he parts with his treasure the servant of God dies his gaines follow him Rev. 14. 13. His treasure was laid up in heaven departing hence therefore he followes his treasure goes to his gaine Perhaps he forgoes a materiall building and layes downe an earthly tabernacle but he finds a building given of God not made with hands eternall in the heavens 2 Cor. 5. 1. He leaves behind him some worldly substance but gets in heaven a better and enduring substance Heb. 10. 34. Peradventure he may part with some corruptible inheritance to take possession of an inheritance incorruptible reserved in heaven 1 Pet. 1. 4. Where he hath so much that he is ever satisfied and so much to come that he is never glutted where there is infinite abundance of all things and yet infinite more to come 3. Most delightfull David had an honourable service ascending from keeping sheepe to be sonne in law to a King Iacob a gainefull growing from alone man and a staffe into a populous family and certaine droves but neither had much delight in his service But as there is honour and profit in this service so there is plenitude of delight and consolation For 1. Our Master is no churlish Nabal to whom a man could not speake 1 Sam. 25. 17. No unkind Laban but a God most mercifull and pitifull gracious and favourable patient and long suffering He termes his servants friends Isa 41. 8. Yea sonnes Exod. 4. 23. He layes upon us no burdensome yoke but such which is easie and light Math. 11. 28. Not grievous 1 Ioh. 5. 3. But the rejoycing of our hearts Psal 119. 111. I need not go from my Point in hand to fetch this threefold cord which is not easily broken Those who truly serve the Lord have fellowship with the Father then which what more honourable gainfull or delightfull Good servants 1. obey their Masters precepts 2. Spend the chiefe of their time in their Masters businesse 3. Delight to please them 4. Have no intimate society with their Masters professed enemies 5. Cannot endure to see or heare them abused 6. And feare to offend them Be we such good servants 1. Obeying the will and Word of God 2. Spending the day of our time in his service walking Enoch-like with God Gen. 5. 24. 3. Ioy in pleasing our so good and gracious Master 4. Avoiding intimate familiarity with his enemies 5. Not enduring to heare or see him dishonoured 6. And fearing to offend him Thus let us serve him this serving being a duty we owe if we have or meanes to obtaine if we want fellowship with the Father OF THE SOCIETIE OF THE SAINTS the fourth Booke NOW I come to the fourth and last part of the true goodfellowship consisting betwixt the Head and members And with his Sonne Iesus Christ This part of the true goodfellowship is not the least although the last For by fellowship with Christ we have fellowship with the Saints and without Christ Iesus there is no fellowship for man with God I will now forbeare to speake of these three titles his Sonne Iesus Christ It only sufficeth for the present to tell you that Christ is Gods Sonne 1. By Nature According to his Divine nature he and he onely is the Sonne of God being begotten of the same substance of the Father by an everlasting generation Math. 17. 5. 2. By Grace of personall union the manhood of Christ being unseparably united to the person of the Sonne of God Luke 1. 35. The Saints are Gods Sonnes by Adoption Rom. 8. 17. Yea all professours without practice are Gods Sonnes although by profession onely Gen. 6. 1. The creatures may be termed Gods Sonnes commonly Saints are Gods Sonnes specially But Christ is Gods Sonne singularly CHAP. I. The Saints have fellowship with Christ Doct. 4 ALL true believers Saints or faithfull Christians have societie fellowship or communion with Iesus Christ the Sonne of God With his Son Iesus Christ Ioh. 15. 1 2 3 4. I am the true vine ye are the branches 17. 23. 26. 21. I in them c. Eph. 3. 17. That Christ may dwell in your hearts by faith Gal. 2. 20. I live yet not I but Christ lives in me Reason 1 All those who are Christ his fellowes have fellowship with Iesus Christ the Sonne of God But all true believers Saints or faithfull Christians are Christ his fellowes for Christ hath taken them into fellowship of himselfe and his merits Psal 45. 7. Therefore all true believers Saints c. Have fellowship with Iesus Christ the Sonne of God That they are Christ his fellowes I prove thus Those who are fellow-servants of the same Master brethren of the same father fellow-members of the same body c. are fellowes But all true believers Saints or faithfull Christians are 1. Fellow-servants with Christ of the same Master Phil. 2. 7. 2. Fellow-brethren of the same Father Math. 12. 50. Heb. 2. 11. 3. Fellow-members of the same body Eph. 4. 13. 15. 16. 4. Fellow-souldiers against Sathan 2 Tim. 2. 3 4. 5. Fellow-sufferers Rom. 8. 17. 6. Fellow-Conquerours Rom. 8. 17. 7. Fellow-Kings Priests and Prophets Rev. 1. 5. 8. Fellow-heires of the same Kingdome Rom. 8. 17. Fellowes they are not by nature it is of grace not by desert it is of free gift or donation not by excellency or aequality it is onely by estimation 2. Those who are linkt and conglutinated in the firmest connexion of the Matrimoniall knot and conjugall yoke have fellowship each with other But Christ Iesus and all true believers Saints or faithfull Christians are linkt and conglutinated in the firmest connexion of the Matrimoniall knot and conjugall yoke therefore have fellowship each with other The first Proposition is cleare I prove the second or minor thus Those who are bride and bridegroome husband and wife are linkt and conglutinated in the firmest connexion of the Matrimoniall knot and Conjugall yoke But Christ Iesus is the Bridegroome or Husband all true belieuers Saints c. are the bride Therefore Christ and Christians are linkt and conglutinated c. That Christ is the Husband to true believers I thus prove He who doth wooe contract himselfe unto consummate the match made with and performe all duties of a husband to all true believers Saints or faithfull Christians is their husband But Christ Iesus doth all these to all true believers As for example 1. He wooeth beseeching us by his Ministers 2 Cor. 5. 20. 2. He contracts himselfe unto the Church by a firme and free promise of mariage with his Church with the consent of his Father 3. He will consummate the mariage at the end of the world Rev. 19. 7. 4. He promiseth all duties of a husband to all true believers For instance Husbands ought entirely to love their wives Col. 3. 19. Eph. 5. 22. Love them they ought for they are good things Prov. 18. 22. For they are their companions Mal. 2. 14. And their owne flesh Eph. 5. 28. Christ Iesus loved
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
the sphericall Zones Could he not onely wish for with Alexander but also obtaine other worlds as an immeasurable addition to his former inheritance yet is there no more comparison betwixt this onely imagined soveraignty and the reall inheritance of Gods children then there is betwixt corruption and incorruption pollution and perfit purity lasting eternity and a fading moment heavenly treasure and earthly trash 1. Pet. 1. 4. To an inheritance incorruptible undefiled that fadeth not away reserved in the heavens 6. Parents provide marriages for theit children Even so 6. Marriage the Lord of heaven hath provided such an husbād for his children That if all the renowned excellencies of all mankind from Adam to the dreadfull day of judgement and of all angelicall beings which are and have bene were confer'd upon on men His comely feature should be hatefull deformity his amiable beauty loathsome ilfavourdnesse his quick-witted understanding blockish ignorance his angeliall eloquence rude barbarisme and his other perfections meere frailties in respect of those extraordinary transcendencies of Christ Iesus the husband of Gods children Rev. 19. 7 8 9. CHAP. II. Duty 1. Saints must love God IF God he our father we ought to love him Not onely Duty 1. doth Religion command children to love their parents but also nature it selfe requireth this duty some therefore derive Pilius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifying a sonne of a greeke word which signifieth a lover And I verily thinke this being so much talked off and practised in conceipted ostentation few which heare me this day thinke I need tell them they ought to love God nor perswade them to put the same in practise The simplest here present beeing ready to say though they come to the Church for fashion sake as their neighbours doe although they are not very bookish although they give little eare to the Word of God preached yet they know as much as the best preacher can tell them they knowing that they must love God above all and their neighbour as themselves and this they doe or else it is pittie they should live Loath I am to have you spend time to no purpose much lesse at a Sermon for if all words should be gracious much more of a Minister in publique to a congregation as from God And therefore did I not thinke it more then needfull to perswade you to love God Did I not heare painted sepulchers satanicall lyars and other cursed impes of that damned Apostata say theylove God Did I see him lou'd in deed as well as in word in truth as in tongue in practise as in profession I would willingly have spent my paines about some filiall duty lesse thought upon then on this so much talked of yet little practised For if we but inquire at the oracle of this our father we shall find recorded in indelible characters that such who truly love God Hate that which is evill Psal 97. 10. Signes 1. 2. Keepe Gods commandements Exod. 20. 6. Ioh. 15. 10. sc sincerely although imperfectly desiring and endeavouring to performe things commanded Behave themselves conscionably in their calling Ioh. 21. 15. Conforme themselves to God 1. Ioh. 4. 17. being followers of him as deare children Love not the world 1. Ioh. 2. 15. Love truely Gods children 1. Ioh. 4. 20. Often thinke upon God as their chiefest treasure Mat. 6. 21. And love Christs appearing or comming to judgement 2. Tim 4. 8. Iam. 1. 12. And then having surveyed-with a carefull inquisitive view the carriages and conditions of most men I much feare after a diligent scrutiny 1. We having compared such who detest sinne because its a breach of Gods law and therefore eschue and flie from it as from a serpent With those who thirst after impiety as greedily as the chased deare after the water brookes or the gaping earth after the dew of heaven and solace themselues with as great delectation in silthinesse and superfluity of naughtinesse as Leviathan in the restlesse Ocean 2. Such who keepe Gods commandements with sincerity of heart they to the vtmost of their power leaving undone all evill forbidden and doing all good duties commanded not for any sinister aime or by-respect but for the Lords sake because he hath commanded these and forbidden those and being universall in this their obedience neither appliable like the starre Mercury to every adjacent nor the turning weather cocke hurried about with every blast of contrary winde remaining the same in all companies places and at all times like the greene ivi◠keeping the same colour in the sharpest winter that it hath in the pleasant summer With those who no whit regard those sacred lawes written with the finger of the worlds creator and those who unequally and unjustly share their obedience betwixt the Lord and his grand enemie the devill such who have their changeable suites sometimes seeming to observe Gods commandements for sinister respects otherwhiles namely in secret and amidst their villanous complices no whit regarding those divine and more then angelicall direction 3. Compare we those who walke conscionably in their callings being carefull to have the soules of their children and servants deck'd with the invaluable robes of Christs Righteousnesse nourished and strengthened with the food of eternall life With that carelesse company which regard no more so that they be of comely feature neately trimd finely fedde of liberall education and richly provided for and those vilest of men who by their wicked examples staine their purest times with the blackest dye of hellish impieties Sathans cognisance feeding their immortall soules with the damned art of swearing lying cursing and such like venome and poyson of Aspes 4. Those who conforme themselves to the glorious example of our heavenly father doing their vtmost devoir that they may be holy pure perfect and mercifull as their father in heaven is With that degenerating company of men which will doe the lusts of the divell Could we segregate those which are crucified to the world and have it crucified to them and although they love the good creatures and gifts of God yet it is neither preposterously irreligiously nor unequally but in order sc first God then godlinesse then good men enemies then profit then pleasure 6 Those whose hearts are fast glued to the Lord Iehouah and his crownes of immortality as their only treasure 7. Those who love with all entirenesse of affection the sonnes of God And Those who love the appearing of our blessed Saviour having a comfortable assurance of his love and a sincere care to please him in all things From those which love the world servilely sensually preposterously immoderatly disorderly and undiscreetly Those whose chiefest treasure is on earth Those who are inraged with implacable malice against the children of God and their sincerity And from such who love the Lords appearing no more then villanous malefactours the comming of a just and righteous Iudge And it will manifestly appeare I much feare that few onely
mocking of Sir Walâ—er Raleigh in his Epâ—stle God if those doe not mocke him that thinke it inough for God to aske him forgivenesse at leisure with the last drawing of a malitious breath these finde out a new God make one a leaden one like Lewis the 11 c. Afterwards he saith Let us not flatter 1. Booke 2 Chap. 3. Sect. pag. 28. our immortall soules for to neglect God all our lives and know that we neglect him casting our hopes upon the peace we trust to make at parting is no other then a rebellious presumption and a contemptuous laughing to scorne and dâ—â—iding â—f God his lawes and precepts That learned Prelate Bishop 〈◊〉 â—itâ—s Saint Augustine thus speaking If any one being in the last â—â—tremity of his sicknesâ—e is willing to receive pennance and doth receive it and presently is reconciled and departeth hence I confesse unto you we do not denie vnto him that which he asketh but we doâ— not presume that he goeth well from hence I doe not presume I deceive yâ—u not I doe not presume he who putteth off his râ—pentance till the last and is reconciled whether he goeth henâ—e â—â—cure I am not secure pennance I can give him security I cannot give him Doe I say he shall be damned I say not so but doâ— I say also he shall be freed no What dâ—st thou then say unto me I know not I presume not I promise not Wilt thou free thy selfe of the doubt Wilt thou escape that which is uncertain Doe thy pennance while thou art in health The pennance which is asked for by the infirme is infirme The pennance which is asked for onely by him which is a dying I feare least it also die Agreeable whereunto is the saying of Mr. Dike repentance at death is seldome sound and Saint Chrysostome doth rhetâ—rically reprove such protracting procrastinatours But thou saist God hath granted to many space to repent of their sins in old age Art thou sure God will grant the same to thee Thou saist peradventure he wil what saist thou peradventure sometimes and oftentimes bethinke thy selfe that the businesse thou hast in â—and conâ—erâ—es thy soule Therefore suppose the contrary and thinke with thy selfe what if God should not grant me When thou goest to warre thou dost not say I need not make any will peradventure I shall returne againe c. 3. Let them 〈◊〉 themselves asleepe in the pleasant cradâ—e of security promising to themselves those heavenly habitations assâ—oâ—e or bâ—fore the best of the precisâ—r sort For what and if they have their faults so had all the glorified Saints when they breathed in this subâ—â—â—ary world and so they hope the most resined of them have Although thus doing they withâ—ut aâ—y dissembling shew themselves to be a serpentine seede feeding onely upon the drossy dusty part of the fruitfull earth wholly slighting and neglecting the many fragrant flowers pleasant plants and nourishing fruits and spider-like sucking onely poyson from the sweetest flowers in Gods garden Whereas had they but halfe an eye truly open they might as clearely perceive as they see the most glistering starres in a faire night shining in the open firmament That the sinnes of Gods children are not recorded for incouragement to sinne but to terrifie from sinning for let any man behold how they smarted as well as how they sinned Looke upon Noah derided of his wretched sonne cursing his posterity Moses and Aaron denyed entrance into Canaan Sampson slavishly grinding in the mill Davids child dying his sonne climbing into his bed driving him from his regall governement Let him consider the hardnesse of recovering their former peace joy c. How oft they watered their couch with their teares how bitterly they wept how long they lay groaning and crying create in me a new heart c. Psal 51. And I thinke hee will not except he be possest with a more braine-sick phrensie then a madded Bediam willingly wound himselfe because such and such being wounded obtained perfect recovery the wound being so tart and smarting and the cure so difficult but rather conclude If the devill hath foyled such tall Cedars and valiant champions then I so weake so fraile have nâ—ed with all circumspect watchfulnesse to shunne idlenesse Davids wounder take heed of wine overcomming righteous Noah strive against presumption occasioning Peter so oft with such fearefull imprecations to deny his master yet let every one who hath the seed of Gods spirit abiding in him take heed that he doth not sin in the Scripture phrase sc so as to commit sinne wittingly willingly unrepentantly To this end let him advisedly consider 1. That sinne is the onely thing which his heavenly father Dissw 1. hath forbidden him will not Ioseph meddle with his masters wife because she was the onely thing in his masters house he was not to meddle withall and wilt thou shew thy selfe so unthankfull to a father so liberall and bountifull to thee as to commit that one thing he hath forbidden It is most opposite to God his heavenly father God is light It is darknesse in regard of its author fountaine its nature and effects plunging into Gehenna a place of vtter darknesse God is life It is death deserving disabling destroying and causing death It is death in regard of the due desert which is double death Of the effects disabling to do good of the nature and property which is to destroy of the painefulnesse bitternesse noysomenesse and loathsomnesse and of the power none can withstand it God is good sinne is evill for it is 1. The most loathsome and irkesome thing in the world Compare we it with the most offall and refuse things and we shall find it most noysome and excrementitious Is it not resembled to thornes briars pitch then which what more averse to the touch of man To dregs gall wormewood then which nothing more distastfull Is it not tearmed stinke dung carrion then which there cannot be any thing more disliked of the smell Is it not stiled mire dogs vomit menstrous clouts on which particulars the sight doth loath to looke 2. It is the shamefullest thing in the world Not onely are Gods children ashamed of it Rom. 6. 21. but even the grand seigniours in Sathans band It s a rare thing I thinke to finde a quassing drunkard filthy whooremonger hypocriticall glozer grating vsurer or any other of those higher formes in Sathans schoole of such a whoorish forehead as to professe himselfe a trader in such disordered courses Nay will they not disclaime all acquaintance with them will not the cut throate vsurer say he is no vsurer but a charitable benefactour to the needie man the glozing dissembler glory of his uprightnesse or can a man draw from drunkards or strumpets an acknowledgement of their villanies 3. It is of all evils the most depriving of good bringing sterility upon the fruitfullest countries stayâ—ng the most pious actions with a tincture of such a displeasing
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.
lawfull and not gainsaid by higher authority and shall we refuse to obey the Divine and heavenly precept of the Lord whose will the creatures readily fulfill although it thwart and crosse the order of nature fire ceasing to burne lions laying aside their ravening disposition waters becomming unpaflable an asse speaking ravens officiously serving a Prophet and those swift runners in the firmament standing still the one upon Gibeon the other in the valley of Aijalon and shall we disobey an edict so just and profitable of a God so gracious and powerfull 2. Will the adventurous Merchant seeke for pearles the resolute souldier for honourable conquest hardly if ever attained And shall we neglect to seeke the Lord so easily found if rightly sought 3. Are all such lyable to the dreadfull wrath of God who neglect this duty And shall we incurre such fearefull plagues 4. Are the Lords gracious promises so ample and rich His rewards graunted to such as seeke him unspeakable for number and valuation And shall we refuse them No no since the Lord hath commanded us by his authority then which none more Soveraigne to do a thing neither impossible nor difficult the neglect whereof being perillous the performance whereof being very profitable we resolve hereafter through the assistance of his grace although worldly men with desires insatiable as hell seeke for either new-fangled toyes as the fantastique fashion-monger excessive dainties as the gourmandising glutton undeserved renowne as the ambitiously insolent earthly pelfe as the dunghill Mammonist or such like idle and unprofitable if not hurtfull things to seeke the saving knowledge of God of absolute necessity of excellent dignity and unspeakable utility to seeke the love and favour of God being both free and great tender everlasting and unparalel'd by obeying him So will we seeke that we may know him that knowing we may obey him that knowing and obeying we may enjoy him That thus seeking to please to pacifie and possesse we may obtaine and enjoy this fellowship with the Father CHAP. XII The seventh Meanes and Duty is sanctifying the Lords Day HAve we or desire we fellowship with the Father If 7. Meanes Duty we have declare it if we desire it seeke it By keeping Gods Sabbath choosing the thing which pleaseth God taking hold on his Covenant serving the Lord c. That all these are markes and duties of such who have fellowship with the Father and meanes for such to use who desire to get or keepe communion with the Father The Lord himselfe by the mouth of his servant Isaiah doth sufficiently declare 56. 3. In which chapter is contained a pre-occupation or removing of a secret objection or inward temptation made by the pious Proselites and godly Eunuches against themselves the former objecting separation from Gods people the latter their miserable estate the Law cursing the impotent and childlesse To which objection the Lord himselfe makes answer in which he plainely doth prohibite such reasonings and disputings and interdict such imaginations and collections let them not say and promise better and greater prerogatives then those which they wanted So bee that these strangers and Eunuchs were such who had joyned themselves to the Lord ver 3. and declared this conjunction by these practises of piety ver 4. 6. and therefore I may safely and warrantably adde to those former meanes markes and duties these following The keeping therefore of the Lords Sabbath is a signe and meanes of mans communion with God Although then there were many Sabbaths of the Lord called his to shew Justin cals it the day of the sunne because he writes to the Gentiles saith Wallaus Instinus diem solis appellat quia ad Gentiles scribit Wal. cap. 7. p. 147. Qui dies solis a profanis Dominicus a Sanctu dicebatâ—r Beza in 1 Cor 16. 1. Qui oliâ— dies solis nunc dominicuâ— dicitur Jdem Iun. Trem. bib who was the author of them and to what end and use ordained and to distinguish them from Idols Sabbaths or feasts of false gods or divels viz. 1. Eternall celestiall and glorious 2. Temporall and typicall which were shaddowes of the other Which temporall were some of yeares some of weekes and some of dayes yet in regard that onely of daies of the temporall is now remaining I purpose to confine my selfe to that And passing over those ceremoniall and Iewish Sacrifices which are wholly ceased as 2 lambes of a yeare old without blemish 2 tenth deales of fine floure mingled with oyle and one drinke offering thereof Numb 28. 9 â—0 I will onely point at some of these substantiall and morall duties which God once commanded and never since forbad Call the day what you please neither am I scrupulous or contentious about words 1. Either Sunday which is an ordinary Name of the day Dies Luâ—â— Diâ—s Maâ—tâ— name of the day as Munday c. for the rest of the daies Saint Luke calling a certaine hill in Athens Mars hill Acts 17. 19. 2. Or the first day of the weeke as Saint Paul doth 1. Cor. 16. 1. 3. Or the Lords day because the Lord then Cannon 13. Tertul. lib de corona â—ilitis c. 3. Cyprian Epist 36. ad Fidum de infanâ—ib bab p. 231. Priâ—us dominicus Propterea quod Dominus a morte ad vitam redierit dominicus appellatur T. 1. p. 105. 5. in Psal 118. rose as Saint Iohn Rev. 1. 9. The Canons of our Church our pious statutes made concerning this day in the reigne of our gracious Soveraigne King CHARLES This day was called the day of the sunne by the prophane the Lords day of the Saints saith Beza It was in time past called the day of the sun now it 's called the Lords day saith Beza So Tertullian saith Cyprian and others and the ancient Fathers as Chrysostome because the Lord in it returned from death to life it is called the Lords day 4. Or the Sabbath which name is used and is not Iewish 1. The name being morall not ceremoniall 2. It lively expressing the nature of the day 3. The rest being perpetuall therefore the name may although our Lords day hath not that name in the new Testament For 1. our Saviour could not speake of it at all it not being till his Resurrection And the Apostles called it the first day the Lords day for distinction sake the better to be understood not abolishing it therfore I hope I taxing no man for calling it by the name of Sunday none will fault me if I stile it the Lords day I having Statute Canon and divine law to warrant me And be intreated to keepe the day holy by doing such duties which remaine to be performed of us under the Gospell This keeping being a meanes of mans communion with God In that it is an occasion and meanes of hearing Gods Word whereby faith commeth and also of receiving the Sacraments and using of Prayer whereby we draw neere to God I will onely
his Church with such entire and ardent love that he gave himselfe for his Church But because I will not stay upon conjugall duties in briefe I say that no husband ever nay if the excellency of all the most melting affectionatenesse and other chiefe vertues could be drawne out of all mankind that have beene are or shal be and infused into some Angelicall body yet could not this imagined excellent husband love with such a sincere and perpetuall love cleave so closely and compactedly unto give such honor or due benevolence unto consolate with such ravishing comforts graunt more willingly the honest and reasonable requests governe guide and direct more prudently a wife lovely beyond imagination as Christ Iesus doth the Church or true believers Saints or faithfull Christians his Spouse That all true believers are the Spouse of Christ is perspicuously transparent Rev. 19. 7 8. 21. 9. 22. 27. Iohn 3. 29. And in this that they owe the selfesame duties to Christ Iesus which wives do owe to their husbands sc Subjection reverence obedience c. Therefore all true believers have fellowship with Iesus Christ c. All those which are ingrafted and inoculated into Iesus Christ have fellowshippe with Iesus Christ the Sonne of God But all true believers Saints or faithfull Christians are ingrafted or inoculated into Iesus Christ Therefore all true believers c. have fellowship with Iesus Christ the c. The latter Proposition I prove out of Ioh. 15. 1 2. 1. There is a husbandman who is the Father justly called the husbandman for 1. He hath a rightfull interest unto and an absolute Soveraigne authority over his spirituall vine vineyard and branches his is the right not by Law but by nature not from any superiour but from himselfe and he may do with it what he will 2. In regard of affection the affection that he beares to this vine vineyard and branches is transcendent he loves them tenderly and delights in them wonderfully 3. In regard of his actions for 1. He doth plant i. e. joyne the elect taken out of the rotten stocke of old Adam unto Christ and his Church by the spirit Psal 92. 13. Rom. 6. 5. 2. He doth water with the true doctrine of his Word the holy spirit and saving graces Ezek 36. 15. 3. He doth expect as earnestly fruit from his vineyard as the husbandman doth from his Isa 5. 2. 4. He doth prune and purge out blindnesse by the word of Knowledge errour by the Word of Confutation desperation by the word of Consolation c. and he preserves c. and on the contrary he rejects the fruitlesse branches that so they may wither and be burned Iohn 15. 2. 4. 6. 2. There is also a Vine and there are branches abiding in that vine Iohn 15. 4. Christ is a vine giving life of grace to all his members as a vine gives juyce and life to all its branches he ministreth to Christians the sappe of his grace and spirit whereby they live grow and bring forth good workes even as a vine doth minister to the branches moysture sappe and juyce whereby they live flourish and beare fruit In this vine the roote is Christ his God-head the stemme his Manhood the sâ—ppe his graces the branches true beleevers and the grapes good workes Neither is this contradicted where the Church is called a vine Psal 80. 9. 14. Isa 5. 1. 2. 3. A vine it is whose sense is Gods protection whose preachers are its watchmen their doctrines and exhortations as a winepresse to wring out good duties as sweet iuyce and whose grapes are good workes as pleasant fruite Nor where Christ is called a branch as he oftentimes is Ier. 33. 15. Zach. 3. 8. 6. 12. for when Christ is a branch his Church is the vine himselfe the Head or chiefe branch his Saints inferiour twigs his graces sappe blossome bud and grapes When the Church is a vine Christ wholy is the roote and stock true beleevers the branches whose obedience is the fruits or pleasant grapes which way soever they are ingrafted into Christ Therefore have fellowship with Iesus Christ the Sonne of God Those who being knit together by the spirit are laid as living stones upon Christ the foundation or head corner stone to be an habitation of God have fellowship with Iesus Christ the Sonne of God because they are stones of that building whereof he is the foundation But all true beleevers are built together or laid upon Christ Iesus the foundation c. Ephes 2. 20 21 22. 1. Pet. 2. 5. 6 7. Therefore Christ Iesus is 1. That stone in Daniel 2. 43. cut out of the mountaines without hands being not set up by man but sent by God 2. A stone of offence 1. Pet. 2. 8. to unbeleevers and misbeleevers they perishing by refusing to be laid upon this stone 3. A pretious stone 1. Pet. 2. 6. hee being of exceeding great value more worth then millions of worlds 4. A living stone 1. Pet. 2. 4. preserving the faithfull in the life of grace to the life of glory 5. A stone with seaven eyes Zach. 4. 10. in regard Gods providence watcheth graciously over all such who are built upon this stone 6. Yea the foundation of his Church and chosen 1. Cor. 3. 10 11. Other foundation can no man lay then that is layd which is Iesus Christ Ephes 2. 20. Iesus Christ himselfe being the chiefe corner stone 1. Pet. 2. 6. True it is that the decree of Gods election grounded upon his everlasting love is a foundation 2. Tim. 2. 19. because the godly are stayed upon this as a house upon the foundation 2. Christian doctrine is a foundation also Heb. 6. 1. It being a meanes to build men upon Christ the foundation 3. Christian princes and Magistrates are thus stiled Psal 82. 5. because the quiet of the Church doth rest upon them as a house on the foundation 4. The Apostles and Prophets Ephes 2. 20. Not onely Peter those who make Peter the foundation whereon the Church is built 1. Falsifye the Text which is not Vpon thee Peter but Vpon this Rocke 2. Deale reprochfully with Christ lifting Peter into the roome of his Master 3. Injuriously with the Church building it upon so weake a rocke which so often failed but the Apostles and Prophets all of them as well as he are foundations viz. second and subordinate because by their doctrien they lay the elect upon Christ the true foundation which is the true foundation of the Church in regard of his person and office 1. Hee being the corner stone or firme foundation whereon his Church is built 2. He supporting and bearing it Vp as a foundation against the gates of hell that they cannot prevaile against it As Christ is the foundation so Gods faithfull Ministers are the builders 1. Cor. 3. 10. laying the Elect upon Christ as builders doe one stone upon another and all upon the foundation And the Saints are the stones 1. Called lively 1. Pet.
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
Pet. 2. 1. A worke of Sathan Gen. 2. 1. Of the Gentiles Rom. 1. 29. Of darknesse Rom. 13. 13. Of the flesh Gal. 5. 21. Opposite to charity â— Cor. 13. 4. And abdicated by holy men Titus 3. 3. Let him feed and foster this selfe-tormenting envy saith holy Salvian Invidia sola authorem persequitlâ—r Sa v. de Gub. Dei lib 3. pag 7â— doth onely persecute the author viper by selfe-love impatience and selfe-conceitednesse making himselfe a foole Pro. 10. 18. An unprofitable hearer 1 Pet. 2. 1. Rotting his owne bones Prov. 14. â—0 And slaying himselfe Iob. 5. 2. Like the Mountaine Aetna scorching himselfe with his owne â—â—mes What though the wrathfull man flâ—shâ—th himselfe in bloudy and barbarous cruelties acting that which is Sathans proper worke doing contrary to Gods nature he being mild and mercifull precept and practice Quid siulti propriâ—m non posse veâ—â—e nocere â—â—as 49. What and if the furious irefull revenger proceed in his uncharitable and unwarrantable wayes thereby exasperating to more hurt doubling his owne griefe losiâ—g tranquillity and peace of conscience good will with men and favour with God by usurping his regall right and robbing him of his authority Yet let every member of this concrete communion freely fully soundly and sincerely forgive each other Mot. 1 To this end consider The Divine precept of our great God Math. 5. 39. His sacred practise Gracious promise Math. 6. 4. And dreadfull judgements against all such who will not forgive Mat. 7. 1 2. 6. 15. Iam. 2. 13. Secondly our owne pronesse to offend Gal. 5. 17. Our flesh lusting against the Spirit Either against the same person which we should forgive some other and God himselfe But we offending would willingly have forgivenesse Thirdly that the person offending did it either ignorantly unawares by some inducements or through the violence of some prevailing temptation It was not the man therefore but his weakenesse which did offend Lastly consider the commodious advantages we shall reape by forgiving are many and great 1. We shall hereby become like to God Math 5. 44 45. We shall gaine comfort which while the boisterous sâ—rges of angry passions tempestuously trouble our cholericke nature we are senslesse of yet afterwards we shall find to our more then ordinary consolation witnesse 2 Sam. 25. 31. â—3 We may with a hopefull assurance sue unto God for a full remission of all our enormities and with a blessed confidence graspe and hold fast a firme perswasion that our sinnes are done away grounding upon Gods unchangeable promise Mat. 6. 14. By freely forgiving we shall make our foe our friend Rom. 12. 20. heape coales of fire on his head 1. He will repent and embrace us friendly or else if he continue in his malice he shall be fired with his owne conscience and consumed with the wrath of God And hereby we are made fitter for all pious duties 1 Pet. 2. 1. Ob. An. 1 Say not therefore I cannot forgive because the matter is so great Thou hast offended the Lord farre more yet he is willing to forgive thee But he ought not to have dealt thus and thus with me Neither oughtest thou to have wronged God But I meant him no harme Neither did the Lord thinke thee any harme yet hast thou offended him But thou art his superiour God is thine He is thy inferiour Thou art Gods But thou carest not for his favour thou livest not by his friendship The Lord our God needs none of thy helpe thou livest by him not he by thee yet he is willing to remit thee thine offences Be not we rigorous for a hundred pence lest we be bound to pay upon paine of everlasting Math. 18. damnation a thousand talents Let not us provoke the Lord to mete out to us condemnation by our not forgiving Let not us send up Vriahs letter in our prayer forgive not us because we will not forgive But let us freely forgive each other seeing we all have fellowship one with another Now before I enter upon the second braunch of our Society I intend to speake somwhat of the word Father not in the largest extent thereof as how he is Father to all creatures men Angels c. But onely how is the Father of these good-fellowes afterwards I purpose to shew how he and we have fellowship each with other OF THE SOCIETIE OF THE SAINTS the second Booke CHAP. I. GOD is the Saints Father Doct. 2 THE LORD of heaven and earth is not onely Father to men Angels creatures but also of all goodfellowes or the Saints after a speciall manner with the Father Iohn 1. 12. Rom. 8. 14 15. 1 Thes 1. 5. And a cloud of witnesses of Scriptures testifie this truth To the confirmation whereof I will use onely two Reasons it being as apparant and generally assented to as that the Sunne doth shine at noone day Reason 1 He who is Father to the Saints any some or all those wayes whereby one man is father to another he is the father of these goodfellowes But the Lord of heaven and earth is Father to the Saints all some or most of those wayes whereby one man is father to another Therefore the Lord of heaven and earth is the Father of these goodfellowes He who is Father to the Saints in regard of direction paternall procuration instruction imitation image and adoption is Father to the Saints most of those wayes whereby one man is father to another But the Lord of heaven and earth is Father to the Saints in those regards viz. 1. Man is father unto man by direction Gen. 45. 8. Thus God is Father to the Saints directing them by his Word which is a light to their feet and a lanterne to their paths And his Spirit leading them thereby Rom. 8. 14. so that they walk after the Spirit 2. Man by paternall procuration is father to man thus Iob was a father to the poore Iob 29. 16. And so is God a father of our society defending us from cursed calamities plucking us out of the jawes of the Lion and providing for us necessaries at the least so that we have Sufficient for our good if not satiety to give us contentment 3. Man is father to man in regard of instruction or doctrine 1 Cor. 4. 15. Gal. 4. 19. Thus is God much more pouring grace by his Spirit into the heart for Paul may plant Apollo water but God onely gives the increase 4. Man in regard of invention is father unto man who in regard of imitation is his sonne Gen. 4. 20. Iabal the father of such as dwell in tents The Divell thus is the father of all wicked ones Ioh. 8. 44. Thus is Abraham father of all godly persons who walke in the holy steps of Abraham Rom. 4. 12. Thus is God our Father we being followers of him as deare children Math. 4. 45. Eph. 5. 1. 5. Man is father to man in regard of image Gen. 5. 3. Some