creature Instance we in what we can Be it for proportion ilfavoured beyond all imagination be it more pestiferous then the eye-slaying Basilisk and hideous Gorgon Let it have all the concurring ingredients of misery and contempt being the subject of extreame wretchednesse and an object of hatred to men and other creatures Yet man not beloved of God is beyond all comparison more wretched death being a period to its calamities and an entrance to the others unsufferable and never ending torments But let a man be beloved of God although he be table talke for hypocriticall mockers at feasts a by-word to men vilâ—r then the earth the drunkards song and trampled under foot by every stigmaticall varlâ—t yet is he as honourable as an heire of heaven a member of Christ and a child of God Do we then as we do if we are in our right wits desire God to love us and shall not we love him againe Reason therefore thus with thy selfe O man Are there so many profitable advantages accomâ—dating true love to God and shall I neglect them Hath true love to God such beneficiall effects and wilt thou despise them The want thereof such dangerous execrations and wilt thou incurre them Is love to God that great and first commandement and wilt thou transgresse it Dost thou thinke to have the love of God without which thou art most miserable and thou not loving him Is it fit for children not to love their father No no if other men will hate yet I am resolved henceforth to love God Yea and expresse the same by hating what is evill Obedience to Gods commandements A conscionable discharge of the duties of my calling Conformity to God Not loving the world Entirely loving the Saints Often thinking on God as my chiefest treasure And loving the comming of Christ to judgement CHAP. III. Duty 2. Saints must shunne sinne IS God our Father Then ought we to consider advisedly Duty 2. of our noble parentage and with all circumspect consideration take heed we disgrace it not nor distaine our Fathers houshold And imploy our endeavours to the utmost to honour and glorifie our Father and grace his faithfull family by our vertuous conversations It is not seemly for a Kings son to defile himselfe with contaminating dung and such like sordid filth it 's not for them to consort with fellowes of base inordinate and immorigerous ranks How much more unfit is it for Gods sonnes children to a King truly really whose kingdome is of such large extension that heaven hell earth and all places are within his royall government and of such commanding power that all created beings whether ruling Kings or potent Emperours whether Coelestiall Angels or infernall Divels stand his subjects to do him homage and that not for a moment or some small time of continuance but through all eternity to pollute themselves with sinne and impiety more loathsome then any thing whatsoever e. g. Be it that a man from top to toe is soyled with the most noysome excrements that are imaginable to be upon the face of the earth yet with a small quantity of water and a little industry of man it 's easy to have him cleansed Suppose a man to be as it were clad with boyles and botches from the sole of the foot to the crowne of the head yet it is possible that good diet wholsome ayre the helpe of skilfull Phisitians should restore him to perfect sanity But all the water in Abana Parphar Iordan nor the whole Oâ—ean is of force to wash off nor the most excellent diet wholsome ayre drugges and pearles of price hornes of Vâ—icornes stones of Bezar ordered by the exactest skill of men and Angels is availeable to purge away sinne It is onely the bloud of Christ which cleanseth from sin 1 Ioh. 1. 7. What made those forâ—orne Apostate fiends of glorious Angels to become damned Divels detested of God Angels and men Sure I am not their Creation it being excellent but their depravation their sinne Whence is it that the Lord doth hate his owne Ordinances New Moones Sabbaths and prayers Isa 1. 15 What occasioneth the Lord to turne a fruitfull land into barrennesâ—e save the iniquity of those that dwell therein Psal 107. 37. Why did the Lord drowne the whole world with an overflowing deluge overturne those pleasant and fertile cities even as the Garden of God Gen. 13. 10. with fire and brimstone save onely because of their sinnes By which particulars it is most perspicuous that nothing whatsoever so filthily polluteth as sinne and therefore such persons whose father is the great King ought not to pollute themselves therewith What els meane those Scriptures 2 Tim. 2. 19. Let every one who names the name of Christ depart from iniquity 1 Ioh. 3. 8. He who commits sinne is of the Divell Ver. 9. Whosoever is borne of God sinneth not And againe Hee cannot sinne because hee is borne of God 1 Ioh. 2. 1. These things have I written that you sinne not 1. Mistake me not I pray I intend not the least allowance of Donatists Pelagians Catharists and Familists who glory of perfect purity yea to be as pure as Christ in heaven of freedome from all sinne the Scriptures telling me that in many things we offend all Iam. 3. 2. I seeing the Publican whose prayer was accepted saying God be mercifull to me a sinner Luke 18. 13. Saint Paul complaining to be of sinners the chiefe 1 Tim. 1. 15. And our Saviours owne Apostles commanded to pray forgive us our trespasses not for modesty sake as Pellagians affirme but of consciousnesse of humane frâ—ilty as saith Saint Hierome He who commanded to sinne no more Ioh. 5. 14. Commanded also to pray daily for forgivenesse He who said whosoever is borne of God sinneth not 1 Ioh. â— 6. Said also If we say we have no sinne we deceive our selves and the truth iâ— not in us 1 Ioh. 1. 8. We make God a lyar and his word is not in us verse 10. Although we know God heareth not sinners Ioh. 9. 31. Yet we know also that Christ came to call sinners to repentance The same God who directed Balaams tongue to say God hath beheld no iniquity in Iacob nor seene perversenesse in Israel Num. 23. 21. Directed the tongâ—e of Moyses the man of God to say Thou settest our sins before thee our secret sinnes in the light of thy countenance Psal â—0 8. What then is there contradiction in the Scripture No such matter both the one and the other are the undeniable sacred truths of God God seeth no sinne in his people sc with a revenging eye as to condemne his people for their sinnes That mandate sinne no more is a comparative speech whereby the cured is exhorted to strive that his sinnes be not such nor so many as they had beene but that their force might be weakned their number lessened and occasions avoided God heareth not sinners i. such who make a trade of sinning suffering
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
Christians whose dissentions were such that Christianity was publikely derided and so great that they condemned one another of heresie Yet I earnestly desire that those who are strong woulâ— beare with the weake that the weake would not contemne the strong yea that all both strong and weake would live in peace we all having fellowship one with another 1. In things simply good we must have peace 2. In things indifferent we should have peace these being neither good nor bad in their owne nature They differ from necessaries diverse wayes sc 1. The least omission of a necessary good wounds the conscience so not of an indifferent 2. In necessaries we may sinne in the doing not doing and in the manner of doing In indifferents onely in the manner e. g. If without knowledge of its indifferency and use Rom. 14. 14. If without faith Rom. 14. 23. If we uâ—e them in hatred and not in love If we destroy our brother by our meate c. 3 We may yeeld to some things inconvenient for the peace of this society if we follow the advice of the Trent Historian saying It is c. Or of learned lunius in his 〈◊〉 60. 〈…〉 necessary 〈◊〉 to veeld to the im effecti 〈◊〉 of others and for pâ—ty to accommodate to that which in rigour is not due yet in equity convenient Histor Trent p. 62. parallels where comparing Gen. 11. 11 12. In which place there is no Cainan in the Originall although the Sâ—ptuagints have one with Luke 3. 35 36. In which Genealogy there is a Cainan saith he allowes of the answer of Beda who affirming that Cainan is neither in Genesis nor in the Chronicles saith St. Luke tooke it from the Sâ—ptuagints yeelding to the received opinion amongst the people lest by crossing it he should hinder the peace of the Church and hazard Scriptures authority Then he answereth diverse objections sc St. Luke knew it was false A Yet he knew it was such a falshood which did not hinder the truth of a Christian faâ—th although of a particular History St. Luke hereby confirmes a fault A. No he doth not make a private errour publike neither doth he nourish a private errour he onely tolerates a publike errour to prevent a greater evill What evill did he prevent hereby A. Quesâ—ioning the authority of Scriptures troubling the building of the Church in her minority This was worldly wisdome A. This was wisdome of the Spirit Then he concludes that the Seventy did evill in wronging Scripture that the Evangelist did well And addeth a prayer that God would grant unto men of God such modesty in enduring errours in others to their edifying and publike peace so that they be such which may be undergone with peace of conscience And me thinks our Saviour Christs paying of tribute St. Pauls shaving of his head and circumcising of Timothy doe shew that even some inconveniences are to be tolerated for the peace of this Society CHAP. X. Vse 8. Saints must forgive each other Vse 8 LAstly are we all of one so neare Society then ought we Ignosias alijs mulâ—â— nâ—hil tibi Câ—co bul 46. to forgive each other Should the foot kicke the opposite legge that doth not repay like for like If the tongue lippe or finger are bitten by the teeth they seeke no revenge When the feete by their slips throwe the body upon the ground it onely grieves for such failings and all is well pardon many things to others nothing to your selfe saith a heathen 1. I intend no prejudice to the scate of justice as if Magistrates might not punish offendors For they may both punish and forgive They are Gods Ministers and being in his stead they may and must correct offendors The offences which they punish are not against them as private persons but the common-wealth and Therefore they must inflict punishments 2. Neither is it my purpose to hinder the course of justice and law for the remedying of wrongs and redeeming a mans right It being possible for a man to sue his brother at the law and yet forgive There is a forgivenesse of revenge not requiting evill for evill of private punishment of judgement a man judging an injury to be none of satisfaction A man must forgive the revenge and may pardon the offence punishment yet exact satisfaction by suing at the law He having vsed all other lawfull meanes first as helpe of brethren to arbitrate c. Not distrusting God and depending upon the meanes Retaining love to the party Giving no offence to God nor his glorious gospell 1. Cor. 6. 17. Not being contentious in suing for trifles 3. Neither would I perswade men that they can forgive sinnes God onely pardoning sinne Truely he neither deceiving nor being deceived And properly hee taking away with the punishment the guilt 1. Ministers have power to forgive onely ministerially by declaring whose sinnes are forgiven whose not As the priests under the law cleansed the lepers pronouncing the cleane to be cleane not making him to be so so Ministers of the Gospell have received power to remit where God remits but no where else 2. Magistrates have power to forgive not sinne but private injuries as private mens offences in publique by mitigation of punishments 3. Private persons have power to forgive the dammage arising from a sinfull act not the act it selfe being onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against God Psal 51. 3. 4. David stanâ—d onely against God yet this sinfull act brought detriment to Vriahs bed and life pardon they may the guerdon but not the guilt the annoyance but not the offence But my drift shall be to exhort all good fellowes to forgive and pardon the wrong done like Ioseph Gen. 50. 17. 21. The punishment due to that wrong like David 2. Sam. 19. 32. The restitution and satisfaction of the creditor in some cases the debtour Luke 7. 42. To put away all anger for the trespasse like Iepthah and Mephibosheth Forgive therefore 1. But who must forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All of this â—ociety all which looke for remission of sinnes Mar. 11. 25. 26. 2. But whom must we forgive Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one enemies persecutors the obstinate much more thy penitent brother 3. But when Whensoever or as oft as you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray 70 times 7. times a day sc 490. times in one day 4. But 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what must I forgive Any thing i. e. any quarrell or grudge c. any injustice or wrong 1. Cor. 6. 7. Any contumelious vsage Gen. 50. 15. Any losse Gen. 31. 39. Any defrauding Iames 5. 4. 5. But with what mind with what affection Freely of our owne accord fully remitting all sincerely from the heart Mar. 11. 25. What though the malitious man hatch and harbour within his bosome Enviâ— the scumme of imperfections forbidden by God 1.
images represent the shape thus pictures are images of men Some agree with the thing in nature so children are images of fathers having the same specificall essence Some the very individuum So Christ is onely the image of the Father Christ Iesus is onely the perfect and consubstantiall image of God Col. 1. 15. Heb. 1. 3. The godly are the imperfect image of God Eph. 4. 24. Col. 3. 10. We having a resemblance of his nature may be called his image for although this is daily corrupted by sinne yet it is againe renewed by Christ Iesus Col. 3. 10. 6. Man is father to man in regard of adoption Moyses thus the sonne of Pharaohs daughter Mordecas thus a father to Ester Est 2. 7. Thus is the Lord our Father Rom. 8. 14 15 16. 9. 16 Gal. 3. 26. 4. 5. c. Therefore he is a Father to the Saints or these goodfellowes all or most of those wayes whereby man is father unto man He who performeth more freely and willingly then all other all offices and duties of a father to these goodfellowes must needs be their Father But the Lord of heaven and earth performeth more freely and willingly then all other fathers all offices and duties of a father to these goodfellowes Therefore he is their Father The latter proposition I thus prove He who doth beget feed cloth correct provide inheritance and mariage for these goodfellowes more freely c. doth performe all offices and duties of a father c. But the Lord of heaven and earth doth thus viz. passing by temporall respects 1. The Lord doth beget us spiritually by his Word 1 Pet. 1. The Lord Begets 23. Raising us when we were dead in sinnes and trespasses Eph. 2. 1 2. Therefore we are said to have Gods seed abiding in us and to be borne of God 1 Ioh. 3. 9. 2. Parents do not onely beget but provide for the sustentation Feeds of their child begotten Should parents forsake their children begotten and borne birth which is the greatest good they receive in the world would prove a great evill yea such that better were it not to be then being to want meanes whereby this being may be preserved The Lord in this respect is a Father feeding the soule he hath begotten so That were it possible to extract the carefull providence of all the most tender parents under the Fabrick of the heavens and replant it in one man were it possible for this more then ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth aire and water could affoord Could be feed them with the marrow fatnesse and quintessence of the most delicious cates of natures simples or mixtures of skilfull artists could he satisfie their thirst and delight their appetites with the fained Nectars and Ambrosia's of those forged gods yet all this and a thousand times more if so much could be is as nothing in comparison of the Lords fatherly care in providing for his children What are these in regard of his sacred Word that sweet refreshing milke 1 Pet. 2. 1. 2. Free from all mixture of errour heresie or tradition therefore called sincere That substantiall bread of the soule preserving its life health and strength Iob 23. 13. That purest wheate Ier. 23. 28. That strong refreshing meate Heb. 5. 13. Sweeter then honey and the hony combe Psal 19. 10. Those green pastures and waters of comfort Psalme 23. 2. That heavenly refreshing wine Can. 2. 4. Which Pellican calleth hony milke Nectar Ambrosia In Ezek 34. 14. the food of justice and truth alwayes fatting the soules of the faithfull What are these to the grace of Gods Spirit that necessary milke to an heavenly life Isa 55. 1. And that sweet delightfull wine What are these to that celestiall and spirituall bread Christ Iesus which came downe from heaven Iohn 6. 50. That food truly effectuall to the faithfull soule our blessed Saviour who is meate indeed Ioh. 6. 55. That rejoycing wine the bloud of the immaculate Lambe slaine from the beginning Mat. 26. 28. 3. Parents also cloath their naked children and in this respect 3. Cloaths the Lords care farre surpasseth all fathers he clothing us with the robes of Christ his righteousnesse which is such a vesture that who so wanteth is farre more yea without all comparison polluted subject to evill and unlovely then any new borne babe naked and unwasht and in the bloud And of such worth is this garment that were it possible the cunning of all skilfull Artists could concurre to the fashioning of some one garment made of the excellencies of silks precious stones resplendent pearles and costly gold Could they convey the quintessence of all odoriserous perfumes into the same Were it possible tobe clad more excellently then the Lillies of the field farre surpassing Salomon in all his glory Yea imagine a man to be as richly trim'd as that glorious runner in the firmament comming out of his Tabernacle to run his race Psal 19. Or as that transcendent canopy of the heavens deckt with innumerable varieties of resplendent stars Yet all these are as nothing in comparison of the rich robes of Christs righteousnesse wherewith the Lord doth cloath his children Which is a garment whereby the nakednesse of the soule is covered 2. Cor. 5. 2 3. Rev. 3. 18. is comforted and kept warme defended from the fiery darts of sinne and Sathan Ephes 6. 11. deck'd beautified and adorned Isa 61. 10. This garment being pleasant sweete and dainty perfum'd with odoriferous powders of Mirrh Alloes and Cassia Psal 45. 8. pretious and costly ver 9. resembled to the gold of Ophir Curious and costly compared to the needle-worke of a skilfull embroyderer ver 14. This garment ravishing the heart of Christ Iesus Cant. 4. 9. the smell of these ointments farre surpassing the savour of all spices ver 10. and the smell of this garment being like that of Lebanon ver 11. 4. Parents correct their children for their amendment 4. Correct So the Lord chasteneth his Saints Heb. 12. 7. yet in love verse 6. more tenderly then the fathers of our flesh ver 9. and more profitably they many times for their pleasure he to make us partaker of his holinesse ver 10. to prevent sinne 2 Cor. 12. to renne decaying grace Hos 5. 15. to weane from the world and to trie our graces yea and with such fatherly compassion that he is grieved as it were when he smiles Oh Ierusalem c. Oh that there had been such an heart in my people c. 5. Parents provide inheritance for children The Lords 5. Inheritance provident care in t is is imparaleld For were it possible for a father to bequeath to his child Europe Asia Affricke the incognitameta and Antarticks portion Could he leave him the full fruition of all the populous cities fertile countries earthly paradises golden mines yea all the wealth within the circle of
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
and infamous indignities comming from a viperine generation of virulent enemies of Gods people and from the serpentine tongues of all dâ—boist stigmaticall fellowes pursue thee yet be thou therewith content if thâ—â— be an honest hearted Nathaniel and a true Israelite and hast all those rusticall taunts scurrilous girds and hâ—llish obtrectations for pieties sake considering 1. That it hath beene and will be the peculiar portion of Gods Saints to be stung by the serpents seed Thou art made a by word so waâ— Iob 30 9. the drunkards song so was David Psal 69. 12. an object of many forged calumniations so was David our blessed Saviour c. Doe they stile thee heretike so did they Saint Paul Acts 24. 5. 14. Blasphemer so did they Christ Iesus Mat. 9. â— glutton and drunkard so did they our Saviour Matth. 11. 19. Divell so did they the Sonne of God Matth. 10. a deceiver of the people so did they the worlds judge Since therefore the most generous and blessed ones have drunke deeper in this cup of disgrace and infamy for pieties sake bee thou content to pledge them 2. That these carping wranglers geering Ishmaels and tongue-smiters of godlinesse and goodmen are but bruit beasts in Gods estimation in their delights practises and end Wee can contentedly passe by a snarling dogge barking at vs and why then should wee not bee content although these dogs of hell grin and gnash their teeth against us 3. That these shall be soundly scourged for their bold attempts against Gods Kings and Priests the Lords jewels and the apple of his eye Witnesse scoffing Ishmael cursing Shimei rayling Rabshakeh and those mocking children which were rent by beares I doe discard and casheere hence as none of those to whom I speake in this passage such disguised miscreants whose profession and practise agree like harpe and harrow Iudasses amongst Apostles Demasses among Christians of men the vilest from heaven the farthest Ought we to bee content having nothing with poverty captivity c. what cause of contentation therefore have we all Blessed be God the father of mercies We sit quietly under our owne vines We have food convenient a fruitfull The greatest oppâ—eâ—oâ—â—â— and most under â—roden wretches are all subâ—ect to one high power governing all alike with absolute command S. W. R lib. 5. cap. 6. p. 773. land the glorious Gospell of Christ a light to our feete and a lanthorne to our paths We have no leading into captivity We see no Saint murtherers haling and dragging our sincere Nathaniels to fire and faggot why should we not therefore be thankfull and content Have we not overplus yet if wee follow nature or grace as our guide we have that inough which may give us content you therefore whose onerous penury seemes to overcharge you bee you content with your fathers allowance And you great and mighty ones of the earth you came naked as well as others you shall goe empty as well as they you have large endowments the Lord hath allowed you necâ—ssaries and delicacieâ— be you therefore thankfull to this bountifull benefactour be you content with your so large allowance and doe not grinde the faces of the poore nor chop them in peeces as for the pot by excessive rents and exactions be you pleased to let men gather up your fragments and with the sweat of their browes to gleane a living out of the earth In a word let us all whose father is the Lord be content with his allowance OF THE SOCIETIE OF THE SAINTS the third Booke CHAP. I. Answering objections against this communion Object OVr Apostle having perswaded to fellowship of the Saints he now prevents those secret Objections which might bee framed after this or the like manner What cause is there why we or any should strive to agglutinate our selves into your Society Is there any advantage or profit contentment or pleasure in likelyhood to accrue from your consociation Alas by your owne confession you are grievously perplexed troubled on every side cast downe 2. Cor. 4. 8 9. If wee looke upon your doctrine it is counted schismaticall Acts 21. 28. and hereticall Acts 24. 14. If we behold your actions they are deemed rebellious seditious profane Acts 24. 5 6. If we consider your esteeme in the world we shall have small incouragements not onely are you despised and defamed but made a spectacle to men and Angels to the whole world 1. Cor. 4. 13. you are as monsters or men wondred at Zach. 3. 8. you are made as the filth of the world and of-scouring of all things 1. Cor. 4. 13. Happily some few wise mighty and noble may favour you yet not many such will imbrace your doctrine 1. Cor. 1. 26. Happily a few despised ones may ioyne in your society but what are they to others What are such simple ones compared with the learned Scribes What are such beggerly fellowes in regard of the rich ones of the world or your so little handfull to the whole world Your societie alas is a little flocke persecuted people and despised company Answ Let these things be granted yet it is advantageous to communicate with us What though we are troubled yet not distressed perplexed yet not in despaire persecuted yet not forsaken 2. Cor. 4. 8 9. Our doctrine is counted hereticall and apocalypticall frensies yet after that way they call heresie we worship the God of our fathers Our chiefest pillars such as Saint Paul are counted pestilent fellowes moovers of sedition ringleaders of secta ies prophaners of temples Acts 24. 5. 6. fooles 1. Cor 4. 19. although they have had as liberall education at Gamaliels feete as blacke mouth'd Tertullus the filth and of scouring of all things we yeeld all this and more We are poore yet making many rich having nothing we possesse all things 2 Cor. 6. 10. We are as sheepe appointed to the slaughter c. yet for all this our fellowship is desireable for though it is base in the eye of the world it is most honourable Though it seemes ignominious it is most glorious Though it 's poore to mans view yet it is vnspeakably rich Thinke not worse of it for worldlings censure What wise man will reject sweet smels because men sentles regard them not disesteeme of those heavenly lights because blinde men doe not behold their beauty abominate sweet sounding melody because deafe persons receive no contentment by it who of any indifferent ingenuous education will vilifie true nobility because fooles despise it trample under foot pretious pearles because swine so use them or dis-esteeme of the glorious communion of Saints because bedlam beasts hood-wink'd yea starke blinded by the god of this world dead in sinnes and trespasses so basely regard it Our fellowship is not onely with crosses although we endure them with povertie although we feele it with scornes although we suffer them But with rejoycing which is our priviledge with riches which are our right and with honour which alwaies accompanieth us
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
to leave them and love Gods Law with resolution to do it in some measure And this is matter of comfort and encouragement to all engrafted members into Christ Iesus considering that they are sanctified and therefore 1. Cleane in Christ although not in themselves 2. Cleane by imputation although not by action 3. Cleane by way of comparison although not simply 4. Cleane by proportion although not by perfection 5. Cleane in part although not wholly and altogether Whensoever in these bookes I have made mention of the Church Vtc unque in his libris commemora vt Ecclesiam non habentem maculam aut rugam non sic a cipiendum est quasâ— jam sâ—t sed quae praeparatur tit sit quando apparebit etiam gloriosit Nunc enim propter quâ—sdam ignorantiat infirmitates membrorum suorum habet undè quotiâ—â—e toti dicat 〈◊〉 nobâ— debiâ—â— nostra Aug. cap. 18. de Baptismo Tom. 1. pag 46. not having spot or wrinkle it is not so to be taken as if she were so now but that she is prepared to be so when she shall appeare glorious for now by reason of certaine ignorances and infirmities of her members the whole Church hath cause to say every day forgive us our trespasses August Retract Lib. 2. Cap. 18. What comfort is it to consider that they are justified and so are pardoned sanctified and so are purged although there can be no pardoning where there is no purging yet that sinne may be fully pardoned which is not wholly purged 1 Ioh. 1. 9. viz. 1. In time although at once they cannot 2. In part although wholly they cannot 3. By degrees although altogether they cannot 4. In death although in life they cannot 5. In and by Christ although in and by themselves they cannot What consolation is it to such when considering that although being once justified they are not alwayes and altogether justified viz. 1. In their owne apprehension yet they are in Gods estimation and by imputation 2. In their owne sight yet they are in Gods 3. In regard of their owne assurance yet they are in regard of Gods acceptance 4. In regard of the instrumentall and adjuvant causes i. Faith repentance prayer nor yet of the outward meanes Word and Sacraments c. Yet they are in regard of the moving cause Gods grace materiall Christs merits efficient God himselfe and finall Gods glory and their owne salvation 5. In regard of new sinnes requiring new pardon and new repentance and prayer whereof they cannot possibly be altogether wanting yet they are in regard of old sinnes already past and repented for What encouragement is it to such considering that by meanes of this union with Christ Iesus they have the Spirit of sanctification whereby they are reformed and sanctified although not all at once for as seed cast into the ground doth root sprout grow increase and bring forth fruit in time and by degrees and as a tree is not at full growth the same day it is planted and as the issue in the wombe is first conceived then it feeleth afterwards it hath the power of reason though not the use and at length is borne and brought up and as we likewise are not learned at once but first we conceive small matters and then proceed to profounder Even so our regeneration and sanctification is now begun but must still grow in grace go on from grace to grace from vertue to vertue untill we be growne to a perfect man in Christ and that is hereafter in heaven yet by degrees and although but begun here yet perfectly in the life to come Holy men affirme that those who are cleane are to be cleansed * Tom. 9. pag. 444. Mundi mundandi Aug. in Ioan. 15. Quis in hâc vitâ— sic mundus ut non sit magis maguque mundandus Motus immundi reprimi possunt per gratiam ejici non possunt nisi in morte Bernardus Serm. 58 pag. 165. Vitia in nobis non mortua sed compressa Idem SubJugari possunt non exterminari Iebusâ—i Idem In munditiâ non potest esse 〈◊〉 Who in this life is so pure that he needs not to be more and more pure Impure motions may be repressed by grace but they cannot be cast out but in death Vices are not dead but suppressed in us These Iebusites may be brought under but not rooted out There can be no end in puritie CHAP. VI. Consolation 4. Saints have Christian liberty HAve we fellowship with Christ Iesus Then we are a people Consol 4. set at liberty or such a company who through grace are made partakers of Christian liberty 1 Pet. 2. 16. As free using your liberty Gal. 5. â— Stand fast in the liberty wherein Christ hath made us free Ver. 13. Ye have been called unto liberty 2 Cor. 3. 17. Where the Spirit of the Lord is there is liberty Liberty I say or freedome 1. Not from the yoke of lawfull authority Civill or Ecclesiasticall this is an Anabaptisticall no Christian liberty The regenerate Christian being bound in conscience to obey all lawfull authority in performing their lawfull precepts or undergoing their inflicted penalties Rom. 13. 5. We must be subject and also for conscience sake 2. Not to sinne or continue in sinne that grace may abound Rom. 6. 1. This is a wicked licentiousnesse no Christian liberty the renewed Christian being bound in conscience to have no fellowship with the unfruitfull workes of darknesse c. Eph. 5. 11. 3. Not from sinne so farre forth as to receive an absolute perfection of inherent grace in this life so as to be free from all sin and to be as perfect as Christ is in heaven as fantasticall familists and fanaticall fantasticks avow against the light of Scripture and their owne conscience for the most sanctified Christian who breathes in this sublunary world is perfect only 1. Comparatively in respect of others viz. Weaklings and wicked ones 2. In regard of himselfe he having received a greater measure of present profiting Phil. 1. 5. Or else in regard of his upright sincerity 2 Reg. 20. 3. He who saith he hath no sinne deceives himselfe and is a lyar saith Saint Iohn 1 Ioh. 1. 8. 10. * Superbiam Valentinianorum imitantur qui se absque peccato existimant perfectos se vocantes semina electionis Irenaeus lib. 7. cap. 1. They imitate the pride of the Valentinians who thinke themselves without sinne calling themselves perfect and the seeds of election saith Irenaeus Likewise both in the worst there is some good and in the best Sic. in pessâ—â—â—â— aliquid boni in optimis â—â—â—â—thil pessimi solus eniâ—â— Deus sine peccato solus homo sine peccato Christus Tertul. Semper debemus not consiteri peccatores nam quisquis se immaculatum sine peccato dicerit aut superbus aut stultus est Cyp. de Elem. pag. 15. much exceeding naught onely God is without sinne and onely the man
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
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