fellowship 219 c. Grace how like 4. Its spreading nature and excellencie 19 c How it may be lost how not 118 c. We must labour to worke it in others and why 19 c. We must grow in grace if we wil be like Christ 262 263. H HAte sinners and how 10. Sinne and why 39 Hearing of Gods Word needfull and excellent 142 c. Obiections against it answered 143 How to heare and faulty hearers 14â— c. How we must heare and why 172. 181. Heaven hoped for in vaine by many 88. Holinesse See sanctification How the Saints are holy Honour due to God How God is honoured Why with soule and body both Why with the soule especially How with the tongue and life 72 c. Motives to honour God 84 c. Honour of the Saints 198. And of their communion See glory Hope of Saints its excellency 236. Hosts are Gods 122. Husbands duty 203. Saints husband transcendent 46 203. Hypocrites how hurtfull 26 55. I IGnorance hurtfull its fruits 97 273. Inheritance of Saints unparalel'd 45. Inhabitation in Christ See Christ Whence it is 270 271. Ingrossers of corne censured 67. Imitation of God wherein 138 c. Of Christ wherein and why 257. Of men wherein 262. Imprecations to be shunned though Saints have imprecated and why 76. Imputation of Christs righteousnesse 235. Ioy of the Saints 129 192 224. Why they reioyce 239. Iustice of God by whom abused Obiections against it answered 77. Iustification handled with its causes and fruits 233 c. Whence it is how it differs from sanctification 237. How once iustified are alwayes 240. K KNowledge saving honoureth God 73. It is needfull to do Gods will 97. and necessary to enioy Gods Spirit 272. L LAbour in lawfull callings commendable 24. When not to be taxed of covetousnesse 68 103. Labour on the Lords Day See workes Lords Day why so called 150. Duties of the Lords Day See Sabbath Law how it is kept by the Saints 187. It binds How Christians are under the Law how not 184 192. How free from the Law 243 c. Liberalitie See mercy It s excellency 224. Liberty of Christians frees not them from Gods service 192. Not from authority gives not liberty to sinne Frees not from sinne 243. Not from the obedience of the Morall Law 243 c. Wherein Christian liberty consists and its excellency 248 c. Life godly honoureth God 83. Love of God to us how great Gods lovelinesse 49 c. We ought to love God Who truly love him 46 c. Their paucity 47 c. Love to God greatly rewarded the first and great commandement and how 49 c. It honoureth God 74. By it we cleave to God 190 The rule of love 194 c. What the Saints do love 239. Motives to love God 49 c. Love all men why and how all Saints and how 9 c. Love of Saints whence M MAn an excellent creature 85. Serves himselfe sinfully served sinfully how Disswasives Meditation for the Lords Day 165. Delightfull meditations 173. See thoughts Mercy of God what 79 60. To whom it belongs no incouragement to sinne 60 79. By whom it is abused 79. Mercifull workes of diverse sorts Their excellency 170 c. Who must give when how much of what how 13 c. N NEw creatures How Saints have all parts new 238 c. O OAths haÌ„dled by creatures 81. Rashnes Disswasives 81. Excuses answered 82. See swearing Obedience to Gods Law part of the Covenant of mans part 182. P PEace of Saints excellent with them necessary 34 c. What we must yeeld to for peace 36. It s excellency 235. Wicked have no peace 226 c Perfection how Saints perfect how not 139 242. Obiections answered 55. Persecutors of good men wofull 126 c. 209 c. Pharisees what who like them in these dayes 56. Piety a cause of persecution 212. Please God what pleaseth God that is to be chosen 177. Poore of two sorts 68. They must depend upon God 68. Be content 109. Poverty not to be feared 123. Christs poverty 222. Prayerlesse persons woefull 140. What prayers are fruitlesse 140. What kind of prayer is prevailing 141. It is a duty for the Lords Day 170. Yea delightfull 172. It is part of the covenant 182. Needfull 272. Whence it is 270. To pray for earthly things lawfull 103. Preachers are builders 207. Their faults may not keepe us from hearing 143 c. Priviledges of the Saints 218 c. Prophanest people usually the greatest persecutours 212 Profession is good though some Professors are bad 29 c. Providence good and lawfull 68 103. See depend on Gods providence Pure how Saints are pure 141 242. Puritanes what meant 29 212 No Pharisees 56. Not covetous 69. Not of wicked life 214. Scarce any of them begge 70. Or come to the gallowes 113. R REading Scripture and good Bookes a Sabbath duty and how to read 169. Recreation for the Lords Day 171. What is unlawfull 160. Redemption for Gods honour 80 86. It s excellency 86. Regeneration whence 270. It s necessity Danger of its want â— 72. Reliefe See mercy Remission of sinnes a great favour to whom it belongs 224. See forgivenesse Repentance late very dangerous 61 c. Reproofs how to be used who faulty Why we should reprove 32 c. Restitution 17 39. Riotous persons usually covetous 66. Revenge a great sinne 39. Reproches for Christ should not discontent 110. Not to be feared 123. Riches uncertainty 105. Vanity 106. Of the Saints 222 c. S SAbbath Day to be kept holy the name is Morall it s many names Motives to keep it holy and what then lawfull and unlawfull 149 c. Sacraments of the Iewes and ours how the same how differ Excellency of ours 181 c. Saints fellowship See fellowship Their excellency 127. Their portion to be afflicted 126 210 Sanctification handled with its fruits how it differs from iustification 237 c. It is necessary 272. Whence it is 270. Sathan not to be feared 124. His obiections against perseverance answered 119. Scripture though alledged by Hereticks decides controversies 2â—6 Seeking of God a needfull duty what it is manner and meanes of seeking and motives to seeke God 146 c. Servants of God who who not Services of God and of others How to serve God and why bad Masters hindering this service of God 191 c. Sicke persons duty 170 Visiting them a Sabbath duty 170. How to visit who faulty in visiting 170. Sincerity needfull 92 272. Its signes 93. 〈…〉 a Sabbath 〈…〉 ing 〈…〉 Sinnes 〈◊〉 be concealed 23. And why 28. Sinne 〈◊〉 shunned 53. Yea secret sinnes 〈◊〉 〈◊〉 57 9â— Least degrees of 〈◊〉 〈◊〉 all sinne and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints and wicked men 57 c. How good men sinne ibid. What they do having sinned 59. How they are free from sinne 124 245. Their sinnes no incouragements to sin 62 c. 〈◊〉 encouragements answered 60 c. Disswasives from sinne 63 136 c. Sinne must be shunned if we imitate Christ 262. How sinne is infinite 78. God no author of sinne 77. It is an evill master by whom it is served disswasives from serving it 198. Sinnes of former times â—s great as now 254 255. Why seeme greater now 255. Sheepe of Christ their duty 276. Sonnes of God who 201. Their duty See Father Society See fellowship Soule is to honour God and first 73. Sparing how commendable 25. Spirit of God dwels in Saints Its fruits in them their miserie who want and scorne this co-habitation 270 271. Who falsly boast of the Spirit Who have who want the Spirit 272 273. Duties of both 274. How the Spirit is grieved how quenched how gotten how kept 275. Sports whether lawfull on the Lords Day Reasons Disswasives 160 c. Strength Spirituall whence 207. Swearing now an honour to God 80 Anabaptists confuted Disswasives from all evill kinds of swearing 80 c. Excuses answered 81 c. Sorrow of Saints 239. Sufferings See afflictions T TOngue is to honour God 74. Many wayes 74 c. Thoughts unlawfull on Gods Day 164. Time-serving hurtfull 93. V VIsiting the sicke a Sabbath duty How who faulty 170 Vsury a filthy sinne 92 100. W VVAnts temporall how supplied to the Saints 123. Will of God must be done 88. It s reward 88. It must be done totally 90 Faithfully 92. Timely 93. Continually 95. Meanes motives let removed 96 c. Mans will contrary to Gods 97. Word of God a Word of faith grace salvation reconciliation life 142. It s excellency 75 172. It is to be talked of 74. Not to be iested with 75. No to defend vice nor disâ—hearten vertue 75. Not to be used in charmes 76. Words not fit for the Lords Day 163. What then commendable 167 c. Workes of God for his glory mans good 165. Workes unlawfull for the Lords Day with disswasives 157. World by whom served disswasives from serving it 197. Wrath a great sinne 39. Wicked men are fooles 128. Their society to be shunned and why 6 c. 135 c. Y YOung people should do Gods will and why 93.
and goodnesse as lovely in one as in another Doubtlesse it is and therefore if I love any one because he is is indued with saving grace because he is the child of God because he is a member of Christ I cannot but love all who are indued with saving grace c. Can there be any thing vpon earth more amiable then those of this assembly 1. If birth may allure who more noble Gods Sons Christs Spouse a heavenly of-spring 2. If vertue who more wise then these who are wise unto salvation who more couragious then these that overcome the world mortifie the flesh and quell the fierie darts of Sathan 3. If alliance who more neerely allyed then children of the same parents 4. If beauty who more amiable Insomuch that although the glorious sunne euer shining with such radiant splendour although the pompe and glory of the whole world could not allure the Sonne of God yet the inward beauty of the Saints Christs Spouse doth strike as it were his heart with a vehement affection passion of love Cant. 4. 9. Thou art faire c. 1. 14. all glorious within Psal 45. 13. Love therefore all those of this fraternity Ob. An. 1 Be it that they are of another nation yet all are one in Christ Be it they are poore ignoble and thou honourable God loves them not the lesse for their basenesse But he hath beene vngratefull to me Thou also hast bene more unthankfull to God and yet thou wouldst have him love thee But he hath many frailties So hast thou and yet thou lovest thy selfe and desirest the love of the Saints These proceed not from the spirit but the flesh Canst thou beare with faults in thy selfe beare with some in thy brother Let not hatred of his sinne hinder thy love to him hate the sinne yet love thy brother God hateth thy sinnes yet loveth thee But he is mine enemy then endeavour to make him thy friend Vice is taken away by vertue hatred by love Love But how Indeed and in truth 1. Ioh. 3. 18. Without dissimulation Rom. 12. 9. So as to lay downe our lives for the brethren 1 Ioh. 3. 16. Thus renowned Hester 4. 16. If I perish c. Thus a Bishop answered a judge commanding him Firmus Pagastensis episcopus Mentiri nesâ—â—â— prodere nolo Aug. de mend pag 19. Au bros de virgin lib. 2. p. 81 82. to disclose his fellow Christians I know not how to lie I will not betray Thus Didymus to save the chastity of Theodora condemned to the stewes changed apparell safely dismissed her died for her and with her And greater cause have we thus to doe then had Pylades for Orestes or those Pythagorean Philosophers Damon and Pythias CHAP. V. Vse 3. Saints must relieve others Vse 3 WEe having fellowship each with other ought to See M. Boulton walking with God pag. 257. c. communicate such gifts and graces God hath given us to the benefiting one of another In a body all members have not the same vigour neither are the same gifts granted to all in the mysticall body Bodily members intrude not into each others office neither in the mysticall body should they thrust themselues into one anothers calling All the members of the body doe whatsoever they doe to the common good or profit So likewise should Christians referre all their actions to the utilitie of the whole body 1. The Church We should therfore relieve one another as members of the same body This duty is so perspicuous that it needs no large discourse to procure credence for not onely diverse undeniable confirmations which might be drawne from Gods sacred truth and many unanswerable reasons declare its necessity but even experience the mistresse of more wisedome then folly teacheth us that stones in a building support each other That branches of a tree doe so draw nourishment from the stocke that each hath sufficient sappe and proportionable to its necessity That members of our bodies are not onely carefull of themselves but of their fellowes Insomuch that the eye is busie to adorne the body yet not it selfe the hands to cover the whole themselves remaining naked That faithfull friends are in prosperitie a pleasure a solace in adversitie and in griefe a comfort yea such who account a mans mishap their misery the pricking of our finger the piercing of their heart And this Doctrine I have now in hand doth tell us that all comforts of this goodfellowship are stones of the same building then which there cannot be a more firme connexion Branches of the same vine then which there cannot be a more inherent inoculation Members of the same body in the which there is a most sweet concordance Are all in an inviolable league of friendship in which fellowship there ought to be no falshood where simpathy of manners should make conjunction of minds and therfore those of this consociation cannot but relieve the distresses each of other Instead therefore of proving the point which is undeniable let me perswade you to practise the duty so tragicall to many men To this end consider that 1. by relieving our fellow-members we become creditours to the worlds Creatour Prov. 19. 17. 2. By succouring Gods Saints we take the way to enrich our selues Prov. 11. 25. 3. And we do a worke acceptable to God Heb. 13. 16. 4. Which shall be rewarded Eccl. 12. 1. Psal 41. 1. Mat. 25. 35. If we come short in this duty God will not heare us Prov. 21. 13. Dives could not get a drop of cold water to coole his tongue 6. The poore Saints haue right to our substance We say not give me my bread but give us our dayly bread And therefore one of the Fathers Famelici panis est quem tu tenes nudi tunica quem in conclavi conservas discalceati calceus qui apud te marcescit indigentis argentum quod possidemus inhumatum Eslote vos divites primi in conferendo qui estu primi in discernendo estote primi in larguate rerum Salv. lib. 5. pag. 153. saith It is the starvelings bread which thou dost keepe back it is the garment of the naked which thou lockest up it is the shooe of the unshod which corrupts by thee it is the mony of the needy which we possesse unburied with us Give therefore 1. But who should give All of this society Be you rich men saith holy Salvian first in giving who are the chiefe in judging be you the chiefe in bountifulnesse of substance which are chiefe in liberalitie of words You who have this worlds good 2 Tim. 6. 17. For you are best able David sent therefore to Nabal for succour Lazarus lay at the rich mans gate 2. You have received most from the boundlesse sea of Gods mercy and therefore by distributing to the poore you must send backe most againe Eccl. 1. 7. Be not you therefore like those rich usurers Neh. 5. Nor those rich oppressours Iam. 2. 6. most cruell
duty By improving thy gifts and graces to the benefiting of others 1. Thou shalt not onely gaine glory to God and that is gaine enough for those who honour God the Lord will honour them 2. Nor onely gaine thy brothers soule out of the jewes of Sathan which is no small advantage 3. But herby thou shalt increase thine owne graces Grace not being like these dunghill vanities below which minish by distribution nor like our candles which keepe the same light though a thousand are lighted by them But like the * 2 Reg. 4. widowes oyle which multiplied by powring out And those talents which doubled by imployment Math. 25. Excellently saith S. Chrysostome For in sensible riches those who pay their money Nam in sensibilibus ij qui denumerant pecuniaÌ„ suam imminuâ—nt substantiam locupletiores fiunt qui recipâ—â—nt hi autem nonsiâ— sed is qui denumerat suas facultates magis auget recipientium divitijs multum addâ—t Chrys Hom. 15. Gen. Porro quanto plus profundimus fluentorum bohum spiri 〈◊〉 tanto nobis fluenta sunt auctiora Non enim in hac causa contingit sicut in pecunijs illic eninâ— quidinumorant vicino imminuunt suam substantiam quanto plus expendit tanto minuâ— possidet pecuniae Hic autem planâ— secâ— agitur Chrys Hom. 8. in Gen. pag. 37. do diminish their substance and they who receive are made richer but these not so but both he who numbreth doth more increase his substance and doth adde much to the riches of the receivers Againe Furthermore how much more we poure out of these flowing spirituall things by so much those spreading in abundance are greater to us For in this cause it doth not happen as in money for there they who tell out to their neighbour diminish their owne substance and by how much the more he spendeth by so much the lesse money he possesseth but here it is done quite otherwise CHAP. VII Vse 5. Saints frailties to be concealed Vse 5 THerfore we ought to conceale the nakednesses frailties infirmities and deformities one of another laboring and endeuouring withall to heale them What man except bedlam mad sottishly foolish and depriued of vnderstanding wit Product 〈…〉 〈…〉 tâ—men ante â—ndore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 po 〈…〉 〈…〉 ato câ—â—men 〈…〉 ato lib. 3. de Moâ—â—b and reason would disclose to his preiudice and disparagement a loathsome sore although cleauing to some baser member except to a faithfull friend for aduice and counsell or to some well skil'd Chyrurgion for health and recouery How much more doggedly franticke are such who sport themselues with the frailties of the Saints and discouer their fallings to the dishonour of their great God Iehouah the scandalizing of his glorious Gospell the wounding of their conscience losse of good name grieuing of their brethren and to the ioy and reioycing of none saue Sathan and his cursed reuellers 1. My meaning is not to make Gods children such offendors as the raging world doth for then woe and alas none so proud covetous hypocriticall deceitfull These judging of Gods children as drunkards do of solid substances deeming them to whirle about deceived by the vertigiousnesse of their owne braine or as dazling eyes pronounce things single to be double So these notorious censurers although they cannot accuse them for any usurous compacts extorting convenants selling of time defrauding bribery uncharitablenesse withholding the least dues from any man c. blush not peremptorily to pronounce Gods children to be of all men most avariticus And why thinke you Is it because they grinde the faces of the poore c. no such matter But because 1. They are so painefull and laborious in their severall 1. Why good men are painefull callings which diligence springs not from the roote of avarice But from a desire 1. To shew themselves obedient to Gods commandement 2. To avoid idlenesse the bane of vertue nurse of vices and Sathans pillow These not immoderately desiring the dunghill vanities of this life their heavenly minds soaring aloft after more durable treasure Nor distrusting Gods providing for them they being well assured that he who is unchangeable and hath promised that such as feare him shall want nothing cannot but provide for them They well knowing that he who feeds ravens and cloathes the grasse will not suffer his owne children to want He having given them his Sonne they are confident that he cannot deny them any thing 2. Or they are covetous because 2. Why they are not wastfull they be so sparing they do not lavish out their allowance in new-fangled attyre or in goodfellow-meetings as they are called whereas this parsimony of theirs proceeds not from any cursed desire of or love unto riches which they know is damn'd idolatry But from 1. A godly respectfulnesse to wife children and such as depend upon them 2. The tendernesse of their conscience not suffering them to adde one mite by wrongfull dealings unto their estate so disabling them from profuse expences 3. A serious consideration of the strict account they are to make and render to their Lord as for other things so for the imployment of their outward substance 3. Or els they are covetous because they 3. Why they are not bountifull to beggers do not give pharisaically to every clamorous beggar and unworthy spend-thrift so much as the impudency of the one demands and the vaine-glorious example of some pharisaicall braggard otherwise perhaps and in secret a divellish incloser damn'd usurer grinder of the faces of the poore seller of time defrauder of others c. doth incite him to And that not because they are as hard as flint as greedy as hell as worldlings are ready to say But either 1. Because they would not incourage them in their villanous courses of idlenesse drunkennesse c. And therefore although by their will none shall go from their doores empty handed without reliefe according to their ability yea although they know Why they relieve beggers many to be unworthy 1. Because they would take away all occasion of scandall from Gods children and their profession 2. Because they cannot but commiserate even unworthy ones and relieve the creatures of God 3. Because they see those wholsome lawes which take order for their provision and punishment to be but sleeping statutes in the execution are not easily drawne to open their hands and purses wide according to their desires These wel knowing it to be fit fewel to fire their soules by swinish drunkennesse 2. Or because they having but little it being the condition of many of Gods people not to flow in wealth and knowing they cannot give away much Vpon mature deliberation they resolve with their pittance of meale and oyle to relieve good Elisha and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts strengthen the hands and refresh the distressed members of Christ in secret
not reproving he addes other mens sinnes unto his owne by assenting A good mans reproofe smites backward and forward he never reprooves another but withall himselfe if faulty 2. Reproove with the spirit of meekenesse Gal. 6. 1. 2. Cor. 2. 4. In the application of a playster to a wounded part what sighes from the heart teares from the eyes trembling in the ioynts sympathy in the members and tendernesse in the hands And shall any in this Society with domineering insolency impetuous rage and implacable malice launch the smarting sores of his enfeebled brother Deale therefore as Physitians with patients who wrap their bitter pills in sweet sugar Or mothers who cover bitter wormeseed under pleasant raysings Pricke not therefore the heart which asks a playster 3. Salve his sicke soule with Christian counsell and godly reprehension with as much secrecy as thou canst possibly tell it betwixt thee and him naturally man abhorres disgraces and therefore easier allured by secret advertisements then open disgraces 4. And let it be apparent to his understanding that God is the reprover man only an instrument Let therefore Laodicean Gospellers suffer our glorious God and his divine truth to be blasphemed so sitting themselves to be spued out of Gods mouth Revel 3. 16. Because they neither leave Religion nor defend it Let them say they love God well but they love not to be brawlers and yet they will be moved for their owne causes Let them argue after this or the like manner If I reprove a friend I offer him great discurtesie If a stranger I shall be too insolent If an Atheist I lose mine endeavour If an enemy I incurre inevitable danger Therefore I see not why I should reprove any For these reasons want validity They should consider against the danger of an enemie that it is a greater danger to fall into the hands of the Lord by dishonouring him That it is not vaine to reprove an Atheist Gods word will have its savour it will not be in vaine we should do our dutie and leave the successe to God Neither is it a matter of insolency to reprove a stranger being subject to Gods Law as well as we If a stranger wrong us in our good name if he cut a purse ro boâ—r neighbour we think it no insolency to reprove him And to pleasure a friend by silence is most abominable He is a friend Be it so and is not God a dearer friend Must we not preferre him before father mother friend He is a friend And doest thou become his enemy in suffering sinne upon him If this be thy dealing towards thy friends God preserve me from such friends He is thy friend Deale therefore friendly with him It s not a friendly part to suffer a man to runne headlong to destruction but to restraine from ruine I desire such friends who may be as glasses whereby to see my staines What though many do much hurt by unseasonable and unworthy reproofes shall we therfore neglect them Because some come to markets to cut purses lye cousen Shall not therefore honest men frequent such places for their commodities Because some who heare Sermons are naught shall not Gods children therefore desire the sincere miâ—ke of the Word Let these short inducements following perswade you to this Christian duty 1. The expresse câ—mmand of Mot. 1 ouâ— gracious God Lev. â—9 â—7 Gal. 6. 1. 2. The profit accruâ—â—g â—hence It is a meanes to prevent a double sinne Lev. â—9 â— To winne a brother To save soules Iudâ— 2â— And to procure love Prov. 9. 8. Although brutish persons Prov. 12. â— and sâ—â—rners hate reproofe Prov. 9. 1. Yet such who are wise aâ—â— lovâ—rs of knowledge will love you better 3. The huâ—t which followes â—lence in this kind is hidâ—oâ—s and dreadfull man herebâ— â—â—ting his brother Lev. 19 17. thereby murdering 1 Ioh. â— â—5 and haling upon himselfe the others offences in the judgâ—ment not only of Divine but of meere moâ—all men ouâ— whereof saith If you do not admonish your friend of hâ—â— faults you make them your owne and as it argues hatrâ—â— so it cauleth another to sinne Lev. 19. 17. It oftâ—â— slaâ—es two soules Ezek. 3. 17. And causeth to erre Proverb 10. 17. CHAP. IX Vse 7. Saints must he peaceable Vse 7 IMploy our utmost endeavours for the peace of this more then Angelicall societie There is no jarring on the body betwixt fellow-members no disagreement betweene braunches of the same tree There should be none amongst brethren of the same family and souldiers of the same band And sure I am as there is unity in religion Eph. 4. 4 5 6. So there should be sympathy in affection Rom. 12. 10 15. 16. Neither indeed can there be contrary judgements amongst us in 〈◊〉 pâ—tâ—rat Spiritâ—â— Cvp. ad teph de Mattino Aâ—elatense pag. 238. whom there is one spirit saith St. Cyprian Labour we therefore for that perfect peace perfect in regard of its author procâ—rer perswader possessour parts continuance and reach the royall prerogative of this heavenly company promised by the Lord Isa 26. 3. Performed by Christs merits perswaded by his Spirit and preached by his Ministers Whereby we have peace with the blessed Trinity Rom. 5. 1. glorious Angels good men our owne consciences yea with sinne in regard of the strength though not the staine with Sathan in regard of his deadly blowes although not his buffetings with death in regard of the sting though not the strokes with the gâ—â—ue in regard of the chaines though not the chopâ— Strive we therefore mightily for the peace of Sion the com 〈…〉 ion of Saints For thus doing we do no more then what is our duty God commanding us by the mouth of the Pâ—aâ—mist Psal 122. To pray for the peace of Ierusalem By Saint Paul to pray for Kings that under them we may lead a peaâ—eable life 1 Tim. 2. 2. Yea we being urged hereunto by the practise of Gods servants Peace be within thy wals was the Psalmists prayer Psal 122. 7. What though wicked wights by their impieties hinder their owne and others peace there being no peace to the wicked as saith my God Isa 57. 22. For what peace so long as their wickednesse remaines 2 Reg. 9. 22. What though Antichristian papisme un-christian paganisme and false-christian prophanesse will admit of peace with none but such as fit their own humor So that whosoever will have peace with them must looke for such usage as the travellers found at the hands of Scyron and Procrustes famous robbers in Attica who by cutting shorter the taller and stretching out the lesser brought all to an even length with their bed of brasse What though all peace and unity is not good there being great peace betwixt the wicked Exod. 32. 4. Betwixt Herod and Pilate What though there may be discord in Gods Church aswell as betweene the Apostle of the Iewes and Gentiles betweene Paul and Barnabas for small matters aswell as amongst Primitive
145. 16. and the Lyons seeke their meate of God Psal 104. 21. and thou must of necessity confesse That all sustenance is his gift That all are meere gratuities That he doth continually supply the wants of all creatures And that he is a liberall giver feeding millions of millons every day And then rouse up and animate thy drooping and dismayed Spirits as Christ did comfort his distrustfull Disciples Math. 6. 26. c. Doe all the innumbred swarmes and troupes of birds beasts and fishes depend upon my Father Doth he afford them such sufficient supplyes and contented satisfactions that although they have nothing beforehand to glut and satiate the eye they chirp and sing leape and skippe and shall I distrust who am a man a child by adoption God forbid will not the Lord much more provide for me who am better then they Doubtlesse he will Be it therefore that I am poore yet my Father hath more then enough to supply my wants Be it that I see no meanes in humane reason how to live yet will I depend on him who can preserve me with or by small meanes Be it that my charge is great yet will not I distrust I see the little Wren a poore and weake bird having her nest stored with a multitude of little helplesse creatures to skippe as livelily to live as merrily and sing as pleasantly as at other times I have nothing beforehand no more hath she I have a great charge She as great I have small meanes to get She hath lesse It is my gracious Father who provides for her and hers He will also for me and mine To this I may fitly adde the saying of a devout Writer Thy children are thy riches children are not a trouble Filâ—â— tui divitiae tue sunt silij non labor sed requies parentunt sunt levamen laborum ac omna fortunae so latium si boni sunt si mali non de numero sed de moribus querela est Qua pascet omnes Qui pisâ—es maru pascit quadrupedes c. Quis vestet qui agros herbis ac floribus vestit atque frondibus silvas Adrian Caâ—th pag. 126 but an ease of parents a solace of calamities and a consolation of every estate if they be good if they be evill the complaint is not of their number but their vices Who shall feed them all He that feedeth the fishes of the sea the foure footed beasts c. Who shall cloath them He who doth cloath the fields with herbs and flowers and the woods with leaves CHAP. V. Duty 4. Saints must honour God FOurthly we are to honour our Heavenly Father Mal. 1. 6. Duty 4. A sonne honoureth his Father If I be a Father where is mine honour Our Father hallowed be thy Name is the continuall cry of Gods children and it 's a necessary inference If we ought to honor our fathers by nature precedency of time age and office much more the Lord our Heavenly Father In prosecuting this filiall duty I intend to have the judgement rightly informed how God must be honoured and to perswade by certaine motives the affections to practice this fourth siliall duty God may be honoured or despised many wayes but these three especially 1. In himselfe or his owne person diverse wayes 1. By obeying him and submitting our selves to him 2. Beleeving in him and trusting to him 3. By calling upon him and praying to him 4. In loving him above all 5. In fearing him above all 6. In confessing of his truth 7. In confessing of our sinnes 2. In his servants either Prophets or people Ministers or members of Christ when they are honoured for his sake or his gifts and graces are honoured in them God is honoured in his Ministers when those branches of honour are given to them which the Word of God requires As 1. Reverence in thought word and gesture 2. Obedience to their Doctrine 3. Imitation of their good example 4. Maintenance 3. In his sacred and holy Ordinances Word Sacraments prayer or other parts of his Service when they are reverently rightly used So men may dishonor God by the same means or after the same manner sc when any of the aforesaid duties are denied or wanting he is dishonoured in regard of himselfe or servants and in regard of his Ordinances when any of them are refused or abused Wee are to honour our Heavenly Father with soule and body both for he created them both Eccl. 12. 1. Remember thy Creatour Ver. 9. Spirit to God who gave it Hee redeemed them both 1 Cor. 6. 20. He sanctifieth them both 1 Thess 5. 23. He preserves them both Psal 97. 10. And he will glorifie both 1 Cor. 15. 49. But first with the soule Psal 103. 1 2. Blesse the Lord O my soule And that 1. Because the Lord requires it most Deut. 6. 4. Ioh. 4. 24. 2. Because it is the seat of sanctification the beginning and efficient cause of every action Math. 12. 35. Prov. 4. 23. 3. Because the Lord observeth tryeth and searcheth it most 1 Ioh. 3. 19 20. 21. 4. Because the Lord regards it most And 5. Because if the soule once truly honour God it will draw the whole body Let hollow-hearted dissemblers and tombe-like Pharisees as Alexander in another case scattred in India at his departure speares shields swords and other warlike furniture fitter for men of gyant-like then ordinary stature that he and his might be thought to be men of extraordinary greatnesse seeme to glorifie God more then other men being in the meane time as full of dregs and filth as a loathsome caske and as empty of worth as a drumme having in it nothing but windy ayre although its sound is great and clamorous Yet let every adopted child of the Lords be exhorted to honour our heavenly Father 1. Inwardly and that first in his understanding 1. By an effectuall spirituall distinct speciall lively experimentall and consequently saving knowledge of God the want thereof causing a denyall of honour to the Lord Exod. 5. 1. I know not God c. Rom. 1. 21. 2. By a true faith unbeliefe hindring from sanctifying the glorious name of God Num. 20. 12. Secondly in his affections 1. By a spirituall child like or siliall feare whose fruit and force is to restraine from vice and constraine to well-doing for desire to glorifie God 2. By a Christian love a fruit and signe of a justified perion causing us to delight in God for his goodnesse sake and in our neighbour for Gods sake 2. With our tongues given us by our sole Creatour for this end Iam. 3. 9. Therewith blesse we God even the Father Phil. 2. 11. that every tong should confesse to the glory of God the Father Psal 51. 15. And my mouth shall shew forth thy praise We are to honour our heavenly Father in word by speaking reverently of all those things whereby God and his holy will is made better knowne unto us e. g.
Lyon Beare Dog and Dragon give him the tormenting taile of a stinging Scorpion the venemous teeth of a gnawing Viper the virulent breath and dreadfull sight of an eye killing Cockatrice farce his bowels with the poyson of Aspes and the venime of Spiders go to an hedge of thornes briars and brambles and a bed of thistles and thence extract the hurtfull properties of these evill plants and adde them to this monster heape on the stinking loathsome and vnprofitable conditions of the most loathsome scumme canker-eaten drosse suffocating smoake sterilous dust and contaminating dirt The wicked man is this compacted monster and therefore an unmeete associate for a Saint for such a one who hath or desireth fellowship with the Father CHAP. VIII The third meanes and duty We must be like God WOuld we communicate in this community we must 3. Meanes Duty endeavour to be like the Lord. Similitude is a fastening linke to conglutinate Societies which all delight in such who are most like themselves hence it is that birds of a fâ—ather flie together like master like man If thou wilt marry marry thy like saith the Poet and that friendship is the pleasantest which likenesse of conditions hath linked together saith the hearâ—en Oratour and Saint Iohn tells us expressely there must be a congruence in this consociety 1 Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with anâ—ther Be we therefore followers of God as deare Children Ephes 5. 1. 1. In holinesse 1. Pet. 1. 15. as he which hath called you is holy so be you holy in all manner of conversation ver 16. Because it is written be you holy as I am holy True it is God only is holy i. e. infinitely pure and righteous yet the Saints are holy also i. e. separate from sinne and corruption unperfectly here most perfectly hereafter in heaven 2. In a godly remuneration rendering love for hatred benedictions for execrations good turnes for bad prayers for persecutions Matth. 5. 44 45. That we may be Children of our father for he makes his sunne c. 3. In a pitifull compassionatenesse easily mooved to grieve at the miseries of others and to succour them Luke 6. 6. Be you therefore mercifull as your heavenly father is mercifull Col. 3. 12. put you on as the c. 4. In perfection Matth. 5. 48. Be you therefore perfect as your father in heaven is perfect not as if we could be without sinne as doting fantasticke Familists averre or keepe the whole law as superstitious Antichristian Papists avowe For Scripture and each man 's enlightened conscience witnesse the contrary But 1. Comparatively in regard of the weake and wicked 2. In regard of parts being sanctified in every part and power of soule and body to every duty concerning them in some measure So that there is an upright judgement in the minde an honest heart a sincere and good conscience 5. In walking in the light 1. Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with another and this we may doe by following Gods Word as our guide in our travaile to eternall blessednesse Let Sathans hellish brood doe the workes of their father the divell walke foot by foot in those cursed paths which Sathan hath traced out unto them viz. in the darke and damned waies of swearing lying cursing c. and so demonstrate to the whole world that themselves have fellowship with the divell Let cavelling carpers deeme these sayings hard and harsh Paradoxes peremptorily concluding it to bee altogether impossible for any man to be holy mercifull perfect c. as the father in heaven is Yet let all such who already have or desire to enjoy fellowship with the Father conforme themselves unto him in the Scripture sense which speakes not of equality but similitude endeavouring to bee holy loving mercifull and perfect as a staggering childe may imitate a mighty man This sanctity perfection and such like excellencies of all the glorified Saints that are or shall be being no more in comparison of this unparalel'd holinesse and perfection of God then the dimme and duskish light of a pinking candle compared with the splendent lustre of the radiant sun enlightned moone and glistering starres CHAP. IX The fourth meanes and duty is prayer to God HAve we or desire we fellowship with the father delight 4. Meanes Duty we then to speake to him in prayer and rejoyce to heare him speake to us in the ministery of the Word What society where intercourse of speech is wanting every colleague in each community will acknowledge society and mutuall exchange of speech to be inseperable and that it is one way to connexe men firmely in a friendly fellowship A word of each 1. Should I say prayerlesse persons are gracelesse I have my warrant Zach. 12. 10. the spirit of grace and prayer being joynt companions 2. Should I terme them godlesse Atheists who can justly contradict me not to pray being one of those markes wherewith men foolish and without God are branded out Psal 14. 4. 3. May I not confidently affirme such to have cast off the feare of the Lord restraining prayers before God Iob 15. 8. 4. May I not pronounce peremptorily prayerlesse persons to be destitute of the spirit of adoption Saint Paul testifying that the Saints have received the spirit of adoption whereby they cry Abba father Rom. 8. 15. And can a prayerlesse person he wanting gods grace his feare the true God and his blessed Spirit have fellowship with the Father Moreover doe many people pray to no purpose asking and not receiving because they aske amisse Iam. 4. 3. their prayers being pinnioned that they cannot mount aloft into the eares of the Lord of Sabbaths 1. By grosse pollutions Isa 1. 15. I will not heare because your hands are full of bloud 2. By disobedience to the voice of God in the ministery of his Word Zach 7. 13. therefore as he cryed and they would not heare so they cryed and I would not heare saith the Lord of hoasts 3. By impenitency Iob. 9. 31. God heareth not sinners 4. By regarding iniquity in their hearts Psal 66. 18. 5. By 〈◊〉 Prov. 23. 13. He that stops his eares at the crie of the poore shall crie himselfe and not be heard 6. By crueltie Micah 3. 4. Then shall crie c. 7. By painted hypocrisie Math. 6. 5. 8. By faithlesse infidelity Iam. 1. 6. 7. 9. By pharisaicall selfe-conceitednesse Luke 18. 11. 14. 10. By blind ignorance Mat. 20. 22. You aske you c. 11. By malicious envy Math. 6. 15. If you forgive not 12. By praying for those things which are impious unjust hurtfull impossible needlesse or otherwise not to be prayed for It stands us in hand therefore if we either have or desire to have fellowship with the Father not onely to pray but so to pray as we are directed in the Word of truth viz.
taking occasions offered extravagantly to wander into olden times gladding themselues with their large discourses of their many madde and merry meetings their frolique frisques and gambols their infamous exploits and deeds of darknesse or idly to range about from royall diademe to the penylesse cottage from field to towne from towne to houses from houses to particular things and persons yea to their owne homes and houses taking thence many large and deepe discourses of the number and severall conditions of their sheepe horses c. the unrulinesse of this the faire conditions of that the great penyworth they had in the one the worth of the other And anon ramble in their serious communication into their fields fallow and severall discoursing of their longitude and latitude of their lands the quantity and quality of their seed their great and many businesses they have finished or intended and presently flie backe into the streets and for want of other matter to fill up the pretty lispings and stâ—mmerings the falls and stumblings the unmannerly roguing or whoring this man that woman the pretty pronunciation of this or that oath of their children shall not be forgotten and then from these merrie Colloquies rake into the dunghill puddles of the true or fained miscarriages of their neighbours good or bad tossing and tumbling these from tongue to tongue as sharpe as speares renting and tearing the good names of men better then themselves fathering upon them that themselves never dreamed of turning by their cunning art a hearsay may be supposition into a peremptory proposition that it was so and then to mount it upon the wing of flying fame to passe swiftly and securely without stop or controlement and clothing all upright-hearted Nathaniels with the darke and divelish robes of censorious uncharitablenesse Luciferean pride and damned hipocrisie because these truly befit many who are professors and others in their conceipts thus extracting matter of large discourses to please themselves purchase admiration and applause for their great and deepe experience and procure many farewell thanks for their good company Yet I although I formerly have bene and still am too often and futurely may be that way overtaken so as to talke of such fruitlesse and unneedfull matters resolve henceforward to have my communication of such things whereby God may be glorified my selfe and others edified in the holy faith not medling with other mens matters but such as concerne my selfe or those with whom I conferre and principally those which appertaine to our soules good and amongst other things by name of the Word of God in generall and such Scriptures as I have heard read and expounded in particular as wisely peaceably orderly lovingly honestly and humbly as I can I well considering besides the necessity and furtherance of such like conference Mot. 1 1. That these communications are more comfortable then those they yeelding not the least glaunce or glimmering of sound delight or comfort when a man is going to his bed falles into any affliction or temptation or comes to his bed of death But instead thereof many befoolings of himselfe for mispending so many precious houres and golden opportunities about fruitlesse fome and froth these abundantly cheering the heart gladded with the consideration of the many benefits it hath gained and fruits it hath reaped by such like talkings together 2. This conference is more advantageous then that Can you say and speake truly that ever you gained any knowledge of God your selves the Word the way to heaven Can you say that ever you gained any grace goodnesse or any thing save an addition of new sinnes to the catalogue of your old by such like Lords dayes chattings Whereas I dare affirme this kind of Sabbath conference to increase saving knowledge sound comfort true Christian love heavenly-mindednesse and to warme and vivifie the saving graces seated in the heart 3. And more honourable mee thinkes it 's a poore commendation or credit for a man to have a faculty with facility to find out idle discourse to drive away a day each new speaking stammering child which can lispe out but halfe english being able to tattle somewhat or other to that purpose But for a man humbly lovingly and feelingly to conferre of the narrow way which leadeth to life how to walke in it with comfort declining the many by-paths of sinne of the Christian combate the number and nature of enemies their sleights and subtilties how to escape them and to get the victory this is a greater glorie to a Christian man Whereas many men and women spend the Lords day in Affirm 3. Deeds sloathfull lithernes sleeping or doing certaine odd chares which purposely they had appointed for that day yet I determine resolutely to spend all spare time 1. In reading Gods Word and good bookes and that with inward desire and outward endeavour to profit 2. In singing of Psalmes Hymnes and spirituall songs Ephes 5. 19. In which angelicall exercise I will doe what I can to sing 1. With my heart Ephes 5. 19. i. e. with understanding sense and feeling 2. To the Lord Ibid. scil 1. In his glorious powerfull and gracious presence 2. Vpon a holy remembrance of his blessings 3. To his honour and glory 3. With Grace Col. 3. 16. to exercise the graces of the heart as holy joy trust 4. In Gods mercy c. in singing Teaching and admonishing my selfe and others 5. For mine owne and others consolation Ephes 5. 19. making melody c. Iames 5. 13. I well considering this duty to be 1. Gods owne ordinance Ephes 5. 19. 2. Binding all persons Iames 5. 13. is any merry let him sing 3. To be performed publiquely Ephes 5. 19. 4. And privately Psal 101. 1 2. 5. A speciall duty for the Lords day Psal 92. Title 6. And a duty which is 1 Good having in it no evill being Gods ordinance 2 Pleasant in it selfe and to the hearers 3 And comely to the user Psal 147. 3. In praying to God to sanctifie the day and duties thereof to me I being able to do nothing of my selfe 4. In doing such like workes of mercy as these following sc 1. Visiting the sicke and that 1. To benefit mine owne soule and that by 1. Taking notice of mine owne mortality 2. Sathans subtiltie striving to lull men asleepe in security or plunge them into desperation 3. The difficultie if not impossibility of repentance deferred till death and sicknesse 4. The excellencie of saving graces a good conscience c. which will do men good when all worldly contentments forsake them 2. To doe good to the sicke party and that by perswading him to a Christian carriage in sicknesse sc 1. A serious consideration causing sicknesse 2. The profit and advantage of sicknesse trying grace weaning from the world provoking to prayer and taming the flesh 3. If men rightly behave themselves in sicknesse 1. Not neglecting nor depending too much upon the meanes 2. Praying to God 3. Giving good counsell
4. Submitting themselves to Gods will c. 4. And make a good use thereof being made more compassionate to others in misery hating sinne the cause of the scourge And not as the fashion of many is who go to the sicke but 1. To the hurt of themselves being hardened in seeing the foolish virgins or Nabal-like sicknesse or death of wicked men and the violent death and sicknesse of many good men 2. To the hurt of the sicke 1 Viewing the weaknesse of the sicke to sport themselves and discredit their weake neighbour 2. Hardening them what they can in their sinnes by securing them of longer life flatterie c. 2. Relieving the distressed with a thankfull loving pitifull 1 Cor. 16. 1. single cheerefull liberall just and true heart 3. Teaching the ignorant drawing sinners to repentance comforting the distressed admonishing the unruly encouraging the good rebuking the bad reconciling the disagreeing stirring up the slothfull c. Whereas many people deeme such like courses to savour Affirm 4. of melancholike madnesse and too much puritannicall austeritie and thinke themselves undone if they may not have free liberty to glut and satiate themselves with carnall delights and vaine sportings I am surely perswaded 1. That there is no true sound and solid cause of delight Recreat 1. in any vaine sportings or worldly pleasures especially in comparison of these Lords Dayes delightfull duties if they may be poised in an even ballance e. g. Ballance together the least measure of saving graces and a world of voluptuous contentments and gainefull profits and I 'le undertake that the former the meanes of getting and the helpes in keeping it shal be found more honourable profitable and delightfull and so over-weigh by farre the latter Or 2. Cast into one end of the scales the Word of God into the other any worldly contentment what you will and let the Lord himselfe who is fittest and best able to decide the controversie be judge and it wil be found farre to surpasse in worth and valuation all pearles of price and excelling treasures Mat. 13. 44. 2. Surmounting in profit and advantage the most advantagious practices in or about the world making those who read and heare it with open eyes and hearing eares happy Rev. 1. 3. And those who meditate therein day and night like trees planted by the waters side c. Psal 1. 2 3. Thirdly to ravish the heart truly sensible of Divine delights with unsatiable glee and unmatchable gladnes rejoycing that heart as much as if it had found great spoiles Psal 119. 162. Being more luscious then the sweetest hony or the most mellifluous hony combe Psal 19. 9. 2. That there is sound and sufficient cause of joy and delight in all such and other Sabbath Duties Instance in some particulars e. g. 1. In hearing and reading the Word of God if we consider it in its names and effects declaring the nature thereof e. g. 1. It is a transcendent pearle and excelling treasure Math. 13. 44 45. More lovely then gold or much fine gold Psal 119. 127. Better then thousands of gold and silver Verse 72. And therefore cannot but fill and farce the soule with consolation in getting possessing and enjoying the same 2. It is bread water wine milke and meate to feast and fatten the soule begotten by this immortall seed and enlivened with Gods quickening Spirit and therefore must needs make merry the same feeding and fatting it selfe with such heavenly cates 3. It is a light to the feet and a lanterne to the paths Psal 119. 105. Then which what more needfull profitable or pleasing to the Christian travailer to direct him to the haven of endlesse happinesse 4. Is there not extraordinary matter of joyfull delight in reading and hearing read and preached 1. The Word of grace justly so called shewing and working grace in those which rightly heare it 2. That Word which begets and increaseth faith therefore termed truly the Word of faith 3. That Word which declares the way of salvation therefore stiled by the Holy Ghost a Word of salvation 4. That Word which nourisheth and sustaineth a spirituall life and offereth eternall life ergo called a Word of life 5. And the Word of reconciliation as is before shewed 2. In prayer which sacred duty will appeare perspicuously to each enlightned soule to be a true cause of gladnesse when rightly performed it seriously considering 1. How acceptable it is with God he being well pleased with such like sacrifices 1 Tim. 2. 3. 2. Of what excellent dignity put for the whole worship of God Psal 50. 15. 3. How commodious and gainefull 1. Being a Soveraigne salve for every sore 2. Bringing salvation to the pious petitioner Rom. 10. 13. 3. Resisting that implacable enemy Sathan Eph. 6. 18. 4. Prevailing with God extraordinarily beyond imagination 3. If we ponder advisedly that while here we live we are in a strange countrey being pilgrims and strangers having no continuing city seeking one to come scil an heavenly where our Father our Head and Husband our friends and fellowes our crowne and inheritance are It will necessarily follow that as it is a gladding discourse to countrey-men meeting in another nation to talke of their owne country and common-wealth their friends and families and which way to take soone and surely to enjoy their wished company so it must needs be a delightfull colloquie when two or more citizens of heaven meeting in this their pilgrimage conferre cordially of the way to heaven of the pious and sweetned paths directly tending thither Secondly if we seriously consider that a godly and Christian communication is an excellent meanes to increase saving knowledge enkindle godly zeale nourish Christian love cherish and warme all gracious beginnings and edge and keene the longing appetite to hunger insatiably after the best things We cannot but conclude that such like conference on the Lords Day must needs afford superabundant matter of pleasure and delectation 4. To instance in the duty of Divine contemplation which seemes to worldlings full of pensive sadnesse and madding melancholy this I say savouring seemingly so much of uncomfortable sorrow is no wise defective of recreating festivities each particular holy meditation having its severall oblectation For examples sake let it be 1. Vpon the workes and creatures of God how do these make merry the godly soule after a serious musing of them considering that as they were made for the glory of God so for his particular good some to guard some to delight some to feed and refresh and all to serve him after one manner or other 2. Let it be upon the Word of God what it hath beene is and wil be to him the many fruits and benefits he hath reaped from it 3. Let it be upon Gods particular favours and mercies bestowed upon a mans selfe especially his soule and generall benefits and blessings he hath bestowed and promised to bestow upon his Church and chosen 4. Let it be upon the
left undone 2. In respect of his will he having a desire which is accepted 3. In regard of endeavour striving to frame his life according to the Commandements of God 4. Comparatively in respect of others 5. In regard of integrity of heart to one commandement as to another to all and euery one at all times as saith Mr. Bernard Besides although they cannot fulfill any of them yet they are carefull to follow all of them though they cannot keepe them throughly yet they desire and endeauour to keepe them truly Although they cannot attaine to the perfection of obedience yet they strive for some proportion and measure of obedience And so they keepe the law of God First by imputation 2. Cor. 5. 21. Secondly by inchoation Rom. 15. 14. Thirdly by acceptation 2. Cor. 8. 12. God accepting the desire for the deed the will for the worke the purpose for the performance and part for the whole 4. Is it because you can enter covenant elsewhere more for your advancement and preferment If so where and with whom If you thinke with the world you are pitifully deceaved and mistaken It 's but vanity therfore seeming that it is not shewing that it hath not soone passing away It is but vanity therefore light unprofitable deceitfull and transitory If with sinne how are you deluded it oppresseth it damneth If with Sathan do you deale wisely What good can he give you who hath none himselfe What favours will he bestow who seekes your vtter ruine and destruction Relinquish therefore and extirpate such diabolicall charmes enter into covenant you cannot with any more honourable then our God more powerfull to defend you then the Lord of Lords more rich to reward you mercifull to blesse wife to direct you and more just to performe all his promises Those who keepe covenant with our God shall be graciously Protected comfortably directed plentifully rewarded triumphantly crowned and immortally glorified Never did any man gaine by breaking nor loose by keeping covenant with God Oâ—t did the ancient Israelites breake covenant with God but their guerdon was not gratefull Iudg. 2. 20. 2. King 18. 11 12. and no marvaile for not to keepe covenant with God is disobedience to breake it wilfully is rebellion Psal 78. 10. breach of covenant with man is a great offence Rom. 1. 31. therefore with God a grand impiety Abraham left his native countrey and fathers house he went with an intent to sacrifice his sonne upon mount Moriah Moses left the courtly pleasures of Egypt Matthew forsooke the receipt of Custome to follow Christ they refused not Gods designement because of those many perillous obstacles and dangerous difficulties they were to encounter with and they were no loosers It is no losse to leave a fathers house for a kingdome carnall kindred to be father of the faithfull the pleasures of a corrupt idolatrous court to guide Gods people the gathering of tolle or taxe to gather Saints into Gods Kingdome There is nothing better then to be in league with God Had you such a comely proportion starre-like beauty matchlesse validity undaunted valour nimble agility perfect sanity which is not attainable by nature Could you dive into deeper profundities and discourse more profoundly of matters Ethicall Politicall Physicall and Metaphysicall then all Philosophers that ever breathed Had you worldly honours wealth and delight even to content which is not possible yet all those are but as drosse in respect of being in Covenant with God For by vertue hereof 1. The Lord is our God not onely by creation and conservation as he is to all But by election redemption covenant possession affection and adoption 2. And we are his people not onely by vocation and profession but his peculiar people holy nation his people by election conversion perswasion and practice By vertue of which it is that the Lord is our strength shield salvation righteousnesse King Father Redeemer hope helpe fortresse and Deliverer Hence it is that we have interest in earthly favours remission of sinnes imputation of righteousnesse and donation of Gods Spirit Hence it is that we shall have a joyfull resurrection immortall glory and consummation of blisse Hence comes our spirituall power and authority honour and dignity sonne ship and adoption Isa 56. 5. Hence comes our right and title to the use of the creatures happy guard of Angels beatificall blissefull promises and that unparalel'd matchlesse crowne of immortality And to conclude Hence it is that we have fellowship with the Father Ioyne we therefore our selves in covenant with the Lord. 1. Inwardly by faith and perswasion 2. Outwardly by vocation and profession 3. Both wayes joyntly by perswasion profession and practice of piety and true godlinesse that wanting we may obtaine having we may declare that truly our fellowship is with the Father CHAP. XV. The tenth Meanes and Duty is Cleaving to God HAve we fellowship with the Father Cleave we then unto 10. Meanes Duty the Lord The prodigall a servant cleaved to his Master Luke 15. 15. The conjugall knot makes leave father c. and cleave to his wife Math. 19. 5. The friendly society twâ—xt Ionathan and David knits the soule of Ionathan to David 1 Sam. 18. 1. Where there is firme communion there To cleave to the Lord is to be knit to him in heart without purpose of any 〈…〉 ration ever is a cleaving together Those therefore who have fellowship with the Father must cleave to him as a wife unto her husband as a servant unto his Master as a friend unto a friend as a girdle to a mans loines for so saith the Lord Ier. 13. 11 For as a girdle cleaveth unto the loines of a man so have I caused to cleave unto me the whole house of Israel c. Draw wâ— therefore neare to the Lord walke with him continue in the Lord depend upon him sticke fast to him or in a word cleave we to the Lord. 1. Vniversally in all things Deut. 11. 22. 2. Totally in soule and body both Ios 22. 5. 3. Spiritually and sincerely Acts 11. 23. 4. Vnseperably and continually Ios 23. 8. We cleave unto the Lord 1. Inwardly 1. By faith Heb. 11. 6. He that draweth neare to God must c. 2. By feare Deut. 10. 20. Feare the to cleave unto him 3. By love Ios 23. 11 12. Love unites it selfe asmuch as may be to the thing loved it makes a man desire and seeke above all things this fellowship when wanting 1. In those meanes he hath appointed to communicate himselfe unto us 2. Doth communicate it selfe to God in things in which he wil be loved of us And 3. It will make us accomplish the will of God Cleave we therefore thus unto the Lord For why should we not 1. Trust in him who is both true and faithfull mighty and able to helpe 2. Feare him who is both just and terrible also able to destroy both soule and body 3. And love him which is so mercifull gracious