nee homo nec Angelus Aug. Agricola non vitis efficlum Ad solam Triuitatem pertinet Idem Tom. 9 in Ioan. 15. pag. 444. save the omnipotent Iehovah Isa 43. 25. Nor any make satisfaction for and purge out except the Lord Iesus and that with his owne bloud 1 Ioh. 1. 7. When sinne is pardoned such spots and blemishes are forgiven which made us and our best actions loath some unto God Isa 1. 14. 15. And guilty of eternall damnation Rom. 6. 23. Is remission of sins such a favour that it hath for its efficient cause God only and his beloved Sonne Christ Iesus Isa 43. 25. Rom. 6. 25. Its moving cause the meere mercy truth and promise of God Eph. 1. 7. It s meritorious cause the death of Christ 1 Pet. 1. 18 19. And its finall Gods glory Ier. 33. 8 9. And the sinners salvation then they must needs be happy whose sinnes are forgiven Psal 32. 1 2. Rom. 4. 7 8. 2. Are they happy who being sinners are notwithstanding accounted righteous by the righteousnesse of Christ imputed as they must needs be for by this righteousnesse of Christ we are made the righteousnesse of God 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours as if we had done the one and deserved the other yea by this we have store of supplies for all our wants We are poore Christ is our riches we are naked Christ is our garments we are blind Christ is our eye-salve Rev. 3. 18. We are deformed Christ is our beauty Rev. 19. 8. 3. Are they happy who being enemies to God by reason of sinne are made friends to the Lord they being reconciled to God by Christ having their sinnes done away and themselves arayed with the perfect righteousnesse of Christ as they needs must for what greater misery then to be at enmity with the Lord And what greater felicity then to be in league with God Rom. 8. 31. For if God be for us who can be against us 4. Is peace with God a great favour as it is it costing the bloud of Christ to make it Col. 1. 20. It passing all understanding Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children as it is intruth the Lord hereby taking us into his owne family and accepting us as his owne children not because he wanted an heire he living and reigning for ever not for want of children for he had a naturall Sonne not because this Sonne was unfit to inherit he being as fit as his Father But of his meere grace and bounty we being by nature children of wrath disobedience and the Devill This being such a blessing that by vertue of this we are made Christs brethren heires Gal. 3. 18. Heires of God joynt-heires with Christ Rom. 8. 17. Of Gods kingdome Iam. 2. 5. By vertue of this we are Lords over all creatures save Angels we have them to guard us and all things working for our good This is such a favour then which God could not have bestowed upon us a greater * Pluâ— est cum Paulus ait heredes nos esse coheredes Christs quam si mille mundos nedum coelum terram cum omnibiâ— bonu noâ— reipsa â—â— atâ—râ—um 〈…〉 siâ— osâ—sse 〈◊〉 in Rom. 8. 17. It is more when Paul saith we are heires and co-heires with Christ then if he had affirmed that we should indeed enjoy for ever a thousand worlds not onely heaven and earth with all good things therein If it was no small preferment for David to be sonne in law to Saul 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children * Quid 〈◊〉 〈◊〉 conserra potest An non excellentior Majestaâ— est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra Hoâ— beneficio nihil 〈◊〉 est vel excellentius â—rentius in Isa 38 What may be compared to such dignitie Is it not a more excellent prerogative to be the Sonne of the God of heaven then sonne of the most potent Monarch upon earth There is nothing more high or surmounting this benefit This is such a favour that a reverend Divine saith thus of it * M. Greeneham Aphorismes As farre as the spirit is above the flesh God above men heaven above earth eternity above time so farre is the new creation above the old This is such a blessing that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit as it is for by this with patience we looke for the accomplishment of all good things By this we undergoe afflictions with a contented mind By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God encouragement of the Saints amazement of wicked ones and strengthening of our selves to continue against all discouragements and
by this wee are saved Romanes 8. 24. Then how unspeakably blest are those who have union with Christ Iesus for by meanes of this conjunction they are justified Isa 53. 11. By his knowledge shall my righteous servant justifie many for he shall beare their iniquities 2 Cor. 5. 21. And by vertue of this justification they enjoy all those ample priviledges and excelling prerogatives 1. The justified man hath remission of sinnes Rom. 4. 25. Who was delivered for our offences and was raised for our justification 1 Ioh. 2. 1 2. Rev. 1. 5. 2. The justified man hath Christs righteousnesse imputed to him so that the Lord doth freely account the righteousnesse of Christ to be his righteousnesse It was imputed to him Rom. 4. 3 4. for righteousnesse Ver. 5. His faith is counted for righteousnesse Verse 6. Vnto whom God imputeth righteousnesse Rom. 5. 18. By the righteousnesse of one the free gift came upon all 3. The justified person is reconciled to God by the death of his Sonne Rom. 5. 10. God was in Christ reconciling the world 2 Cor. 5. 19. 4. The justified person hath peace with God Rom. 5. 1. Being justified by saith we have peace with God Ephes 2. 17 18. 5 The justified man hath the favour to be Gods adopted Sonne Galat. ◠26. Ye are all the children of God by faith in Iesus Christ Gal. 4. 4 5 6. 6. The justified man hath also hope of the glory of God Rom. 5. 1 2. Iustified hope of the glory Have we fellowship with Christ Iesus then we are and Consol 3. shal be more sanctified and that 1. Inwardly in having our minds wills and affections freed from the bondage of sinne and Sathan and enabled by little and little through the Spirit of Christ to desire and approve that which is good and walke in it 2. Outwardly in having the members of the body preserved from being meanes to execute sinne and made the instruments of holinesse Rom. 6. 19. This twofold sanctification is begun here perfected hereafter in heaven 1. It is in nature after justification but not in order and time 2. It is not perfect in this life as justification is 3. It is the renovatiō of nature whereas justification consists in 1. Remission of sinnes 2. Imputation of Christs righteousnesse 4. It is an alteration of qualities from bad to good whereas justification is an absolution of a sinner from the guilt of sinne and death Iustification and sanctification differ no more but as the root M. Burton Truths triumph c. cap. 3. pag 16. and the branch the tree and the fruit This sanctification is by meanes of union with Christ for he having taken our nature and sanctified it by his Spirit and we being made one with him do receive the selfesame Spirit to sanctifie us or make us holy we being in Christ he is made to us wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. 1. By vertue of this union with Christ Iesus his death works in us joyned to him the death of all sinne and power to destroy all sinne or the lusts of the old man untill they be wholly taken away by death Rom. 6. 6 7. Our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serve sinne c. Thus cleansing our members as from the guilt of sinne that it shall not be imputed to us so from the filthinesse of sinne that it shall not prevaile against us Ezek. 36. 25. 2. His resurrection sends a quickening power into these our members making them rise from sinne to worke righteousnesse and to live in holinesse of life making them active to do the will of God in the workes of Christianity and of our particular callings so that now those who have union with Christ have a new heart sc in qualities being framed anew after God in true holinesse Ezek. 11. 19. They are a new lumpe i. Renewed from the leaven of sinne and corruption 1 Cor. 5. 7. And they are new creatures i. Endued with new qualities of righteousnesse and holinesse 2 Cor. 5. 17. He that is in Christ is a new creature they having 1. Their minds sanctified or enlightened with spirituall wisdome and understanding Col. 1. 8. 2. Their memories sanctified to keepe and remember that which is good and agreeable to Gods will Psal 119. 11. 3. Their wills so sanctified that being by nature unable to will any good thing pleasing God they are changed by grace and freed in part from the bondage of sinne so that they will and chuse that which pleaseth God and refuse evill Rom. 7. 18 19. 4. Their affections are sanctified so that they 1. Love God 1 Ioh. 4. 19. His children 3. 14. The place where his honour dwelleth Psal 86. 8. His commandements Psal 119. 127. And the appearing of Christ 2 Tim. 4. 8. 2. Hate sinne because it is a breach of Gods Law or because it is sinne especially their owne corruptions Rom. 7. 15. 24. 3. Sorrow and grieve for offending such a mercifull Father by their sinnes Psal 38. 18. 2 Cor. 7. 10. 11. For the miseries of the Church Rom. 12. 15. Lam. 3. 20. For the abounding of sinne in others Ezek. 9. 1. Psal 119. 136. 4. Rejoyce because their names are written in heaven Luc. 10. 20. Rom. 5. 2. In being partakers of Christs sufferings Acts 5. 41. In temptations Iam. 1. 2. And in the losse of all things for Christ Heb. 10. 34. 5. Their members of their bodies sanctified being made instruments of holinesse they formerly being meanes to execute sinne e. g. 1. Their eyes which formerly like the eyes of fooles were in the corners of the world Prov. 17. 24. Gazing after unprofitable things are now the eyes of wise men in their heads Eccl. 2. 14. To espie that which is good to follow it and that which is bad to eschew it turned from beholding vanity Iob 31. 1. Opened to behold the wondrous things out of Gods Law Psal 119. 18. 2. Their eares which formerly were given to heare delightfully lascivious songs idle tales and worldly discourses hearing Gods Word so as not to know and understand it Ier. 5. 21. Math. 13. 19. Are now become open and hearing eares so hearing that they willingly assent in mind to the word of God and good counsell with a firme purpose to obey it Ioh. 8. 47. 3. Their tongues which formerly were exercised in ribauldry lying slaundering swearing and dishonouring the Lord many wayes are now exercised in Psalmes Hymnes and Spirituall Songs in giving Christian counsell in shewing forth the praises of the Lord c. Thus all those who have fellowship with Christ by vertue of this union are sanctified 1. Being freed from the tyranny of sinne into the liberty of holinesse begun here and daily to be increased 2. Having a new quality of holinesse created in their soules whereby they can in some measure truly hate their owne sinnes with firme purpose
yokes and interessed to haue right and part in many priuiledges and prerogatives even so in this your spirituall supernaturall and heavenly liberty 1. By meanes of your justification you have freedome 1. From sinne Rom. 6. 7. 22. from sinne i. e. the dominion and reigne of sinne ver 14. the guilt of sin 8. 33. and the condemnation or punishment due unto it Rom. 8. 1. 2. From the unsupportable yoke of the whole ceremoniall law Col. 2. 16 17 c. 3. From the thraldome of the divell Luke 1. 71. 74. Col. 1. 13. 4 From the morall law viz. in regard of 1. the curse it denounced there being no condemnation to them that are in Christ Rom. 8. 1. 2. the justification it proposeth Rom. 3. 28. and 3. the rigour of obedience it requireth so that you are not under the law Rom. 6. 14. or the rigorous exaction of the law you are delivered from the law 7. 6. or that perfect obedience the law in rigour requires to salvation 2. By meanes of your sanctification you have freedome from the power and dominion of sinne although not perfectly and wholy yet in part and in all the powers and faculties of your soules senses and members So that your minds have freedome from the power of darknesse your wills from the power of disobedience your hearts from the power of deadnesse your affections from the power of pollution and corruption and your bodies from that power of sinne whereby they were made weapons of unrighteousnesse Rom. 8. 2. You are priviledged by this your liberty 1. To serve the Lord of glory in righteousnesse and holinesse Luk. 1. 74. 2. To use Gods creatures these not being uncleane of themselves Rom. 14. 14. and being pure to the pure Titus 1. 15. 3. To use or not to use things indifferent keeping our selves within the bounds of charity and edification Rom. 14. 19. 4. To come to God by Christ in prayer Rom. 5. 2. Ephes 3. 12. 5 And you shall have a full and perfect deliverance from the very corruption of sinne and of the grave too and from all misery Rom. 8. 21. Ephes 1. 14. and a free entrance into those heavenly habitations when you die Heb. 10. 19. This is that liberty which Christ Iesus procured you by his precious merit and the efficacie of his spirit This is a liberty of such extraordinarie worthinesse that men and Angels are unable to conceive or expresse the transcendent dignity of the same Are naturall civill and corporall liberties so much doted on and desired that men will purchase them with long and hard service and bondage yea with great summes of money Acts 22. 28. and of such consequence that they freed Paul from the whip Acts 22. 29. exempt from diverse and sundry taxations and give right to many large and rich immunities Then how lovely and amiable how honourable and unconceavably excellent is this Christian liberty twixt which and that is no comparison For 1. What is freedome from the tormenting stone noysome plague or destroying pestilence in regard of freedome from sinne of all sicknesses the most dangerous because damnable if not cured most infectious polluting and stayning soules most odious to God Angels and good men and most difficult to cure onely Christs bloud being of force to heale this malady 2. What is freedome from the Turkish slavish bondage the Spanish miserably oppressing gallies and hellish tormenting inquisition and the Egyptian house of bondage in regard of freedome from the divell of all enemies the most cruell his bondage most uncomfortable and his torments most dreadfull being extreame painefull and horrible altogether helplesse and hopelesse easelesse and endlesse 3. What are the franchises of the most priviledg'd fraternities cities and incorporations the liberties of friends and Favourites of Kings and mighty Monarchs in comparison of this liberty of true Christians they being priviledg'd to have free accesse into the courts of heaven to the throne of grace to use Gods creatures to call God father to bee his friends and favourites and to passe from this vale of teares into those everlasting mansions of blissefull felicities Give me leave to suppose a poore forlorne contemned strumpet borne of the most vile and wretched parents in the whole world having nothing lovely or desireable in her but odious and abominable in all respects having a soule full of darknesse folly and madnesse a body altogether mis-shapen with blemishes and deformities and tortured with all kind of sicknesses and diseases from the sole of the foot to the crowne of the head being to live all her time in the greatest bondage that may be imagined worse then the Turkish Spanish or Aegyptian thraldome and at the end of her life to be tormented with the most lingring and excruciating death did not the onely Sonne of the worlds supreme Monarch rescue and ransome her with the effusion of his owne hearts bloud who of his free favour and bounty towards this abject caitiffe without her desire or desert condescended to cast off his Princely robes and ornaments and vouchsafed to court and wooe this despised creature to joyne her selfe with him in the nearest tie of the matrimoniall knot and he for her sake will confront and confound all her enemies who so miserably oppresse her heale all her maladies which so cruelly vexe her with his owne bloud and give her instead of her shamefull deformities starre-like beauty instead of her deformed nakednesse Princely apparell instead of her aches dolours tumours and other dreadfull diseases health and sanity instead of her extreame beggery the riches of the whole world mirth instead of mourning and instead of her bondage to tyrants diseases and direfull death liberty and freedome from all enemies to come boldly to the Kings Court and to solace her selfe in the enjoyment of all his honours delights and profits yea to be married to the Kings Sonne and Heire and to be interessed in himselfe and whatsoever is his would not all conclude that the liberty of this imagined wretch was unparalel'd and unspeakable Behold more then I have imagined verified in all you who have fellowship with Christ Iesus Once you were more forlorne then this supposed creature being children of disobedience Eph. 2. 2. And the Devill Ioh. 8. 44 Having nothing in you save sinne and wickednesse being dead in sinnes and trespasses Eph. 2. â— Slaves and bondmen to the Devill 2 Tim. 2. 16. Wearying your selves in his cruell and irksome service to be repayed with eternall death Rom. 6. 23. and everlasting torments had not the onely Sonne of the worlds Creatour taken pitie upon you who of his free favour and bounty left that heavenly habitation tooke upon him the forme of a servant vanquished the Devill death and hell delivered you from the dominion and raigne of sinne and the wrath of God due to your sinnes and everlasting damnation clothing your deformed soules with the rich and lovely robes of his owne righteousnesse healed your sicke soules
And we ought c. Imitation in these and such like vertues is 1. Of great necessity to all those which have or desire to have fellowship with Christ Iesus 1. For all of this blissefull communion being members of Christ Iesus and led by his Spirit 2. Gods image by this imitation being renewed and augmenâ—ed 3. The want of this being a character of withered branches who have no abiding in the vine Christ Iohn 13. 2. 6. This imitation cannot but be of absolute necessity 2. Of great importance many commodious advantages accruing hence 1. This surely preserving against falling from grace 2. This causing to edifie the Saints and helping to glorifie God 3. This giving tranquillity of mind a good conscience joy in the Holy Ghost and increase of graces Secondly passive Taking up his Crosse and following him Math. 16. 24. Phil. 3. 10. For whosoever doth not beare his Crosse and go after Christ cannot be his Disciple Luc. 14. 27. Not that we are to imitate Christ in the Crosse in regard 1. Either of the quantity so many sorrowfull reproches buffetings so much painefull agony 2. Or of the quality such condemnation sweatings death c. 3. Nor of the end to pacifie Gods wrath to redeeme from vaine conversations sinfull men to heale sinners to cleanse away sinnes c. But in regard of the manner enduring the Crosse for Christ his sake as he our patterne suffered it for our sakes e. g. 1. As he was obedient unto death even the death of the Crosse Phil. 2. 8. Submitting his will to his heavenly Fathers Math. 26. 39. Even so we like that valiant Champion S. Paul should be ready not only to be bound but to die for the name of the Lord Iesus Acts 21. 23. As he did so we ought to undergoe the Crosse with contentment and patience Isa 53. 7. He was oppressed he was afflicted yet he opened not his mouth 1 Pet. 2. 20. If when you do wel suffer for it ye take it patiently this is acceptable with God 3. As he did so should we offer up prayers and supplications with strong crying and tears unto him that is able to save from death Heb. 5. 7. O my Father if it be possible not as I will but as thou wilt Father forgive them Acts 7. 59. They stoned Steven calling upon God Lord Iesus Lord lay not this sinne to their charge Iam. 5. 13. Is any afflicted let him pray 4. As he did depend upon God Psal 22. 8. He trusted in God that he would deliver him So should we depend on God for deliverance Psal 34. 19. Out of all c. 5. As he did so should we endure the Crosse with constancy and continuance Psal 44. 17. All this yet c. Luc. 9. 24. Shall lose it c. Thus to take up the Crosse and follow Christ Iesus is First Of absolute necessity if we consider 1. That it is not a matter of curtesie but commanded not arbitrary but strictly enjoyned Luc. 11. 23. Let him take up his Crosse c. 2. That the condition of the Saints estate is to be as sheep among wolves lillies among thornes Math. 10. 16. To go through many afflictions into c. Acts 14. 22. 3. That the similitude of the Head and members requires so much Ioh. 15. 20. If they have persecuted me they will also persecute you Math. 10. 25. If they have called the Maister of the house Beelâ—zebub how much more shall they call them of the houshold Secondly of incomparable worth and valution for 1. Hereby the life of Iesus is made manifest in our mortall flesh 2 Cor. 4. 10 11. 2. If we suffer with him we shall raigne with him 2 Tim. 2. 12. 1. What and if many sonnes of Belial walke in quite contrary paths to these which are traced out by our un-erring patterne being abominable disobedient and to every good worke reprobate Titus 1. 16. Full of Diabolicall subtiltie Luciferian pride delighting in the workes of the flesh unrighteousnesse and darknesse wholly swarving from Christs example for is this to follow Christ He was obedient to God in all things they truly in nothing He was innocent and unblameable they guilefull and abominable He was humble they proud c. Light and darknesse heaven and hell have as great affinity and nearenesse as these actions of theirs to those of Christ Iesus Their filthy lyes blasphemous oathes uncharitable slaunders devillish pride hatefull envies and their abominable actions are the workes of the Devill which Christ came to destroy 1 Ioh. 3. 8. They doing his workes are of their Father the Devill Iohn 8. 44. 2. What and if many idle-headed fantastique fashion-mongers swimme downe swiftly the current of the times disorders hunting after strange fashions greedily and delightfully and apishly follow at the heeles all newfangled inventions little considering that this is one of the forbidden conformities to the world Rom. 12. 2. No part of this conformity to Christ having a dreadfull commination threatned against it from the most just powerfull true and unchangeable Iehovah Zeph. 1. 8. You who are such especially if you be of those which out-strippe the common Christian in Profession Do you thinke that this hunting after new-fangled toyes and strange fashious is agreeable to that Divine Precept 1 Ioh. 2. 15. Love not the world nor the things of the world Or that Rom. 12. 2. Fashion not your selves unto this world Or to this our heavenly patterne Christ Iesus Was Christ a fashion follower But this and that is the new fashion And will you be Ob. An. damned because it is the fashion of the most to go the broad way But pride is a quality of the heart True yet Scripture Ob. An. and experience tels that it shewes it selfe in mens words countenances gesture and apparell That there is pride is a truth That there is pride in apparell is as true That these fantastique imitatours are proud of their clothings is I feare as certaine as either That they offend the Divine Majesty and make themselves liable to his dreadfull threatnings is as Daâ—â—â—â— Calvine Piscâ—tor Perk. of the right knowledge of CURIST â—â—u cified Pag 631. undeniable as the verity of sacred Writ Zeph. 1. 8. To which heavenly truth I will adde a saying of that reverend man of God Mr. Perkins which is this And proud men and women that are puffed by reason of their attire which is the badge of their shame and never cease hunting after strange fashions consider not that Christ was not crucified in gay attire but naked that he might beare the whole shame and curse of the Law for us These and such like whatsoever they say in word if we respect the tenour of their lives are flat enemies of the Crosse of Christ and tread his precious bloud under their feet And conclude with the words of a reverend Prelate Sumptuary B. Lake Serm. on 1 King 8 37. Preached in Westminster before the Kings
after much searching and prying whether they be sound and sufficient you receive not gold carelesly but after tryall whether it is currant coine and of sufficient weight You take not silver hand over head but you first see whether it is payable money you turne and tosse rub and ring each suspected piece least you take brasse for lawfull silver And deale you thus with your faith Do you examine whether you are in the faith Do you try by the touch-stone of the Word whether it is of the right kind not that of Divels not that of temporizers not that of wicked ones but that of the Elect making them endeavour good and shun sinne I would you did 2. Is faith thus excellent Then you who wish well to your selves prise and use all sanctified meanes whereby it 's gotten kept and increased This is a pearle of price the tryall whereof is better then gold 1 Pet. 1. 7. The least degree whereof is better then a world of earthly contentments benefiting the enjoyer when all worldly vanities stand in no stead not forsaking him till he hath received the end of his faith the salvation of his soule 1 Pet. 1. 9. This is a precious jewell in the esteeme of God and godly men in regard of the giver worker object meanes and use 2 Pet. 1. 1. By this we are united unto we receive vitality from and have familiarity with the Lord Iesus Or in a word this is an astringent tye joyning us into this union so neare true and admirable this fellowship so celestiall and inseparable which is with Gods Sonne Iesus Christ CHAP. X. The third Marke and Duty Such have Christs Spirit abiding in them HAve we or desire we fellowship with Christ Iesus We 3. Marke Duty must have the Spirit of God inhabiting within us Rom. 8. 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you now if any man have not the Spirit of Christ he is none of his If we have fellowship with Christ we already have if we desire communion with Christ we must get to have the Spirit of God to dwell in us To like purpose is that 1 Cor. 3. 16. Know you not that you are the Temple of God and that the Holy Ghost dwelleth in you As 1 Cor. 6. 19. And 2 Tim. 1. 14. By the Holy Ghost which dwelleth in you Of such absolute necessity is the having of Christs Spirit Mot. 1. abiding in us That without it no saving faith no sound hope no true love no happy peace no solid joy no new birth no new life no spirituall adoption no reall ingrafting into Christ no union or communion with him these all being graces works and fruits of Gods Spirit Those who have not the Spirit of Christ abiding in them are none of Christs 1. Souldiers therefore the Dragons there being but two sides and therefore shal be overcome Rev. 12. 9. 2. Servants therefore slaves to sinne and Sathan therefore to be paid the wages of eternall death Rom. 6. 23. 3. Subjects therefore rebels and traitours against the king of heaven therefore to be slaine Luc. 19. 27. 4. Sheepe therefore Goates whose end is to be accursed Math. 25. 41. 5. Braunches abiding in him therefore withered castawayes to be burned Ioh 15. 6. 6. Acquaintance friends familiars therefore strangers to heare that dolefull farewell depart I know you not Math. 7. 25. 7. Brethren therefore bastards children of this world and the Devill therefore no inheritours 8. Brides therefore harlots and strumpets therefore divorced and cast out 9. Members of his mysticall body therefore limbes of the Devill to be consumed Therefore if we have not the Spirit of God abiding in us there is no possibility of fellowship with Iesus Christ while so we continue The unspeakable motions and operations of Gods Spirit manifest the truth of this abundantly 1. Whence is our regeneration or new creation From the Spirit Ioh. 3. 5. Borne of the Spirit 2. Whence is our justification From the Spirit 1 Cor. 6. 11. You are justified in the name of the Lord Iesus and by the Spirit of our God 3. Whence is our holinesse and sanctification From the Spirit Acts 15. 8 9. Giving the Holy Ghost purifying c. 4. Whence is our Christian loue whereby we love Christ for his owne sake and Christians for his From the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given us 5. Whence is our obsignation whereby we are ascertained that we are the Sonnes of God From the Spirit Rom. 8. 16. It beares witnesse with our spirits that we are the Sonnes of God 2 Cor. 1. 22. Who hath sealed c. 6. Whence is our direction how to live From the Spirit Rom. 8. 14. Led by the Spirit 7. Whence is our corroboration or spirituall strength From the Spirit Eph. 3. 16. Strongthened with might by his Spirit in the inner man 8. Whence our supplication or ability to pray From the Spirit Rom. 8. 15. Whereby c. 9. Whence our consolation From the Spirit Acts 9. 31. Comfort of the Holy Ghost 10. Whence our incorporation into and inhabitation in Christ From the Spirit Eph. 2. 22. In whom you are builded together for an habitation of God through the Spirit Saint Chrysostome saith well That Spirit doth make holy sanctifie Ergò iste Spiritus consecrat sanctificat benedicit honorificat guberuat protegit consolatur producit ad santam Ecclesiam 1. Expos Symboli Tom. 5 pag. 1147. blesse honour governe protect comfort and doth bring to the holy Church All those therefore who have these speciall and heavenly prerogatives of regeneration justification c. and communion with Christ Iesus they have necessarily the Spirit of God abiding in them 1. Ponder with advisement and deliberation how lamentably dreadfull their condition is who have not the Spirit of God abiding in them for although the conversation of many of them is plausible and to admiration in regard of their upright civill carriage yet wanting the Spirit of God they are none of Christs and therefore have no interest in this communion 2. Commiserate the Maniacque folly and braine-sicke bedlam madnesse of all such scorners which scoffe at this as if there were no cohabitation of Gods Spirit in the hearts of godly men These blinded beetles thinke none see because themselves do not are perswaded none have Gods Spirit because they want it The glorious Sun is in the firmament giving comfortable light to all seeing creatures although born-blind Moles never behold the least glimpse of its shining rayes The blessed Spirit of God is dwelling and abiding in the holy ones of God although such deriding scorners hood-winkt by the Devill with the scales of blockish ignorance and damned infidelity are altogether unexperienced and unacquainted in such Divine and heavenly enjoyments 3. Looke O you sonnes of men whether this Spiritof God
fellowship with the Lord of glory his blessed Sonne and gracious Saints and Servants As also the wretched and miserable condition of all other associations who have indeed a fellowship but most abominable and base with the fruitlesse works of darknesse Ephes 5. 11. As also most dangerous and dreadfull Prov. 13. 20. Acompanion of fooles shal be destroyed Thirdly I hope also that you of the wiser sort of those who as yet are without having any well-wishes unto your selves are perswaded to flee amaine seeking an hasty escape from all those unfruitfull fellowships with the deeds and doers of darknesse as Lot from Sodome so full of villany so neare destruction and to hasten speedily as the creatures into Noahs Arke to be firmely knit and inseparably incorporated into this society abounding with such felicities and contentments 4. And I doubt not but that you which have already admittance into and acquaintance in this goodfellowshippe by the former particulars are animated and encouraged to cleave more closely unto and to proceed more comfortably and couragiously in the same it abounding with such variety of excelling priviledges and transcendent prerogatives maugre Sathans subtill and hellish temptations and the worlds despightfull usage and injurious calumniations Of which hopes if I doe not faile I have that I labour for I having declared these things unto you 1. That you also which as yet are strangers from this heavenly communion may have fellowshippe with us which you need not either dread or shame for truly our fellowshippe is with the Father and his Sonne Iesus Christ 2. And that you which are infranchised into this Society may walke forward comfortably and couragiously through the many crossing oppositions you meet withall in he holy path Or to end with the Apostles words that your joy may be full FINIS An Alphabeticall Table A. ADmiration vaine to be shunned and why 76. Adoption what its excellencie why God adopted us 235. Afflictions should not discontent 42. They are the lot of the righteous 210. They benefit them 211 Why God afflicteth them and how 45. Christ is to be imitated in his sufferings why and how 256. Anabaptists confuted concerning swearing 80. Antinomists taxed and confuted 182 c 192 c. 243. c. Apostasie dangerous 95. Apparell what should content 107 Pride in apparell 260. c. Christians best apparell 44. B BEauty and lovelinesse of Christ and Christians 218 c. Beggers how to be relieved how not why 25 their vilenesse 104. Body is to honor God 73 Christ and Christians one body 207. 276 Brethren all Christians are brethren 3. C CAlling what lawfull 103. Changing of callings through discontent taxed 189. Labour in the same See labour Certaintie of salvation 118 c. Whence 270 c. Charity See relieve Christ is Christians fellow and how 202. Husband 203. Vine 204. Foundation 206. Head 207. A stone and what 206. His power 209. Love and nearenesse to Christians 209 c. Christs poverty what and why he was poore 222. Christians Christs fellowes 202. Spouse 203. Duties therefore 176. And branches 204. Duties therefore 277. Stones built on him 206. Duties therefore 277. And members 207. Duties therefore 277. Resemblances betwixt Christ and Christians and their nearenesse 208 214 c. Church a Vine 205. Its foundations what how many 206. A fold field c 208. Choosers we should be of what and why 177 c. Civill honest men in what they are defective 272 273. Cleane how Saints are cleane how not 240. See pure and perfect Cleaving to God a necessary duty what it is How we cleave to God motives therunto 189 c. Conference see tongue for the Lords Day 167 c. How delightfull Conscience what it is how it is bound to obey the Morall Law 245 c. See Law Conscience testimonie Consolation of Saints see Ioy. Whence 270 Contentation what Why we should be content 98. c. 106. With what 107 c. 118. Continuance crowned 95. Continuance of Saints See certainty Corrections and crosses See afflictions Covenant with God Its foundation frame kinds the same now with that of the iustified Iewes formerly It must be kept How why 178 c. Coveteousnesse its root and fruit 101. Puritanes how covetous how not 69. Riotous spend thrifts are covetous 66. Creation for Gods honour 71. God is derided in the derision of the creatures 80. Man an excellent creature 86. D DEath not to be feared 124. It s meditation ioyfull to the Saints 174. Dependance on Gods providence 65. Motives thereto 69 c. 123. Depopulatours hurtfull 67 98 99. Discontent fruitlesse 106. Disparity betwixt Saints and sinners 67. Drunkennesse a vile sinne 92. Hurtfull to the Commonwealth 67. E ENemies not to be feared 122. Envy a hateful and hurtfull sinne 38. Exercises for the Lords Day See sports Exile should not discontent 109. Not to be feared 124. F FAlling from grace how Saints may fall how they cannot 118 c. Family provided for without covetousnes 68. Lesse regarded by some then beasts 90. Father God is to al especially Saints 41. His fatherly love their filiall duties 41 c. Some fathers preferre their beasts before their children 90. Faith how all is like how not 4. Honoureth God 74. Takes hold of Gods Covenant 182. How it iustifieth how not 233. True faith described its fruits and properties who faulty concerning faith 265 266. Fashion following reproved 101 108 260. Feare honoureth God 74. Cleaves to God 150. It s excellencie 194 c. What to be feared what not 124 230. What feare is bad what good Obiections answered 194. Fellowship Saints have each with other Duties thence 3 c. With the Father 115. Motives meanes and duties 129 c. With Christ 202. It s nearenesse 213 c. Motives to ioyne in it 218. Who have fellowship with Christ 253 254. Obiections against the fellowship of Saints answered 113 c. Fellowship of wicked base 125 135 c To be shunned and why 6 c. 125 c. What wicked mens societie to be shunned 8. Food what should content 105. Spirituall the best 43. Fooles who sc What fooles wicked men are 128. Forgivenesse of our brethren necessary How Magistrates Ministers and private persons may and must forgive 37 c. Who must forgive whom when what how and why 38. Motives to forgive Obiections answered 39 c. Forgivenesse of sinnes a great favour to whom it belongs 234. God onely forgives sinne 37. Foundation of the Church what how many 206. Flesh an evill master disswasives from its service 196. G GAine of Saints is great 199. Garments of Christs righteousnesse the best 44. See apparell God the Saints Father 41. How a Husbandman 204 c. Good must be done aswell as evill avoided 82 91. Goodfellowship what 1 c. Of wicked naught See fellowship Wicked are falsely called goodfellowes 278. Name goodfellow to whom due 278 279. Glory how like 5. Gods glory See honor Glory of Saints