THE SAINT'S SOCIETY.  
Delivered in XIV. Sermons,  
By I. B. Master in Arts and Preacher of GOD'S Word at Broughton in Northampton Shire.  
LONDON, Printed by GEORGE MILLER, dwelling in the Blackfriars. 1636.   

TO THE VIRTUOUS AND NOBLE GENTLEMEN, Mr. EDWARD MOUNTAGVE, Mr. WILLIAM MOUNTAGVE, Mr. CHRISTOPHER MOUNTAGVE, and to the virtuous and noble Gentlewoman, Mrs. MANNERS, Children of the right honourable EDWARD Lord MOUNTAGVE of Boughton, in the County of NORTHHAMPTON. Grace and peace.  
I Formerly considering (worthy and honourable) what a bountiful Patron your honourable father hath been (and still is) to me; not only in giving me freely a presentation to the place where I now am, when I had little or no relation to his Honour; nor yet desiring any such favour from his Lordship: But also by a continual supply of his many bounties and favours to me, and mine; consulted with myself to testify my gratitude to him, as Elisha with his servant to the bountiful Shunamite, 2 King. 4. 13. And finding myself as unable to pleasure him by speaking, etc. As that is needless, he dwelling among his own people, being known and honoured, in Court and Country. Yet considering that something was to be done for him, as Elisha for her, Ver. 14. I resolved to show my thankfulness to him (as Elisha to the Shunamite in a child) in you his children, by forewarning you of, and forearming you against the Sirenian and sinful inchauntments of Satan's instruments, to draw awry your young and flexible years into ways uneven, and unequal. For this cause I gave you in writing, an Epistle persuading you to imitate your virtuous Parents in their many pious and praiseworthy practices: to which I adjoined this Discourse of Spiritual Good-fellowship; not then intending any further publication: Yet now I have presumed to publish the same (being persuaded and encouraged thereunto by many Divines, especially two Bachelors in Divinity; (M. Robert Boulton, and M. Nicolas Estwicke) Lecturers at Kettering, who heard the Sermons preached, and perused my Book. They being known in the Universities where they have been Students and Fellows of Colleges; in the Country where they live, and elsewhere; to be grave, reverend. godly, and judicious Divines) under your patronage, and protection. Persuading myself, that I adventuring to divulge this little Treatise in an age so learned and judicious, shallbe questioned like the Wise man's poor man, What fellow is this, & c? And Christ jesus my Lord and Master is not this, etc. that disgraceful disesteem of good things by mean men, of which jesus the son of Sirach speaketh, Ecclesiasticus 13. 23. saying, When a rich man speaketh, every man holdeth his tongue, and look what he saith, they extol it to the clouds; but if the poor man speak, they say what fellow is this? And jesus the Son of God found verified in himself, of whom they said, Is not this the Carpenter, the son of Mary?— whence hath he such wisdom, & c? Mark 6. 3. Being more now then heretofore. As for mine Epistle which I gave you to be as a glass whereby you may more easily take notice of, and as a book of records to further your remembrances of the many worthy examples of your renowned Parents, although I have kept it (though unwillingly, it being fitted for this Tractate, opening somethings in the same, and persuading by practice and examples, as this by Doctrine and Precept: it having had the approbation of my betters by fare to accompany the same (being accommodated thereunto) aswell in public as in private) from public view. Yet my hope and earnest desire is, that you (right noble and virtuous) will profitably peruse both that and this to practise both, assuring you, that by walking in those ways traced out by your religious Parents, and described in this Discourse, you shallbe sure to please God, glad the good, put to silence the contrary minded, declare your reverend esteem of your godly Parents, in not degenerating from their Christian courses, and manifest yourselves to be true and living members of this incomparable good-fellowship with all true believers, the Father, and his Son jesus Christ. Thus desiring you, and all good Christian Readers to give God the glory, and me your prayers. I leave them, and you, to read for your direction this following Discourse in few hours, which I have painfully collected for the good of God's Church, not without great labour, and much time; beseeching the Lord jehovah, blessed for ever, to grace my honourable Lord, his virtuous Lady, and all his noble Children with all spiritual blessings, until he bring them to glory, the perfection of grace.  
Servant to you all for the salvation of your souls, JOSEPH BENTHAM.   

To the Reader.  
Christian Reader,  
IT is the glory of true virtue to appear as she is, and to be seen in her own proper colours: wherein she hath a glorious triumph over vice, which, though audacious and impudent, yet is she ashamed of her own face, and seeks to cover it with the veil of virtue. Instance Idolatry, which puts on the mask of Piety, Superstition of Religion, Hypocrisy of Sincerity, Covetousness of Thriftiness, Prodigality of Liberality, Lewd fellowship of Good-fellowship. Hereupon the lewdest companions that can be, such as fear nor God nor man, such as take liberty to all looseness and licentiousness, committing all manner of sin with greediness, Carders, Dicers, Swearers, Swaggerers, Gluttons, Drunkards, and others like them, very beasts in humane shapes, Swine, Dogs, Toads, Asps, yea Devils incarnate, take upon them the name of Good-fellows, and entitle their abominable and execrable communion Good-fellowship. Herein they have prevailed as fare as Papists in their undue and unjust usurpation of the title Catholic: entituling their Apostatical and Antichristian Church the Catholic Church: and to make their blindness (or rather madness) the more manifest to the whole world, they join these two contradictory titles together, Romish-Catholick●. Yet herein they have so fare prevailed, as not only themselves assume, but others also give them that title Catholic. But how? Surely in way of scorn and derision: as the Holy Ghost giveth the style of Gods to Idols. As Papists, so other lewd companions have so fare prevailed by usurping to themselves this style Good-fellows, and to their society this title Good fellowship, as others also that are not of that fraternity give them and their devilish society this style and title. Wherefore to pull away these stolen feathers from that black crow, that foul crew, this Treatise is penned: wherein is declared, who are the only true Good-fellows, and what is the only true Good-fellowship, namely the Saints and their Society. In handling which point thou hast (good Reader) set before thee as the particulars whereof that Good-fellowship consisteth, so the sweetness and amiableness, the dignity, and excellency thereof, and many other allurements to draw thee thereto; together with directions how to obtain a freedom in that fellowship, and how to carry thyself worthy thereof, answerable thereto. Be more diligent inviewing and well observing the matter of this Treatise, then in enquiring after the Author thereof Expede Herculem. By this small parcel of his pains, thou mayst judge what the man is. Yea by a studious reading of this Book thou mayst know thyself, and understand of what company thou art. Thou mayst hereby judge of companies, and know which is the best. In this Treatise thou shalt find that the true Good-fellows here described have a sweet communion one with another, yea and with the Father, and his Son. What high prerogatives and excellent privileges these be, what cordials are thence ministered to poor distressed souls, what thereupon to be avoided, what to be endeavoured after, are distinctly and succinctly set out in this Discourse. Such apt and just consequences are diducted from the principal Points, as most, if not all the heads of our Christian Religion are explained. Brevity and Perspicuity are here joined together. Read, and mark, and thou shalt find such variety of matter as will minister delight with profit. Thus much I thought good to give thee notice of, not simply to commend the work, but rather to incite thee to seek after the treasure which is hid therein, that so thou mayst show thyself like the wise Merchant, who having heard of a Pearl of great price, and of a rich treasure, could not be quiet till he had got them, as the Lord noteth among his Parables. Farewell in the Lord.  
Thine in the Lord, G. M.   

The Contents.  


Showing the occasion and drift of this Discourse, pag. 1. 2. All Saints have fellowship together. Ten Reasons proving the Point: The Saints have like grace and glory, and how: Six Objections (against this fellowship) propounded and answered. pag. 3. etc.  
Saints must not communicate with the wicked: Reasons why not: Dissuasions from their communion: how we may, how we may not communicate with the wicked: and with whomwe may not. pag 6. etc.  
Saints must love each other entirely, and why: how we may, and why we must love all men, even the wicked, and how we may not: we must especially love good men: five motives persuading: five objections answered, and how to love the Saints. pag. 9 etc.  
Saints must communicate gifts and graces each to other: 4. reasons why: and 6. motives persuading to relieve: 2. reasons why rich men should give, 6. Let's removed: the poor must give, their objections answered: how much we must give, 3. reasons why we must give much: when we must give, 5. reasons why it is not good putting off till death: of what a man must give: after what manner, and to what end. p. 12. etc.  
Grace must be communicated, it is the best work of mercy, though slighted by some, derided by others. 6. motives to communicate grace from Saints examples: God's glory: the nature of grace: the practice of the wicked: our brother's gain, and our own. pag. 18. etc.  
Saint's frrailties are to be concealed: not that they are such offenders as the world deems them: sc. they are not covetous because they are painful, why they are painful; neither because they are not wasteful, why they are frugal; neither because they are not always open handed to clamorous beggars, why they relieve beggars: Dissemblers not here justified, but condemned, slandering the Saint. 2. motives persuading to conceal the frailties of the Saints: what Puritans are naught, who are here pleaded for: 5. answers to the world's objection, some Professors are naught, therefore all are naught. pag. 23. etc.  
Saints must reprove, and be reproved: how we must reprove, a man faulty may reprove: 4. cavils against reproving, confuted. 3. motives persuading to reprove. pag. 32. etc.  
Saints must be peaceable: what peace such have: others discord should not dissever Saints, what we must yield to for this peace. pag. 34. etc.  
Saints must forgive: yet Magistrates may punish: Men may sue at law, and how: How men may forgive, who must forgive, whom, when, what, and how: the envious, wrathful, and revenger no rule for us: 7. motives persuading to forgive: and objections answered. pag. 37. etc.    

II. Book.  

GOD is the Saints Father: he is their Father, all, or most of those ways whereby man is father to man: He begets, feeds, clothes, corrects, provides inheritance for, and marrieth them. pag. 41. etc.  
Saints must love God: Few love God truly, and who they be. 4. motives persuading to love God. pag. 46. etc.  
Saints must shun sin: They are not without sin, contrary-minded confuted: self conceited Pharisees censured, who are such: a sixefold difference betwixt the sins of good and bad men: a threefold encouragement of sinners to sin, answered. sc. God's mercifulness. 2. Hope of late repentance. 3. Saints sinning. Motives dissuading from sin. pag. 53. etc.  
Saints must depend upon God's providence: Covetousness censured, who are covetous: Depopulatours censured, pious poor encouraged to depend on God; means must be used, and may without covetousness: Puritans, how covetous, how not. 4. motives to depend upon God. pag. 65. etc.  
Saints must honour God, how God is honoured with soul and body, and why: why with the tongue, and how. sc. by talking reverently of the Word. 4. abuses, dissuasives from each. 2. By talking reverently of God's titles. 3. Abuses, dissuasives from each. 3. By speaking reverently of divine Attributes, how God is just, how merciful, who dishonour him in both. 4. By speaking reverently of God's works, how of creation, and redemption. 5. By a right use of anoath. 2. Reasons against Anabaptists. 4. kinds of wicked swearing. 4. dissuasives from superstitious oaths. 6. from causeless, and 4. objections answered: How to honour God in our lives. 6. Motives to honour God. pag. 72. etc.  
Saints must do God's will: Selfe-deceivers: Gods will must be done wholly, faithfully, timely, and continually: Motives to do Gods will, and directions how. pag. 88 etc.  
Saints must be content with God's allowance: depopulation, usury, covetousness, and pride from discontent, censured. 3. reasons why we should be content: Honest labour not forbidden: Nor prayer for temporal things, why, and how pray for them: Nor providence: Nor begging allowed: 8. motives to contentment: what food should content, what raiment, calling; a poor estate, and why: with afflictions, and why. pag. 98. etc.    

III. Book.  

OBjections against the fellowship of Saints answered. pag. 113. etc.  
Saints have fellowship with the Father, the Point proved, and confirmed by four reasons. pag. 115. etc.  
Comforting the Saints against Bellarmine's uncomfortable doctrine of falling from grace, and the Devils temptations to this purpose: against enemies, poverty, infamy, exile, death, sin, and other terrors. pag. 118. etc.  
Reprehending wicked men: their danger presuming to harm the Saints: their folly in not laying hold of this society. pag. 12●. etc.  
Persuading by a threefold motive to this communion. p. 129. etc.  
They who have or desire this fellowship, must shun sin, because it is darkness, death, it anger's God, crucifies Christ, grieves the Holy Ghost, makes men monsters, it's the proper object of hatred, it's against God, and from the Devil. pag. 130. etc.  
They who have or desire to have fellowship with God, must avoid the society of sinners. 4. dissuasives, whose children, what beasts, and filthy persons they be. They are dirt, chaff, dust, smoke, and scum. pag. 13●. etc.  
They must labour to be like God, wherein, and why. p. 138. etc.  
They must pray to God: prayerless persons woeful: what faults hinder prayer: How to pray aright. pag. 140. etc.  
They must hear God's Word: Lets removed: Motives to hear: Directions how to hear to obtain fellowship with God. pag. 142. etc.  
They must seek the Lord: what it is to seek; how; by what means, and why we should seek the Lord. pag. 146. etc.  
They must sanctify the Lords Day: the name of the Day: the judgement of divers Divines of the Sabbath: whether works then lawful, what works meant, dissuasives: whether sports lawful, reasons, dissuasives, objections answered: whether worldly words, 4. reasons: whether worldly thoughts, 3. reasons. Meditation of God's Works, Word, and why: conference for the Lords Day: works for the Lords Day: sc. reading, singing, and how; prayer, deeds of mercy, their kinds, and manner of doing them: Recreation for the Lords Day; four motives to practice. pag. 149. etc.  
They must choose the thing which pleaseth God: divers choosers, which are the best. pag. 177. etc.  
They must take hold of God's Covenant: the foundation, and frame of this Covenant: how the same to the justified jews formerly, as to the justified Christians now, and how not: we must enter into, and keep this Covenant outwardly, and how, inwardly, and how: how the Law binds, how not against Antinomists. 6. motives to keep covenant with God. p. 178. etc.  
They must cleave to the Lord, what it is to cleave to God, manner, means, and motives. pag. 189. etc.  
They must serve God: what it is to serve God: How we are free from the Law, how not, against Antinomists, and others: we must serve God with fear, objections answered: dissuasives from serving four evil masters: the excellency and manner of God's service. pag. 191. etc.    

FOUR Book.  

ALL Saints have fellowship with Christ, because they are his fellows, spouse, branches, building, members, and linked to him in the nearest ties. pag. 202. etc.  
Reprehending those who harm them. pag. 209. etc.  
Dissuading from hurting the Saints; why the world is enraged against them: who are their greatest enemies, how holily they live, how near and dear they are to Christ. pag. 211. etc.  
Persuading all to join in fellowship with Christ: This is the sweetest, most honourable, the firmest, richest, the most joyful and peaceful society. pag. 217. etc.  
Comforting those who have fellowship with Christ, from Christ's names, against fear: Christ loves such with all loves: such are justified, what justification is, its causes. How faith justifieth, how not: six notes of happiness, all in the justified. Such are sanctified, and how: difference betwixt justification, and sanctification: how sanctified persons are clean: how once justified, always justified. pag. 228 etc.  
They have Christian liberty: a fourfold false liberty disclaimed; Christian liberty frees not from obedience of the Moral Law: what conscience is, what binds conscience, the Law binds the conscience to obedience: wherein this liberty consists; its excellency, a threefold use from this liberty. pag. 242. etc.  
Exhorting and directing to this society: Scripture, truth's trier: sins of former times as bad as now, why they seem worse now. pag. 253. etc.  
They who have fellowship with Christ, do, and aught to imitate Christ: wherein we must imitate Christ actively, passively, and why: profane livers, fashion followers, and followers of men censured: how men may be imitated, how not: what we must do if we imitate Christ. 3. motives to imitate Christ. pag. 256. etc.  
They have, and must have faith: and what faith; its excellency: three sorts faulty concerning faith: our duty concerning faith. pag. 265. etc.  
They have God's Spirit abiding in them: its necessity, who faulty: our duty to examine ourselves: who have, who want God's Spirit: duties of such who have God's Spirit, and of such who want the same. pag. 269. etc.  
They who have fellowship with Christ, be, and must be his sheep, branches, spouse, members, building: their duties hence. pag. 276. etc.  
The Conclusion, showing the drift of all. pag. 278. etc.     

Courteous Reader, pardon I pray smaller faults escaped in printing, and amend these greater as following.  
Page 13. line 5. for comsorts, read consorts. p. 21. l. 1. correcting, 1. converting p. 31. l. 28. openly, r. only. p. 38. l. 19 of, r. as. p. 49. l. 28. leading, r. loading. p. 64. l. 33. staing, r. staining. p. 70. l. 16. alike, r. alive. p. 80. l. 12. it, r. in. P. 100 l. 4. where, r. whence. Ibid. l. 5. Bubus, r Subus. p 108. l 33. money, r. many. p. 178. l. 19 feel, r. seek p. 183 l 17. judaical, r. judicial. p. 227. l. 17. we and all, r. woe and alas, p. 245 conjunction, r. conviction. p. 225. l. 33 dissoluble, r. indissoluble.   

Marginal faults.  
Pag. 13. for tunica quem, r. quam. p. 23. bonum, r horum. p. 100 comitatu, r. comitatum. Ibid contratius, r. contraria. p. 110. it appeareth, r in apparel, p. 245 example. r Epist p. 253. virtutis. r. veritatis. p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 256. limices, r. limits.   

Information for the meanest Reader.  
Where you shall find these following, this is their signification. e. g. For example.  

to wit.  
viz.  
sc.   

that is.  
i e.  
i.   
Ibid. there, or in the same place.  

1. True good fellows have fellowship with, 

1. All Saints, pag. 3 etc. Therefore they must 

1. Avoid wicked men's society. pag. 6. etc.  
2. Love all, especially the Saints, and all those. pag. 9 etc.  
3. Relieve each other. pag. 12. etc.  
4. Communicate gifts and graces. pag. 18. etc.  
5. Conceal each others frailties. pg. 23. etc.  
6. Reprove one another. pag. 32 etc.  
7. Strive for the peace of the Saints. pag. 34. etc.  
8. Forgive each other. pag 37 etc.    
2. The Lord, or God the Father. pag. 115. etc. Therefore. 

1. Themselves are comforted. pag. 118. etc.  
2. They who wrong them, and neglect this communion are reproved. pag. 125. etc.  
3. All are persuaded to this communion. p. 129 etc. To this end they must   

1. Shun sin. pag 130. etc.  
2. Shun society of sinners. pag. 135. etc.  
3. Imitate God. pag. 138. etc.  
4. Pray to God rightly. pag 140. etc.  
5. Hear God's Word delightfully. pag. 142 etc.  
6. Seek the Lord. pag. 146 etc.  
7. Sanctify the Lords Day. pag. 14. 9 etc.  
8 Choose that which pleaseth God. pag 177 etc.  
9 Keep Covenant with God. pag 178 etc.  
10. Cleave to God. pag 189. etc.  
11. Serve God. Pag 101. etc.    
3. Christ jesus, or Gods Son. p. 202 Therefore, 

1. They hurt themselves who harm them. pag. 209. etc.  
2. All should be dissuaded from wronging them. pag 126. etc.  
3. All are persuaded to join in this communion pag 129 etc.  
4. They who have fellowship with Christ are comforted. pag. 224. etc.  
5. And persuaded to   

1. To imitate Christ. pag 257. etc.  
2. Have true faith. pag. 265. etc.  
3. Have God's Spirit. pag 269. etc.  
4. Be Christ's sheep. pag. 276.  
5. Be branches grafted into Christ pag. 276.  
6. Be Christ's spouse. pag. 276.  
7. Members joined to him. pag. 276.  
8. And stones built on him. pag. 276.      
2. These goodfellows have God to be their Father pag. 41 etc. Therefore they ought to 

1. Love God. pag. 46. etc.  
2. Shun sin. pag. 53 etc.  
3. Depend upon the Lord. pag. 65. etc.  
4. Honour the Lord. pag 72. etc.  
5. Do Gods will. pag 88 etc.  
6. Be content with God's allowance. pag. 98 etc.      

OF THE SOCIETY OF THE SAINTS, the first Book.  

CHAP. I. Showing the Sum and Occasion of this Discourse.  1 JOHN 1. 3. That you also may have fellowship with us; and truly our fellowship is with the Father, and with his Son jesus Christ. 
Good-fellowship the times favourite, is so generally applauded, that most men are almost enchanted with its clamorous bruit; Insomuch, that many ample patrimonies, and great revenues by good-fellowship are wholly exhausted: many extravagant enormities are slighted over, because committed not by some simple sot, or rude rustic, but by some goodfellow. Yea, it is esteemed a sufficient protection (with many) against reprehensions, and condign punishments for blaspheming the names of God so sacred: excessive drinking, more than brutish: rotten communication so contagious: scurrilous jests, so offensive: misspending time so precious: scandalising the ways of men better than themselves, so holy: and for many like execrable abominations to plead good-fellowship. Goodfellows I do intimately love, and with such entireness affect good-fellowship, that I deem myself too too unfit to decipher such an heavenly association. Yet perceiving slavish Haggard mineering over princely Sarah; hellish vice jet about, varnished over with the title of virtue: impiety that disguised antic, to dis-franchise true society of its due renown, endeavouring to make it ridiculous with satirical mocks, cynical girds, and hellish reproaches: and striving to soar higher than is meet for such ignoble and illegitimate counterfeits. I cannot but desire curiosity to curb this copped monster, yet with no wrongful obtrectations; and adorn true good-fellowship, not with any Hyperbolical praises; a naked tale most truly setting forth the naked truth; it shining most bright when it is in the least bravery. Neither with any borrowed paintings, painting being more meet for ragged walls, then precious marble. But with its own ineffable beauty, and inestimable splendour: fair countenances needing no colours. To this end I have chosen our Apostles words, which snew us an excellent fraternity, and endeavour to agglutinate us into that so sweet Society, which is with the Saints, with the Father, and with his Son jesus Christ: which is the true good-fellowship; yea such, that whosoever is in this, is a goodfellow indeed. Whosoever is not in this Society, is in truth no goodfellow. Yea, so precious is this, that we all should labour to have fellowship with the Saints, the Father, and his Son jesus Christ.  
This fellowship or communion is threefold. 1. Of the members amongst themselves: You with us. 2. Of the children with the Father: Truly our fellowship is with the Father. 3. Of the members with the Head: And with his Son jesus Christ.   

CHAP. II. Saints have fellowship together.  
Doct. 1 FRom the first observe this general ground or Doctrine. All the Saints and Servants of God have fellowship one with another: although never so fare distant in place, different in condition, or aliens by nation. The scattered Apostles, and dispersed Christians. The pious Prince, and upright peasant. The believing jew, and converted Gentile have all communion each with other [you with us.] 1 Cor. 10. 17. We: that is, all true Christians, are one bread: showing the union, and Society of the Saints partaking in one bread. 1 Cor. 12. 12, 13, 20, 27. Now you are the body of Christ, and members in particular, Eph. 4 4. There is one body, 5. 23. Col. 1. 18. Heb. 13. 3. Being yourselves also in the body, Zach. 3. 8. Thou and thy fellows.  
Reason 1 1. All members of one and the selfsame body have mutual Society.  
But all the Saints, although distant, different, etc. are members of one and the self same body, Ephes. 3. 6. The Gentiles fellow heirs, and of the same body. Therefore, etc.  
2. All stones of the same building have communion one with another.  
All the Saints etc. are stones of the same building, Ephes. 2. 20, 21, 22. 1 Pet. 2. 4, 5.  
3. All branches of the same vine have fellowship one with another.  
But all Saints are branches of the same vine, joh. 15. 15: of which vine Christ's Godhead is the root, his manhood the stock, his graces the sap, his servants the branches, and good works the grapes.  
4. All such who are children of the same parents have fellowship each with other.  
But all the Saints are children of the same parents, having all one Father, Rom. 8. 14. Eph. 4. 6. One Mother, Gal. 4. 26. One elder Brother Christ jesus, Heb. 2. 11. All being begotten by the same immortal seed, 1 Pet. 1. 23. And nourished by the same milk, 1 Pet. 2. 2.  
5. All those who are heirs of the same kingdom, have fellowship one with another.  
But all the Saints are heirs of the same kingdom. All being Heirs of promise, Heb. 6. 17. Of an eternal inheritance, Heb. 9 15. Of God's kingdom, jam. 2. 5. And same kingdom, Mat. 25. 24.  
6. All such who are soldiers of the same band, have fellowship one with another.  
But all Saints are soldiers of the same combat, against the same enemies, Eph. 6. 12. With the same weapons, Eph. 6. 12, 13. Under the same Captain Christ jesus, 2. Tim. 2. 3. For the same Crown and Conquest.  
7. All those who are the one, and only spouse of Christ, have fellowship one with another.  
But all the Saints are the one, and only spouse of Christ, Rev. 19 7.  
8. All sheep of the same flock and fold have fellowship one with another.  
But all God's Saints are sheep of the same flock and fold, Luke 12. 32. joh. 10. 4. 16.  
9 Those amongst whom is unity in Religion, unanimity in affection, and mutual charity, have fellowship one with another.  
But God's Saints are such amongst whom is unity in Religion, Eph. 4 4, 5, 6. Sympathy in affection, Rom. 12. 15, 16, 10. And mutual charity, Rom. 12. 13.  
10. Those who have the self same grace and glory, have 
10.  fellowship one with another.  
But all the Saints have the self same grace and glory.  
1. They have the same grace of faith, or like faith, 2 Pet. 1. 1. Faith in like in regard of property and power: each saving faith having this property and power, that it doth receive Christ who is the common object of faith (although not in equality ●r measure, one more, another less, according to the proportion of faith.) By the which like faith all Saints enjoy the same grace of adoption, joh. 1. 12. The same grace of justification▪ Rom. 5. 1. 3. The same grace of sanctification, Act. 15. 9 The same grace of patience, Heb. 11. The same grace of perseverance, 2 Cor. 1. 24. The same victory over the world, 1 joh. 5. 4. The same conquest over Satan, Eph. 6. 16. And the same hope of glorification, Rom. 5. 2.  
2. All Gods Saints have like glory, 2 Cor. 5. 1. Heb. 11. 39, 40. Degrees and differences of glory I verily think there are, Matth. 20. 23. To sit on Christ's right hand, signifying (as I conceive) the chiefest glory and blessedness in God's kingdom. Upon these grounds I may safely aver; That all the Saints and servants of God, although never so fare distant in place, different in condition, or aliens by nation, have fellowship together. First, can any fellowship be more compact, then of stones in one edifice, limbs of the same body, and twigs of the same root? Secondly, what fraternity more intimately endeared each to other, then of Coheirs? Copartners in grace and glory? Co-workers in the same labours? Co-enjoyers of the same husband? Thirdly, what communion more firmly cemented then that 'twixt brethren of the same parents, sheep of the same flock?  
True it is, some are jews, some Gentiles. But God is not the God of the jews only, but of the Gentiles also, Rom. 2. 29. Gal. 5. 6. and 6. 15. But some are honourable, some ignoble. True: So in a body there are feet aswell as higher members, yet all one body. God is no respecter of persons, his choice is not like man's, 2 Cor. 1. 27. But some live in Europe, some in Asia. Yet are all in the same fold and family. They are many members, yet but one body, 1 Cor. 12. 27. They are several branches. Yet but one vine, joh. 15. They are divers stones. Yet but one building.   

CHAP. III. First Use of the Point. Society with sinners to be avoided.  
Use 1 IF there be so near association (as there is) betwixt God's 
〈…〉 pag. 71. etc.  Saints? then every associate in this good-fellowship should abandon Society with the men of Belial, Eph. 5. 11. have no fellowship, etc. By consequence, not with unfruitful workers of darkness. For what communion hath light with darkness? What concord hath Christ with Belial? What part have believers with infidels? 2 Cor. 6. 14, 15, 16. Do not these Scriptures, Psal. 6. 8. Depart from me you workers of iniquity. Psal. 119. 115. Depart from me you evil doers. Psal. 120. 5. Woe is me that I dwell in Mesech. 2 Pet. 2. 7. Lot vexed with the conversation of the wicked, teach us, that good men which are true goodfellows loath society with the wicked? Can there be greater enmity then between lambs and wolves, the seed of the woman and the serpent, Gen. 3. 15. Can there be greater antipathy then betwixt God's Saints, and Satan's slaves? God's darlings, and Satan's dross? All are men. Ob. An. 1 True: so the stinking puddle, and pleasant stream are both water: the tart crab, and sweet apple both fruit. All are of the same lump. Ob. An. 2 True: yet not cast in the same mould: some are vessels of honour, some of dishonour. Dissw. 1 Are there not contrary natures in them; grace working in one, sin in another, than which no qualities more repugnant? Are there not contrary masters guiding and governing them, and in them, God in the good, Satan in the wicked; then which no substances more opposite? Can there be greater repugnancy than is in their desires, endeavours, studies, and thoughts? the one desiring and endeavouring to please God, glorify his Name, do his will, etc. The other to fulfil the sensual lusts of the flesh, serve sin, the world, and the Devil? Can there be ways more opposite than theirs; the one going towards heaven, the other towards hell? As it is altogether impossible for these to walk together; so is it extreme perilous to be sociable with wicked men, their society being dangerous and infectious. Custom with the evil is the food of wickedness, Heathen say. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gap.  A little leaven leaveneth the whole lump, the Apostle saith, Galat. 5. 9 And our proverb tells us, that one scabbed sheep infects a whole stock. These Sirens will bewitch us if we listen to them. A man cannot take this fire in his bosom and not 
Prov 6. 28.  be burnt: handle this pitch without defilement: neither walk with these byars and remain whole. Psal. 106. 35. They were mingled amongst the Heathen, and learned their works. Tempted they were, and tainted by this coupling.  
What wise man would willingly converse with cruel and 
Dissw. 1.  savage beasts? But such are wicked men in God's esteem: in their practices, and delights, Psal. 22. 13. 16. Isa. 11. 6.  
Are not wicked men in Scripture called Spiders, Cockatrice's Isa 59 5. Vipers, Mat. 12. 24. and Scorpions, Ezek. 2, 6? And will any man in his right wits company with the poisonous Spider, eye-killing Cockatrice and venomous Viper?  
These men are briers, Ezek. 2. 6. And thorns, Isa. 27. 4. What prudent man would delight himself amidst such incommodious consorts?  
Are men insociable because they will not intermeddle with wicked men, who as smoke suffocate and smother grace in the good? Psal 68 2.  
Is it not a point of folly for God's Saints who are clad with the precious robes of Christ's righteousness, and adopted into God's family, to soil themselves with such sterilous dust, and contaminous dirt, Psal. 18. 42. Is it convenient for God's wheat unnecessarily to intermingle with such chaff, Psal. 1. 4. Light in weight, in worth, conversation, and condition? Can it any ways benefit God's gold and precious jewels to commix with wicked dross, Psal. 119. 119. Labouring to darken, corrupt, and defile the righteous, as dross doth gold?  
Seeing therefore O you Saints of God, you have communion with Abraham, and all his children: Do not you exercise intimate passages of love with the limbs of Satan. It is lawful for God's Saints to be in company and conversant with the wicked by divine precept, sc. when they are of the same family, as parents and children, husbands and wives, masters and servants; these may lawfully converse together, though one amongst them be impious, 1 Cor. 7. 10. 12. 21. 1 Tim. 6. 1. 1. Pet. 2. ●8. And when by plantation and co-habitation they be of the same particular Church and Congregation, as godly and wicked Parishioners and Pastors: these may lawfully communicate, the godly with the wicked. 2. By divine providence, when it is not desired or sought for, but offered in courtesy, Luc. 14. 15. or enforced by authority, as in civil Services, Commissions, Syses, Sessions, Imprisonments, etc. Or occasioned by necessity, as in bargains, buy, etc. I think it not unlawful simply for a true goodfellow to have community with the wicked, there being a necessary and inevitable Society, sc. 1. By divine precept, of a good subject with a wicked Prince, David with Saul: A good Minister with a bad people: A good wife with a wicked husband, 1 Cor. 7. etc. 2. By God's providence, meeting together in the way, market, feast, etc. aswell as a voluntary and free. Neither is every voluntary unlawful; for a good man may freely converse with the corrigible, so that he desireth, endeavoureth, and hath hope to win him. It is the voluntary Society with the incorrigible sinner which is so sinful, Pro. 1. 10 & 14. 7. 2 Cor. 6. 14. and so dangerous, Prov. 13. 20. Ezra 9 14. Namely, if it be causeless, careless, comfortable, and continual. Disacquaint therefore yourselves (you true goodfellows) from the intimate fellowship of Idolaters, Deu. 7. 2, 3. Scorners of God's Word, and good counsel, Psal. 1. 1. Dissemblers, Psal. 26. 4. Adulterers, Psal. 50. 18. Apostates, Psa. 101. 3. Slanderers, ib. 5. Proud persons, ib. Cruel men, Psa. 139. 19 Drunkards & gluttons, Pro. 23. 20. These, and such like persons are noted out by the Spirit of God, as unfit for God's Saints to communicate their sweet passages of Christian love, and sanctified affection. Neither in truth can they find any more consolation in their company, than delight in grapes of gall, Deut. 32. 32. Contentment in drinking down filthy dregges, Zeph. 1. 12. Or odoriferous sent in the vomiting of a dog, 2. Pet. 2. 22. Neither can they reap any more comfort in their communion, than sweetness in the apples of Sodom, or strength in a rotten stick; for with them they shall never have their tongues exercised, nor their ears acquainted with any christian discourse; and by that means in time will grow dull, and heartless in holy duties. I will conclude this passage with some correspondent sayings of Saint Chrysostome: 
a Hoc enim Iudaeis fuit causa interitus, quod versarc●. tur cum improbis. Quocirca legem quoque acceperunt, & lege superabantur ab ijs, & inbebantur eorum vitare coniugia, quocirca lex appellabatur, sepes, quod tot undique circundaret & eorum consuetudinem cum malis coerceret. Chap. in 138. Psal. pag. 821. Non est autem hic parvus gradus ad incrementum virtutis fugere & resilire ab eiusmodi hominum congressionibus. Chrys. in Psal. 138. pag. 82●. Non enim parvum aut leve quid est ad securitatem, libertatem & omnem voluptatem liberari a tali hominum caetu, & perlongissim● ab improborum consuetudine versari immo vero magna est foelicitas. Idem in Psal. 139. p. 823.  For this (saith he) was the cause of ruin to the jews, that they were conversant with the wicked, therefore also they received the law, and were separated by the law from them, and were commanded to shun their marriages; therefore the law was called a hedge, because it did environ them round about, and did restrain their familiar conversation with the wicked: For it is not a small step to the increase of virtue to avoid, and skip back from such men's company. And it is not a small, or light help to safety, liberty, and all pleasure to be freed from such an assembly of men, and to be conversant as fare as may be from the company of wicked men, yea truly it is a great happiness?   

CHAP. FOUR Use. 2. Saints must love, especially all Saints.  
Use 2 THere being such a combination of Saints, They ought entirely to love each other, yea with such earnest ardency, that time by piecemeal may not impair, fancy dissolve, nor suspicion infringe. Very needful it is for all such who are joined in this good-fellowship, to love one another. Reason 1 For 1. Hath God commanded us to serve one another in love, Gal. 5. 13. and shall not we obey? Did God so love this society? that for it he sent his one and only son, 1 joh. 4. 10. Doth Christ teach us, that love is a note of his Disciples, joh. 13. 14. Doth his beloved Disciple make love to the good an infallible demonstration of God's cohabitation, 1. john 4. 12. Is it not meet and fit for brethren mutually to love? But we are brethren. Do not we love our basest members? But we all are members of the same body: And shall not we love one another? Love we therefore. But whom should we love?  
1. All men, for they are all brethren partaking with us in common nature. The workmanship of our Creator, whose good pleasure is that we should love them, Math. 5. 44. Love therefore all men; for he who hates a man loves not his maker. But David hated such who hated God, Psal. 139. 22. True, he loved not the vice for the persons sake, nor hated the persons for the vices sake. To hate the sin, and love the 
Scienter odisse oportet. August. in Psal. 139.  person, is a charitable Christian hatred: We ought to hate knowingly loving the person, loathing his evil properties: loving the substance, hating the naughty qualities: loving the creature, detesting the corruption: the former being of God, the latter from the devil. Show therefore (thou true good fellow) such tokens of love to a son of Belial which may be beneficial unto him, and not hurtful to thyself; advising, counselling, admonishing, reproving, correcting, relieving him in his distress, and praying for his amendment; That his wolvish nature may be turned into a lamblike disposition: Persecuting Saul may become a preaching Paul. But do not join with him in intimate friendship: do not countenance, commend, nor justify him in his lewd conversation. For these tokens of love cannot be afforded without prejudice to thyself, and hurt to the other.  
2. Are we to love our enemies, how much more our friends and fellow servants, etc. Let the men of this world love any but these goodfellows, let them say such men are honest men, and we could love them, were they not so precise. Let them love sinners more than Saints: yet all you which are incorporated into this society. Do you love men for their wisdom; although such love men for wealth. Do you love men for their new birth; although such love men for their rich birth. Do you love men for their holiness; although others love men for their honour. Do you love men for their graces, not for their greatness. Love grace in any, love it in all. Reason thus with yourselves. Mot. 1 Is not he worthy my love who hath the Lords? Did Christ redeem him; die for him; make him his flesh: and shall not I love the redeemed members of my Saviour? Hath God given him his sanctifying spirit, saving graces, assurance of glory, and shall I deny him my love? Is not grace and goodness as lovely in one, as in another? Doubtless it is, and therefore if I love any one because he is is endued with saving grace; because he is the child of God; because he is a member of Christ: I cannot but love all who are endued with saving grace, etc. Can there be any thing upon earth more amiable than those of this assembly. 1. If birth may allure; who more noble? God's Sons, Christ's Spouse, a heavenly offspring. 2. If virtue; who more wise than these who are wise unto salvation? who more courageous than these that overcome the world, mortify the flesh, and quell the fiery darts of Satan. 3. If alliance; who more nearly allied then children of the same parents? 4. If beauty; who more amiable? Insomuch that although the glorious sun ever shining with such radiant splendour: although the pomp and glory of the whole world could not allure the Son of God, yet the inward beauty of the Saints: Christ's Spouse doth strike as it were his heart with a vehement affection & passion of love, Cant. 4. 9 Thou art fair, etc. 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 poor, ignoble, and thou honourable: God loves them not the less for their baseness. But he hath been ungrateful to me. Thou also hast been more unthankful to God, and yet thou wouldst have him love thee. But he hath many frailties: So hast thou, and yet thou lovest thyself, and desirest the love of the Saints. These proceed not from the spirit, but the flesh. Canst thou bear with faults in thyself, bear with some in thy brother. Let not hatred of his sin hinder thy love to him: hate the sin, yet love thy brother: God hateth thy sins, yet loveth thee. But he is mine enemy: then endeavour to make him thy friend: Vice is taken away by virtue; hatred by love. Love: But how? Indeed and in truth, 1. joh. 3. 18. Without dissimulation, Rom. 12. 9 So as to lay down our lives for the brethren, 1, joh. 3. 16. Thus renowned Hester 4. 16. If I perish, etc. Thus a Bishop answered a judge commanding him 
Firmus Pagastensis episcopus Mentiri nes●●●, 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 stews changed apparel: safely dismissed her, died for her, and with her. And greater cause have we thus to do then had Pylades for Orestes: or those Pythagorean Philosophers, Damon and Pythias.   

CHAP. V Use 3. Saints must relieve others.  
Use 3 We having fellowship each with other, aught to 
See M. Boulton walking with God. pag. 257. etc.  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 mystical body: Bodily members intrude not into each others office: neither in the mystical body should they thrust themselves into one another's calling. All the members of the body do whatsoever they do to the common good, or profit: So likewise should Christians refer all their actions to the utility of the whole body. 1. The Church.  
We should therefore 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 only divers undeniable confirmations which might be drawn from God's sacred truth, and many unanswerable reasons declare its necessity: but even experience (the mistress of more wisdom than folly) teacheth us that stones in a building support each other: That branches of a tree do so draw nourishment from the stock, that each hath sufficient sap, and proportionable to its necessity. That members of our bodies are not only careful of themselves, but of their fellows. Insomuch that the eye is busy to adorn the body, yet not itself: the hands to cover the whole, themselves remaining naked. That faithful friends are in prosperity a pleasure, a solace in adversity, and in grief a comfort, yea such who account a man's 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 good-fellowship are stones of the same building, than which there cannot be a more firm connexion. Branches of the same vine: than 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 falsehood: where sympathy of manners should make conjunction of minds, and therefore those of this consociation cannot but relieve the distresses each of other. Instead therefore of proving the point which is undeniable, let me persuade you to practise the duty so tragical to many men. To this end consider, that 1. by relieving our fellow-members we become creditors to the world's Creator, Prov. 19 17. 2. By succouring Gods Saints we take the way to enrich ourselves, Prov. 11. 25. 3. And we do a work 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 hear us, Prov. 21. 13. Dives could not get a drop of cold water to cool his tongue. 6. The poor Saints have right to our substance: We say not give me my bread, but give us our daily 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, Salu. lib. 5. pag. 153.  saith, It is the starvelings bread which thou dost keep back: it is the garment of the naked which thou lockest up: it is the shoe of the unshod which corrupts by thee: it is the money of the needy which we possess 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 chief in judging; be you the chief in bountifulness of substance, which are chief in liberality of words. You who have this world's good, 2 Tim. 6. 17. For you are best able: David sent therefore to Nabal for secure. Lazarus lay at the rich man's gate. 2. You have received most from the boundless sea of God's mercy, and therefore by distributing to the poor you must send back most again, Eccl. 1. 7. Be not you therefore like those rich usurers, Neh. 5. Nor those rich oppressors, jam. 2. 6. most cruel, least compassionate. Ob. An. 1 What though worldly 
Do humanitati non homini. I give to the man, not as a wicked man, but because he is a man of mine own nature.  rich men say (as 
* Negandi causa avaro unsquam desicit M●● p. 67.  cause of denying is never wanting to a covetous man, saith a Heathen) with Nabal, 1 Sam. 25. 10. There are many idle, etc. and because there are many such will send away good David comfortless by weeping cross. Yet do you relieve many who are unworthy, rather than send away one David without succour. Let them say there are so many large contributions, that mine is needless. Yet do you give. For what though much is given, yet not enough. Much may be given, yet the poor defrauded of it. What is it to us what others give, if we give nothing? Let them say they have no need, yet do you give. Extreme needy perhaps they are not, having something; yet in great need they may be, not having sufficient. What though many rich men care not how much they spend upon their backs and bellies, how little upon the poor: yet do you so attire your backs, and feed your bellies, that Christ may have a share in his members. Let them think nothing too dear if it be the fashion; too costly if it be dainty: Yet do you think nothing too dear for your Saviour, and think all too costly which disables from relieving Christ in his members. What though many regard dogs more than Christians, these being warmed at the fire when those starve with cold: these being fed whiles those famish. Yet all you rich men of this society do you esteem them as they are indeed your own, and Christ his members: For we have fellowship one with another.  
2. But must none but rich men give? Doubtless yes. He who laboureth for his living must give, Eph. 4. 28. The poor Macedonians did give, 2 Cor. 8. 2. Christ jesus who received of others, Luc. 8. 3. Gave to the poor, joh. 13. 29. Ob. An. 1 Say not therefore I am poor and have but little, how should I give? Art thou more needy than that widow, who giving two mites gave all, Luc. 21. 4? Art thou more penurious than the widow of Sarepta, 1 Reg. 17. 12. Yet she gave. Art thou so poor that thou canst not give a cup of cold water, Matth. 
Non curate De●● quantum sed ex quanto, satis enim obtulit, qui parum sibi reliquit.  10. 41? Of a little give a little, and the gift is great. God regardeth not how much, but of how much, he gives abundantly who leaves but little to himself. The widow's mite with a willing mind is accepted. Say not I shall want myself. Solomon saith the contrary, Prov. 28. 27. Say not I shall lose what I give, the Lord telling thee, that thou shalt find it. Eccl. 11. 1. Say not I must save for my children. The Lord saith, they shall be fed, Psal. 37. 25. Give therefore.  
3. But how much should I give? Giving of alms is compared to sowing of seed, 2 Cor. 9 6. From which comparison I collect, that first as the husbandman of the increase of his corn reserveth part for seed again, so the Christian man ought of his increase to bestow part upon charitable uses, Leu. 19 10. Eccl. 10. 1, 2, 6. Secondly, as the husbandman if he have ground and seed soweth much. So the Christian man if he have ploughed ground whereon to sow this seed, waters whereon to cast his bread, and seed also, he ought to sow plentifully. Thirdly, as the husbandman rather than he will want seed, spares from his back and belly. So should the godly man rather than not have seed of mercy to sow, spare from his own belly. Fourthly, as the husbandman sows of his best, so we should not give of our worst. Alms are sacrifices, Phil. 4. 18. But God most be sacrificed to of the best. A cup of water is accepted where there is no better. The widow's mite regarded because she had no more. But he who gives crumbs having abundance, sow's rotten seed which will prove fruitless. Fiftly, as the husbandman casts one handful after another, so the Christian husbandman should sow not once only in his life, or once by the year, but once 
Why we must give much.  and again, Eccl. 11. 6. Remitting due debts in case of extreme poverty, Exod. 22. 26. 27. Lending freely to the needy, Deut. 13. 8. Luc. 6. 35. Giving bountifully of our goods, Exod. 22. 25. In a word therefore, we must be liberal in good works, 1 Tim. 6. 18. It is not enough for a rich man to give, except he gives liberally, Deut. 15. 8. Thou shalt open thy hand wide. First, much is required of him to whom much is given, Luc. 12. 48. Secondly, the necessities of the needy being great, there should be a proportion 'twixt giving and their need. Thirdly, the more men give the better it is for themselves, 2 Cor. 9 6. According to our seed we shall reap in harvest. He who sows short of his ability, shall receive short of his expectation. Yet must we not so give as to leave nothing for ourselves; our fountain must be dispersed abroad, yet must we not give away fountain and all, Pro, 15. 16, 17. We must reserve one coats to ourselves, Luc. 3. 11. except in case of great necessity, when there is no other way to relieve those who are to be succoured, but by giving beyond our power, 2 Cor. 8. 2, 3. and so giving as to sell all, Luc. 12. 35. Acts 4. 34.  
4. But when should we give? Seed is not sown in harvest, but whiles seedtime lasteth: sow therefore whiles our seed time lasteth. Be always ready. 1 Tim. 6. 18. Titus 3. 1. Be not like many men who are never ready to give while they livel reserving all to the last, this course being first against Religion, which would have us always ready. Secondly, against reason, for is it a time to sow in harvest? O you preposterous benefactors, who put off all works of mercy until you die. Consider, 1. Death may surprise you suddenly, how then will you give? 2. Riches may leave you, although they now cleave to you in abundance: give therefore while you have time. 3. That the necessities of the needy and poor are present: and the light of nature tells us, that he gives a benefit to the needy twice who giveth quickly. What 
〈◊〉 his that, qui dat cesertter. Publ. p. ●9.  good had it been for Dives to have comforted Lazarus thus. Be content thou forlorn man to endure this extremity until I die, and then I will bequeathe thee somewhat: whereas Lazarus might starve before that legacy could relieve him. 4. He who gives whiles he lives is partaker of the poor man's prayers: he who puts off all till death, tempts the poor and needy to wish his ending, and so occasioneth him to be accessary to his death. He that would have the poor man's prayers while he lives, and tears when he is dead, let him give his lift time. 5. The unfaithfulness of men put in trust is such, that it is good for men to be their own executors in giving to the needy m●ns relieve. The husbandman knowing the ground to want seed, sows although it says nothing. job if he saw the poor without clothing, clothed him. He that seethe his brother have need, and shuts up, etc. 1. joh. 3. 17. Pure religion, and undefiled is to visit the fatherless, jam. 1. 27. not to suffer them to visit by begging which is a disorder in a commonwealth. Inquire we therefore such who dare not for shame, or cannot for sickness ask, and bestow our alms upon them.  
Give. But of what? Of a man's own. Give in justice, goods truly gotten, Isa. 5. 8. 8. 3. 58. 7. not goods of oppression, 
Restitutio est actus redditur quod ablatum vel acceptum est. Tolet. inst. Sac. lib. 5. c. 16. p. 715. Hom. of resur. To●. 2. p. 212. dare rem deo, se d●mon●.  usury, etc. such are for restitution [without restitution (which is an act of justice by which that is repaid to every man which is taken from him) God accepteth not your confession, nor yet your repentance] not distribution. Those who give goods wrongfully gotten, to the poor: do give their substance to God, themselves to the devil. Worthy is the saying of Solimus the ninth of the Ottoman race, who being persuaded by Pyrrhus to do some good works with wealth 
M. Knolls, Trak. histor.  he had wrongfully taken from certain merchants answered. Wouldst thou Pyrrhus that I should bestow other men's goods wrongfully taken from them, upon works of charity, and devotion for mine own vain glory, and praise? assuredly I will never 
Third part of H●. against peril of Idol pag 72. Nih●l est enim liberale quod non idem ●●t ius●um. Tull off c ●6. Wherefore L. Si●las, &c. C●sa●▪ conveying of goods from the just owners unto strangers▪ o●ght not to be thought liberality, for nothing is liberal whih is not just said a heathen.  do it: nay see they be restored to their right owners, which was done accordingly. L. Silla's, and Caesar's conveying of goods from the just owners unto strangers ought not to be thought liberality, for nothing is liberal which is not just, saith Cicero. And remarkable is the doctrine of the Church of England, which saith, money so wickedly gotten is most meet to be put to so wicked an use. God hates spoil, and ravine offered in sacrifice, and allegeth Plato, who saith, such men who suppose God doth pardon wicked men if they give part of their spoils and ravine to him, take him to be like a dog that would be entreated, and hired with part of the prey to suffer wolves to weary the sheep.  
How, or with what mind should we give alms? with a loving mind, 1. Cor. 13. 3. with a tender and pitiful heart, Isa. 58. 10. In simplicity, singleness, and sincerity, Rom. 12. 8. Mat. 6. 3. like the husbandman, who covers the seeds when he hath sown it with cheerfulness, 2. Cor. 8. 4. 12. 9 7. In faith, our persons not accepted, neither will our work. With a bountiful and liberal heart, Deut. 15. 11. 2. Cor. 9 6. To right ends, s●. 1. To God's glory, 2. Cor. 8. 19 To declare our thankfulness for God's favours, 2 Cor. 8. To refresh Christ in his members: To provoke others to bountifulness, 2. Cor. 9 1. ●. To procure a good opinion of our profession, Mat. 5. 16. And to testify our faith, and other graces.   

CHAP. VI Use 4. Grace's must be communicated.  
Much more ought we to impart such spiritual graces we have each to other: for if we must give bread, much more grace. It being peerless better than life, Psal. 63. 3. More comfortable to its enjoyer than the increase of corn, wine, and oil unto their owners, Psal. 4. 7. It being peculiar to the household of God. The fountain of other favours, Psal. 84. 11. A step to the crown of glory: And keeping from destruction, Lam. 3. 22.  
Let therefore the men of Belial deride with hellish jeering at this, as too too unnecessary preciseness. Let them with virulent tongues slander this as a matter of unwarranted singularity. Let Satan's revellers endeavour to pervert, and impoison the hearts of all they can with detestable impiety, and profaneness. Let lukewarm Christians carelessly sleight over this so important duty: Yet all you who are entered into this so sweet society of Saints, do not you eat your spiritual morsels alone: do not you hide your talents in a napkin, but employ them to your Master glory, communicating grace to your fellow members. To this end.  
1. Behold the holy ones of God whom you ought to follow 
Mot. 1. Saint's example.  as they followed Christ, Eph. 5. 1. Then will you acknowledge this to be avowable. Thus did the children of the Church, Isa. 2. 3. Thus did Philip of Bethsaida, joh. 1. 45. Thus did the woman of Samaria, joh. 4. 28. 29. Thus did that Seraphical Preacher Saint Paul, As 26. 29.  
2. Consider that glory of God is end of our Creation, 
2. God's glory the end of our Creation.  Rev. 4. 11. Predestination, Eph. 1. 6. Ought to be the end of all our actions, 1 Cor. 10. 21. It is of such great esteem with the Lord that he would rather part with an only Son then with his glory; and therefore aught to be the end of all ends, 1 Tim. 1. 17. 1 Pet. 4. 11. And that you can no ways glorify God more than by lessening Satan's side, and increasing the number of God's subjects, A King's honour (as saith the Lord, Prov. 14. 28.) consisting in the multitude of subjects.  
3. If you are defective herein, it is an infallible argument 
3. Grace and gracious men are working.  that you yourselves are empty of grace and goodness. If fire having combustible matter leave off to combure, and turn into fire whatsoever it can; if a candle once throughly lighted can cease to spend itself for the enlightening and benefiting of others, then may the graces of God's Spirit having fit matter to work upon lie idle. Then may the Saints and holy ones of God who are the Lights of the world, Eph. 5. 8. Matth. 5. 16. cease to give light to others by their godly conversations, and Christian persuasions. As the former, so the latter is altogether impossible. It is the property of men senseless and unseen in the ways of God: not to labour the good of other. It is the quality of incarnate Devils to hinder and discourage beginners, crying out; come let us go to the ale house, etc. in stead of, come let us go to the house of God. But it is an inseparable condition of godly men to draw others to amendment, to covert their brethren, and communicate 
Bon●● s●●i diffus●v●m.  their graces to them. For grace is of a spreading nature, joh. 7. 38.  
4. Shall wicked men who are obsequious to base Lords, 
4. Wicked men strive to make others bad.  serve with all dutiful observance, first the world, whose service is vain, Eccl. 2. 10. Hard, bringing carking cares, Eccl. 1. 14. Dangerous, unfitting for the service of God, 1 joh. 2. 16 Deceitful, offering with jabin, milk with the one hand, a nail with the other: exchanging for advantage copper for gold. Secondly, sin, whose service is base, it being base than the most fastidious creatures, and exceeding tyrannical, recompensing its best and most dutiful observants with everlasting death, Rom. 6. 23. Thirdly, Satan, a grand enemy to mankind; powerful only to punish, promising liberty, yet in hellish bondage, joying at their destruction. Shall these strive with tooth and nail, and employ their utmost endeavours to hale and drag, and use all fraudulent guiles and fawning glozes to win others to their pernicious and damnable society, although hereby they aggraute their own damnation? And shall not we who serve the Lord of life, whose service is as unlike to theirs as light to darkness, heaven to hell, glory to shame. Whose service is first most honourable, in regard of our Lord, who is King of Kings, and Lord of Lords, of whose kingdom there is no end? In regard of our fellow-servants, who are not the risse rabble of wicked men, but those renowned Patriarches, as Abraham: heroical Kings, as David: magnanimous Prophets, as Eliah: blessed Apostles, as Paul: and all the company of glorious Angels and happy Saints in heaven triumphant, and on earth militant. Secondly, most pleasant and delectable, in regard of our Lord and Master, who is no churlish Nabal, oppressing Pharaoh, or hard-dealing Laban. But such whose words are full of delectation, he calling us not only servants, but sons, Exod. 4. 22, 23. and friends, and his deeds correspondent. In regard of our task, his commandments being pleasant, and not grievous. And most gainful, bringing advantage by life, and death: sickness, and health: here, and hereafter. Shall not we (I say) employ our utmost endeavours to conglutinate others into t●●s so sweet society▪ Seeing that by this means we do not diminish our own store as by parting with worldly substance, nor keep our own without impairing or augmenting it. But hereby we increase graces here, and glory hereafter.  
5. There is no means possible whereby we can benefit one another so much, as by correcting our brethren: as by 
Imparting grace to others, the best benefit to them.  enlightening them with our knowledge: imparting God's graces to them: and working grace in them. For could we by our endeavours raise them to the highest pitch of honour: mount them aloft into Hamans' place of favour and command. So that their smiling countenances might make glad so●e: their angry frowns strike dread into the hearts of others. Can we ascertain them of the full fruition of all the golden mountains, and fruitful Lands under the whole heavens. Can we procure for the satisfying of their appetites, the greatest satiety of all mellifluous Nectar's, and delicious aliments that earth, air, and water can afford: of all exquisite and resplendent garments, curiously wrought and embroidered by the art of man: finely perfumed with the most odoriferous Myrrh, Aloes and Cassia; and garnished with variety of gems and belliments, so that they are clothed in purple and fine linen, and far deliciously every day. Yet all these without grace are but so many silken manacles, and golden fetters of a miserable wretch haled to woeful execution. On the contrary. Let a man be furnished with the last measure of those heavenly endowments of saving grace▪ although he be the drunkard's song, a byword to foole●, the anvil of all dunghill scorn and disdain, a monster amidst men, Psal. 71. 3. Zach. 3. 8. such an object of commiseration that may melt an Adamantine heart into pitiful compassion of his extremest miseries. Yet in this man the beloved of the Lord, his rich inheritance, peculiar portion, rich jewel, apple of his eye, an heir of heaven, a judge of the world, Christ's beautiful spouse: never wanting a sweet comforter, a never-failing friend, who will not leave him until it hath set an eternal crown of glory upon his head, Psal. 84. 10. Poise these in an even balance, and we shall see grace as fare surmounting all these golden vanities, as heaven doth earth: the peerless Sun a pinking candle: and a golden mountain a heap of dust. 1. Grace is peculiar to the soul. It's not the back or belie, but man's immortal soul. which is the place wherein grace is resident. 2. Grace is proper to the Saints. Those who walk in the cursed ways of damnation are strangers to God's graces. But those other things are common both to good and bad: Absalon of an amiable beauty aswell as joseph: Goliath matchless in power and prowess aswell as Samson: Haman a King's greatest favourite as well as Mordeca●: Dives abounding in wealth aswell as Abraham. 3. Grace of as long continuance as heaven itself, and those crowns of immortality. In regard of itself, as love, joy, peace which shall extend even to eternity, never ending. Or in regard of its fruits, the fruits of faith, hope, patience, prayer, etc. being endless. Those other are of so limber, and brittle nature that there can be no assurance of their continuance. Riches often mount aloft on eagle's wings, leaving their owners in extreme scarceness. Beauty is oft blasted by cares, sorrows, discontents, sickness, and made disdainful. Strength many times is enfeebled by inlenesse, gluttony, drunkenness, adultery, diseases, etc. Honourable advancement is often turned into scornful contempt, and hateful obloquy. Howsoever, at the bed of death, they must shake hands for ever. 4. Grace is a most sweet refreshing comforter in all extremities. This did revive David in his distress. This made job bless God for taking away. This made the Apostles rejoice in afflictions. And the Martyrs to contemn the utmost rage of hellish persecutors. Those other have no more power to comfort in the needful time of dread, than congealed ice to give warmth to a starveling body: tart vinegar to supple a smarting wound: or smothering smoke to comfort a tender eye. Witness Achitophel, who for all his great esteem hangs himself. Ahab, who being but denied Naboths' vineyard, is sick with grief.  
6. Lastly, considering that gain is of such efficacy that it makes the martial man to abandon all fearful cowardice: forsake the delight of his eyes, and his tender children: disregard his own life, and with heroical prowess encounter his formidable bloodthirsty enemy. What drives the venturous mariner through so many perilous hazards, and dangerous pericliations, save only hope of gain? Yea, what doth edge the keen appetites of cursed and cruel inclosers, oppressing landlords, hellish usurers to grind the faces of the poor, purchase God's displeasure and damn their souls, save only gain? This therefore being so prevalent, let me use it as a spur to prick you forward to this so sacred duty. By improving thy gifts and graces to the benefiting of others. 1. Thou shalt not only gain glory to God, (and that is gain enough, for those who honour God, the Lord will honour them:) 2. Nor only gain thy brother's soul out of the jews of Satan, which is no small advantage. 3. But hereby thou shalt increase thine own graces. Grace not being like these dunghill vanities below, which minish by distribution: nor like our candles, which keep the same light though a thousand are lighted by them. But like the 
* 2 Reg. 4.  widow's oil, which multiplied by pouring out. And those talents which doubled by employment, Math. 25. Excellently saith S. Chrysostome. For in sensible riches those who pay their money, 
Name in sensibilibus ij qui denumerant pecuniam suam, imminu●nt substantiam, & locupletiores fiunt qui recipient: high autem nonsi●: sed & is qui denumerat suas facultates magis auget, & recipientium divitijs multum add●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 enin● quidinumorant vicino, imminuunt suam substantiam: & quanto plus expendit, tanto minu● possidet pecuniae: Hic autem plan● sec● 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 numbereth doth more increase his substance, and doth add much to the riches of the receivers. Again. Furthermore, how much more we pour out of these flowing spiritual 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 own substance, and by how much the more he spendeth, by so much the less money he possesseth: but here it is done quite otherwise.   

CHAP. VII. Use 5. Saint's frailties to be concealed.  
Use 5 Therefore we ought to conceal the nakednesses, frailties, infirmities, and deformities one of another, labouring and endeavouring withal to heal them. What man except bedlam mad, sottishly foolish, and deprived of understanding, wit, 
Product 〈…〉, 〈…〉 t●men ante ●ndore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. po 〈…〉 〈…〉 ato c●●men 〈…〉 ato lib. 3. de Mo●●b.  and reason, would disclose to his prejudice and disparagement, a loathsome sore (although cleaving to some base member) except to a faithful friend, for advice and counsel; or to some well skilled Chirurgeon for health and recovery? How much more doggedly frantic are such, who sport themselves with the frailties of the Saints, and discover their fall to the dishonour of their great God jehovah: the scandalising of his glorious Gospel, the wounding of their conscience, loss of good name, grieving of their brethren, and to the joy and rejoicing of none, save Satan and his cursed revellers.  
1. My meaning is not to make God's children such offenders as the raging world doth, for then (woe, and alas) none so proud; covetous, hypocritical, deceitful. These judging of God's children, as drunkards do of solid substances; deeming them to whirl about, deceived by the vertigiousnesse of their own brain: or as dazzling 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, uncharitableness, withholding the least dues from any man, etc.) blush not peremptorily to pronounce God's children to be of all men most avariticus. And why think you? Is it because they grind the faces of the poor? etc. no such matter. But because 1. They are so painful and laborious in their several 
1. Why good men are painful.  callings, which diligence springs not from the root of avarice. But from a desire: 1. To show themselves obedient to God's commandment. 2. To avoid idleness the bane of virtue: nurse of vices, and Satan's pillow. These not immoderately desiring the dunghill vanities of this life, their heavenly minds soaring aloft after more durable treasure. Nor distrusting God's providing for them, they being well assured that he who is unchangeable, and hath promised that such as fear him shall want nothing, cannot but provide for them. They well knowing that he who feeds ravens, and  the grass will not suffer his own children to want. He having given them his Son, they are confident that he cannot deny them any thing. 2. Or they are covetous, because 
2. Why they are not wasteful.  they be so sparing, they do not lavish out their allowance in new-fangled attire, 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 damned idolatry. But from 1. A godly respectfulnesse to wife, children, and such as depend upon them. 2. The tenderness of their conscience, not suffering them to add one mite by wrongful dealings unto their estate: so disabling them from profuse expenses. 3. A serious consideration of the strict account they are to make and render to their Lord, as for other things, so for the employment of their outward substance. 3. Or else they are covetous, because they 
3. Why they are not bountiful to beggars.  do not give pharisaically to every clamorous beggar and unworthy spendthrift so much as the impudence of the one demands: and the vainglorious example of some pharisaical braggart (otherwise perhaps and in secret a devilish encloser, damned usurer, grinder of the faces of the poor, seller of time, defrauder of others, etc.) 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 encourage them in their villainous courses of idleness, drunkenness, etc. And therefore (although by their will none shall go from their doors empty handed without relief according to their ability, yea although they know 
Why they relieve beggars.  many to be unworthy. 1. Because they would take away all occasion of scandal from God's children, and their profession. 2. Because they cannot but commiserate even unworthy ones, and relieve the creatures of God. 3. Because they see those wholesome laws which take order for their provision and punishment, to be but sleeping statutes in the execution) are not easily drawn to open their hands, and purses wide according to their desires. These well knowing it to be fit fuel to fire their souls by swinish drunkenness. 2. Or because they having but little (it being the condition of many of God's people not to flow in wealth) and knowing they cannot give away much. Upon mature deliberation they resolve with their pittance of meal and oil to relieve good Elisha; and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts, strengthen the hands, and refresh the distressed members of Christ in secret. And therefore will not vainegloriously cast away their right to every swinish beast, clamorous beggar, and unworthy one. In a word, should we give our censure according to the world's esteem, David, jeremy, job, yea, our Saviour Christ himself had been the vilest of men. Which once to think is prodigious blasphemy.  
2. Neither do I intent to persuade men to hide the horrible impieties of disguised miscreants. I earnestly desire that their masking robes, and sheeps-clothing might be pulled from off their faces: that their roguish condition, and wolvish disposition might be conspicuous to all men. That their leprous, mangy, and stinking insides might be manifest, by unclothing them of those golden robes of Christian profession: and taking away their painted bravery. That so (if it were possible) they might repent of their damned seeming without substance, and that all men might know the better how to avoid them. Men they are like the bird Piralis which takes the colour of any cloth where she sits: turning like Polypus into the likeness of their consorts: or the fish Scolopidus in Araxis as white as snow at the waxing, as black as a coal at the wane of the Moon. These, these I say are the men who 
●3. publ.  make Religion a cloak to cover their horrid villainies. These will be usurers, grind the faces of the poor, defraud their brethren, oppress the helpless, withhold the labourer's hire, every themselves by lying, bribery, oppression, seiling of time, (I mean not charitable for bearance, which is no other than free and favourable lending; but rigorous and ravening extorting from others, forcing them to pay for their own cost, care, pains and industry, God's blessing, and time) or any manner of means, and cloak all with a mantle of profession. These are those for whose sake Religion is ridiculous; profession is laughed to scorn. God's children are nicknamed, the Gospel scandalised, and God dishonoured. And therefore as they are odious unto God and Angels: so I wish they were so apparently known, that they might be abominated of all men. Of these I say as Saint Augustine 
Nolite mihi colligere professores nomin● Christiani, nec professionis s●evim aut setente●ant 〈◊〉 es. Nolite consectari turbas imperitorum, qui vel in ipsa vera religione superstiti●s● sunt vel itaa libid●●●bus dediti & obliti sint quicquid Deo promiserunt. Tom 1. p. 774. August. de moribus ●ccl. cap. 34. Nunc vos illud admoneo, ut aliquan do Ecclesiae Catholicae malc●●cere de●i natis, v●tuperan do mores hominum, quos & ipsa condemnat, quis quotidiè tanquam malo filios corrigere 〈◊〉 de●. ibid.  said of the like: Do not collect unto me such professors, etc.  
3. But my purpose is to move the Saints of God to conceal, and hide (and yet with the precious Balm of godly reproof to heal) the slips and frailties of truehearted nathaniel's, men of this society, from the eyes and ears of worldly men, the only censurers and condemners of God's children, and their sincerity. Cursed Cham's sporting at the nakedness of upright Noah's. Railing Rabshakes ever belching and breathing out blasphemies against Gods precious ones. As I need not strain my doctrine, or ground to build these two uses upon it (for if we have such fellowship and near society, we should without doubt cover and cure each others deformities) so without wresting one whit, the undeniable truth of God's word doth set down these two duties. For the first of these two, the fourth in order we may see that heroical Preacher Solomon making it a note of true Love, Prov. 10. 12. to cover all sins. And Saint Peter guided by the same Spirit sets down in a manner the same words, 1 Pet. 4. 8. Love covereth the multitude of sins. se. Doth conceal, keep close or secret, and doth not tell abroad the sins of their brethren. Let dogs Doëgs thirsting after, and delighting in the overthrow of innocency, discover the errors of Gods anointed once with Satanical aggravations. Let covetous Zibaes' by presents and false suggestions despoil honest Mephibosheths' of reputation and favour. Let perjured varlets, men of Belial witness falsehoods against pious Naboths'. Let Rehum and the nations lay disloyalty to the charge of God's people. Let idolatrous Chaldaeans accuse Ananias and his brethren (men nobly resolute for God's cause) of rebellion. Let unworthy great ones of mere spite and envy pick quarrels against Daniel, faithful to his God and Sovereign. Let vainglorious Amaziah peremptorily (although untruly) affirm Amos hath conspired against the King. Yea let Satan the grand captain of this train calumniate job. Yet let every one who is aliving member of this body: a polished stone in this building: a fruitful branch in this Society of Saints, keep secret the infirmities of his fellow-brethrens, soldiers, etc. What though professed enemies to godliness out of the implacable enmit, 'twixt their two opposite sides invent and forge incredible falsehoods, and aggravate truths, making of molehills mountains, to distain the glory of the Saints. What though false brethren under hypocritical pretences of being sorry do strain themselves to the utmost to besmear the sons of God, hoping to beautify themselves by their staine● and spots. Yet I desire to persuade you of this society with blessed Shem and japhet to hide the aberrations of your fellows from the censorious eye of every worldling. 1. Because if 
Mot. 1.  ever any heir of heaven by the violence of some temptation, and neglecting his Christian watch hath committed any notorious evil (which I think he may do as well as Noah, David, Peter, and Paul) and this be told in Gath and published in Askalon, a generation of men delighting in evil: he is sure to have (instead of tears and prayers which is the practice of good men in that case) such exaggerating trumpeters, and swift dromedaries of alebench haunters. That be his fault like a ball of snow, so small that with facility a babe may roll it: yet by their tossing and trumbling it amidst their drunken consorts: and by their additions forged in hell, and hammered in their devilish hearts, it shall be made intolerable. Witness Abimelechs' case, 1 Sam. 22. He relieved David in simplicity of heart, not knowing of any disagreeing 'twixt David and his Sovereign: and therefore at the worst was only a fault of error. Yet see it is so stretched by the false tongue of Doeg, that it cost the heart blood of fourscore and five Priests. 2. Because if any evil fact committed by a good man be carried by the wing of fame amongst the Serpent's brood, It shall ever after be the badge and character of all God's children. If any through want of wit, Christian consideration, and mature advice have wronged his neighbour in civil commerce, although he hath made restitution to the wronged party; made his peace with his God, and taken revenge upon himself for his oversight: yet this is presently made the common marks of all professors. The world hence resolutely 
August. Epist. 137.  concludes: All these professors and puritans are stark naught. None so cruel, none so unconscionable as they; whereas no men breathing have more tender consciences: yea such that they dread as much to add riches of iniquity: unto their substance, as to cast wild fire amidst their thank. Mistake me not I pray. I do not by naming puritans apologise for that damned heretical sect, (denying repentance to such as fell, although through infirmity: condemning 2. 
August. Tom. 6. lib ad quod vult deum. Heres. 38. pag. 18.  marriages; glorying in their works; and deeming themselves without sin) which sprung up in the third hundreth year after Christ. Neither do I justify fanatical Separatists. 
So were the Albigentes called 55. Christopher Sibthorp. pag. 340.  Nor plead for factious fellows, whose aim is contention, not sanctification. But by puritans, I mean practising Protestant's; such men, who daily read the Scriptures, pray with their families, teach them the way to heaven, eschew lying, swearing, usury, oppression, time-selling, defrauding, and all known sins: spend the Lords days holily in hearing God's Word, prayer, meditation, conference, singing of Psalms, meditation of the creatures, are merciful to the poor, deligent in their particular Callings, frame their lives according to Gods will revealed in his Word, etc. And what Protestant will condemn any of these actions, although many do, the men terming them Saints on Sunday, devils all the week after. Saint-seeming, bible-bearing, hypocritical puritans. Seeing therefore by spreading abroad any fault, of any of God's children, thou wrongest thyself, and all thy fellows, be entreated to practise this so urgent duty. And give not the world the least occasion to blaspheme the sweet society of Saints: but show thyself a friend (whose property (as one saith well) is to carry his heart on the back of his hand to disclose his mind: his tongue in the palm to close-his mouth) to true good fellows. Before I leave this duty, give me leave to digress a little to examine, and answer the worldlings argument, which sillogistically must run thus.  
Some professors are cruel, covetous, hypocritical, stark naught, etc.  
But all such fellows are some professors.  
Therefore they all are covetous, cruel, hypocritical, stark naught.  
Answ. 1 This is in substance your common kind of reasoning, O you worldlings, against the people of God.  
1. Take notice of your fond arguing from particulars in the like: Something which glisters is brass, copper, tin, and such sordid metal. But all gold is something which doth glister. Therefore all gold is brass, copper, etc. Something which shines is called foolish fire, a vanishing meteor. But the Sun, Moon, and Stars are some things which do shine. Therefore they are foolish fire, and vanishing meteors.  
2. O you censorious judges, how dare you take upon you Gods royal Prerogative, to enter into the secrets of men's hearts, in accusing them of hypocrisy, covetousness, and such like; for no other cause, but because some who make profession as they do, are so, and so? In thus doing, you exceed the wickedness of your forefathers the Pharisees; they not burdening Peter, and the rest with judas his treason; nor the Disciples with Ananias his sacrilege; nor Saint Paul with Demas his earthly-mindedness.  
3. Learn hence forward to argue from generals as thus. Whosoever are unrighteous shall not inherit the kingdom of heaven, they so continuing, 1. Cor. 6. 9, 10. But I that am a fornicator, adulterer, effeminate person, a thief, covetous, drunkard, etc. am an unrighteous person, 1. Cor. 6. 9, 10. Therefore I so continuing cannot inherit the Kingdom of heaven. Or thus: Whosoever wants holiness shall not see God, Heb. 12. 14. But I who am only a civil honest man, at the best want holiness. Therefore I shall not see God. Or thus: Whosoever goes to heaven, must be a doer of God's will, Mat. 7. 22. But I who live in swearing, lying, scorning of goodness, etc. am not a doer of the will God. Therefore I shall not go to heaven.  
4. If your reasoning be good, see into what a gulf of misery inevitably it would throw you. Some who are no professors are common drunkards, whoremongers, swearers, yea die impenitent persons, and are damned. But all such who are not of this society as yet, are some persons who are no professors. Therefore all such are common swearers, etc. die impenitently, and are damned. This kind of reasoning is false, and uncharitable.  
5. Whosoever profess themselves not to be Pagans, Papists, etc. To forsake the devil and all his works, therefore swearing, lying, drunkenness, and all other damnable deeds of darkness. To believe in God, and serve him, consequently to repent, obey his will, pray, and perform other such services he doth enjoin. To hear Sermons, and call upon others to do the same, to follow the example of our Saviour Christ, and to be made like unto him in all things, to die from sin, and rise again to righteousness, to mortify continually all their evil and carnal affections to proceed daily in all virtue and godliness of living, to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil, and continue Christ's faithful soldiers and servants to their lives end, profess as much as the forwardest professor in England.  
But all these blattering beasts, and brawling Belials who bawl, and bark against professors, and profession, profess all this, is is evident not openly by their own confident confession, but also by the latter end of the rubric of Baptism. Baptism doth represent unto us our profession, which is, etc.  
From which premises, I may sound and certainly infer.  
1. Therefore if all who make profession of Religion are naught, themselves so doing are likewise naught.  
2. Therefore profession and show of Religion, are only colourable, and pretended, practise of that which themselves profess, to practise the prime, and principal, if not the sole cause of their implacable and inveterate hatred, and of their immoderate and impetuous bitter taunts, and reproachful railings against professors, and profession.   

CHAP. VIII. Use 6. The Saints must reprove, and be reproved.  
Use 6 Conceal not only, but with the heavenly balm of Christian reproof, bind up the sores of thy f●llow members. In performing of this important duty, be careful 1. To begin at home, Mat. 7. 3. Be not like Lamia, eagle eyed abroad, stark blind at home; lest it be said to thee, out of thine own mouth will I condemn thee, Rom. 2. 21. least like fullers earth thou purge others, and be a castaway thyself. Zeal is best which gins at home. Be thine own physician 
A man faulty may reprove.  first, lest thou quench fire upon other men's houses, and suffer thine own to perish. I do not think that a man may not reprove another, himself being faulty. For if none should reprove but those who themselves are in-offensive, none must reprove, jam. 5. 17. But if that a man be faulty, by not reproving, he adds other men's sins unto his own by assenting. A good man's reproof smites backward, and forward: he never reproves another, but withal himself, if faulty. 2. Reproove with the spirit of meekness, Gal. 6. 1. 2. Cor. 2. 4. In the application of a plaster to a wounded part: what sighs from the heart, tears from the eyes, trembling in the joints, sympathy in the members, and tenderness 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? Deal therefore as Physicians with patients, who wrap their bitter pills in sweet sugar: Or mothers who cover bitter wormseed under pleasant raisings. Prick not therefore the heart which asks a plaster. 3. Salve his sick soul with Christian counsel, and godly reprehension, with as much secrecy as thou canst possibly tell it betwixt thee and him: naturally man abhors disgraces, and therefore easier alured 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 Gospelers suffer our glorious God, and his divine truth to be blasphemed: so sitting themselves to be spewed out of God's 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 own causes. Let them argue after this or the like manner. If I reprove a friend, I offer him great discourtesy. If a stranger, I shall be too insolent. If an Atheist, I lose mine endeavour. If an enemy, I incur inevitable danger. Therefore I see not why I should reprove any. For these reasons want validity. They should consider against the danger of an enemy, that it is a greater danger to fall into the hands of the Lord by dishonouring him. That it is not vain to reprove an Atheist: God's word will have its savour, it will not be in vain: we should do our duty, and leave the success to God. Neither is it a matter of insolency to reprove a stranger, being subject to God's Law as well as we. If a stranger wrong us in our good name, if he cut a purse, ro bo●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 prefer him before father, mother, friend? He is a friend. And dost thou become his enemy in suffering sin upon him? If this be thy dealing towards thy friends, God preserve me from such friends. He is thy friend. Deal therefore friendly with him. It's not a friendly part to suffer a man to run headlong to destruction, but to restrain from ruin. I desire such friends who may be as glasses whereby to see my stains. What though many do much hurt by unseasonable and unworthy reproofs, shall we therefore neglect them? Because some come to markets to cut purses, lie, cousin. Shall not therefore honest men frequent such places for their commodities? Because some who hear Sermons are naught, shall not Gods children therefore desire the sincere mi●ke of the Word? Let these short inducements following persuade you to this Christian duty. 1. The express command of Mot. 1 ou● gracious God, Leu. ●9. ●7. Gal. 6. 1. 2. The profit accrueing ●hence. It is a means to prevent a double sin, Leu. ●9 ●. To win a brother. To save souls, Iud● 2●. And to procure love, Prov. 9 8. Although brutish persons, Prov. 12. ●. and s●●rners hate reproof, Prov. 9 1. Yet such who are wise, a●● lovers' of knowledge, will love you better. 3. The hu●t which follows glence in this kind is hideous and dreadful, man hereby ●●ting his brother, Leu. 19, 17. thereby murdering, 1 joh. ●. ●5. and haling upon himself the others offences in the judgement, not only of Divine but of mere moral men, ou● whereof saith, If you do not admonish your friend of h●● faults, you make them your own: and as it argues hatred, so it cauleth another to sin, Leu. 19 17. It oft●●. sla●es two souls, Ezek. 3. 17. And causeth to err, Proverb. 10. 17.   

CHAP. IX. Use 7. Saints must he peaceable.  
Use 7 Employ our utmost endeavours for the peace of this more than Angelical society. There is no jarring on the body betwixt fellow-members; no disagreement between branches of the same tree. There should be none amongst brethren of the same family, and soldiers 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 
〈◊〉 p●t●rat Spirit●● Cup. ad teph. de Mattino A●elatense pag. 238.  whom there is one spirit, saith St. Cyprian. Labour we therefore for that perfect peace (perfect in regard of its author, procurer, persuader, possessor, parts, continuance and reach) the royal prerogative of this heavenly company, promised by the Lord, Isa. 26. 3. Performed by Christ's merits, persuaded by his Spirit, and preached by his Ministers. Whereby we have peace with the blessed Trinity, Rom. 5. 1. glorious Angels: good men: our own consciences; yea with sin in regard of the strength, though not the stain: with Satan in regard of his deadly blows, although not his buffet: with death in regard of the sting, though not the strokes: with the g●●ue in regard of the chains, though not the chop●. Strive we therefore mightily for the peace of Zion, the communion of Saints. For thus doing we do no more than what is our duty; God commanding us by the mouth of the Psalmist, Psal. 122. To pray for the peace of jerusalem. By Saint Paul, to pray for Kings that under them we may lead a peaceable life, 1 Tim. 2. 2. Yea we being urged hereunto by the practice of God's servants: Peace be within thy walls, was the Psalmists prayer, Psal. 122. 7. What though wicked wights by their impieties hinder their own and others peace, there being no peace to the wicked as saith my God, Isa. 57 22. For what peace so long as their wickedness remains, 2 Reg. 9 22. What though Antichristian papism, un-christian paganism, and false-christian profaneness will admit of peace with none but such as fit their own humour. So that whosoever will have peace with them must look 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 brass. 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 God's Church aswell as between the Apostle of the jews and Gentiles: between Paul and Barnabas for small matters: aswell as amongst Primitive Christians, whose dissensions were such, that Christianity was publicly derided: and so great, that they condemned one another of heresy? Yet I earnestly desire, that those who are strong woul● bear with the weak: that the weak would not contemn the strong: yea, that all both strong and weak would live in peace, we all having fellowship one with another. 1. In things simply good we must have peace. 2. In things indifferent we should have peace: these being neither good nor bad in their own nature. They differ from necessaries divers ways: sc. 1. The least omission of a necessary good wounds the conscience: so not of an indifferent. 2. In necessaries we may sinne in the doing, not doing, and in the manner of doing. In indifferents only in the manner, e. g. If without knowledge of its indifferency and use, Rom. 14. 14. If without faith, Rom. 14. 23. If we u●e them in hatred, and not in love. If we destroy our brother by our meat, etc. 3 We may yield to some things inconvenient for the peace of this society, if we follow the advice of the Trent Historian, saying, It is, etc. Or of learned lunius in his 
〈◊〉 60. 〈…〉. necessary 〈◊〉 to field to the in effecti 〈◊〉 of others, and for p●ty to accommodate to that which in rigour is not due, yet in equity convenient. Histor. Trent. p. 62.  parallels where comparing Gen. 11. 11, 12. In which place there is no Cainan in the Original (although the S●ptuagints have one) with Luke 3. 35, 36. In which Genealogy there is a Cainan, saith he allows of the answer of Beda, who affirming that Cainan is neither in Genesis, nor in the Chronicles, saith St. Luke took it from the S●ptuagints, yielding to the received opinion amongst the people, lest by crossing it he should hinder the peace of the Church, and hazard Scriptures authority. Then he answereth divers objections. sc. St. Luke knew it was false. A Yet he knew it was such a falsehood which did not hinder the truth of a Christian fa●th, although of a particular History. St. Luke hereby confirms a fault. A. No, he doth not make a private error public, neither doth he nourish a private error: he only tolerates a public error to prevent a greater evil. What evil did he prevent hereby? A. Questioning the authority of Scriptures: troubling the building of the Church in her minority. This was worldly wisdom. A. This was wisdom of the Spirit. Then he concludes that the Seventy did evil in wronging Scripture, that the Evangelist did well. And addeth a prayer that God would grant unto men of God such modesty in enduring errors in others to their edifying and public peace: so that they be such which may be undergone with peace of conscience. And me thinks our Saviour Christ's paying of tribute, St. Paul's shaving of his head, and circumcising of Timothy, do show that even some inconveniences are to be tolerated for the peace of this Society.   

CHAP. X. Use 8. Saints must forgive each other.  
Use 8 Last, are we all of one so near Society, then ought we 
Ignosias' alijs mul●● n●hil tibi C●co. bul. 46.  to forgive each other. Should the foot kick the opposite leg, that doth not repay like for like. If the tongue, lip, or finger are bitten by the teeth, they seek no revenge: When the feet by their slips throw the body upon the ground, it only grieves for such failings, and all is well; pardon many things to others, nothing to yourself, saith a heathen.  
1. I intent no prejudice to the scate of justice, as if Magistrates might not punish offenders: For they may both punish, and forgive. They are Gods Ministers, and being in his stead, they may, and must correct offenders. The offences which they punish, are not against them as private persons, but the commonwealth: and Therefore they must inflict punishments.  
2. Neither is it my purpose to hinder the course of justice, and law for the remedying of wrongs, and redeeming a man's right. It being possible for a man to sue his brother at the law, and yet forgive. There is a forgiveness of revenge, not requiting evil for evil; of private punishment, of judgement, a man judging an injury to be none of satisfaction. A man must forgive the revenge; and may pardon the offence, punishment, yet exact satisfaction by suing at the law: He having used all other lawful means first, as help of brethren to arbitrate, etc. Not distrusting God, and depending upon the means. Retaining love to the party: Giving no offence to God, nor his glorious gospel, 1. Cor. 6. 17. Not being contentious in suing for trifles.  
3. Neither would I persuade men that they can forgive sins; God only pardoning sin. Truly, he neither deceiving nor being deceived. And properly he taking away with the punishment the guilt. 1. Ministers have power to forgive only ministerially, by declaring whose sins are forgiven, whose not. As the priests under the law cleansed the lepers, pronouncing the clean to be clean, not making him to be so; so Ministers of the Gospel have received power to remit where God remits, but no where else. 2. Magistrates have power to forgive, not sin, but private injuries as private men's offences, in public by mitigation of punishments. 3. Private persons have power to forgive the damage arising from a sinful act, not the act itself being only 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against God, Psal. 51. 3. 4. David stan●d only against God, yet this sinful act brought detriment to Vriahs' bed, and life: pardon they may the guerdon but not the guilt; the annoyance, but not the offence. But my drift shall be to exhort all good fellows to forgive, and pardon the wrong done, like joseph, Gen. 50. 17. 21. The punishment due to that wrong, like David, 2. Sam. 19 32. The restitution and satisfaction of the creditor, (in some cases) the debtor, Luke 7. 42. To put away all anger for the trespass, like jepthah, and Mephibosheth Forgive therefore. 1. But who must forgive? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All of this society, all which look for remission of sins, Mar. 11. 25. 26. 2. But whom must we forgive? Any 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one, enemies, persecutors, the obstinate, much more thy penitent brother. 3. But when? Whensoever, or as oft as you 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pray, 70 times 7. times a day, sc. 490. times in one day. 4. But 
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what must I forgive? Any thing, i. e. any quarrel or grudge, etc. any injustice, or wrong, 1. Cor. 6. 7. Any contumelious usage, Gen. 50. 15. Any loss, Gen. 31. 39 Any defrauding, james 5. 4. 5. But with what mind, with what affection? Freely of our own accord, fully remitting all, sincerely from the heart, Mar. 11. 25. What though the malicious man hatch, and harbour within his bosom, Envy, the scum of imperfections, forbidden by God. 1. Pet. 2. 1. A work of Satan, Gen. 2. 1. Of the Gentiles, Rom. 1. 29. Of darkness, Rom. 13. 13. Of the flesh, Gal. 5. 21. Opposite to charity, ●. 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 persequitl●r: Sa v. de Gub. Dei, lib 3. pag 7●.  doth only persecute the author) viper by self-love, impatience, and self-conceitedness: making himself a fool, Pro. 10. 18. An unprofitable hearer, 1 Pet. 2. 1. Rotting his own bones. Prov. 14. ●0. And slaying himself, job. 5. 2. Like the Mountain Aetna, scorching himself with his own ●●mes. What though the wrathful man fl●sh●th himself in bloody and barbarous cruelties, acting that which is Satan's proper work, doing contrary to God's nature, he being mild and merciful: precept, and practice. 
Quid siulti propri●m non posse & ve●●e nocere. ●●as 49.   
What and if the furious ireful revenger proceed in his uncharitable and unwarrantable ways, thereby exasperating to more hurt, doubling his own grief, losing tranquillity and peace of conscience, good will with men, and favour with God, by usurping his regal right, and robbing him of his authority. Yet let every member of this concrete communion freely, fully, sound, and sincerely forgive each other.  
Mot. 1 To this end consider: The Divine precept of our great God, Math. 5. 39 His sacred practice. Gracious promise, Math. 6. 4. And dreadful judgements against all such who will not forgive, Mat. 7. 1, 2. & 6. 15. jam. 2. 13. Secondly, our own proneness to offend (Gal. 5. 17. Our flesh lusting against the Spirit) Either against the same person which we should forgive: some other: and God himself. But we offending would willingly have forgiveness. 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 weakness which did offend. Lastly, consider the commodious advantages we shall reap by forgiving are many and great. 1. We shall hereby become like to God, Math 5. 44, 45. We shall gain comfort, which while the boisterous surges of angry passions tempestuously trouble our choleric nature, we are senseless of, yet afterwards we shall find to our more than ordinary consolation, witness 2 Sam. 25. 31. ●3. We may with a hopeful assurance sue unto God for a full remission of all our enormities: and with a blessed confidence grasp, and hold fast a firm persuasion, that our sins are done away, grounding upon God's unchangeable promise, Mat. 6. 14. By freely forgiving we shall make our foe our friend, Rom. 12. 20. heap coals 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 own conscience, and consumed with the wrath of God. And hereby we are made fit 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 fare 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 harm. Neither did the Lord think thee any harm, yet hast thou offended him. But thou art his superior. God is thine. He is thy inferior. Thou art Gods. But thou carest not for his favour, thou livest not by his friendship. The Lord our God needs none of thy help, 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 pain of everlasting 
Math. 18.  damnation a thousand talents. Let not us provoke the Lord to meet 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 branch of our Society, I intent to speak somewhat of the word Father, not in the largest extent thereof, as how he is Father to all creatures, men, Angels, etc. But only how is the Father of these good-fellows: afterwards I purpose to show how he and we have fellowship each with other.    

OF THE SOCIETY OF THE SAINTS, the second Book.  

CHAP. I. GOD is the Saints Father.  
Doct. 2 THE LORD of heaven and earth is not only Father to men, Angels, creatures, but also of all goodfellows; or the Saints after a special manner [with the Father] john 1. 12. Rom. 8. 14, 15. 1 Thes. 1. 5. And a cloud of witnesses of Scriptures testify this truth. To the confirmation whereof I will use only two Reasons, it being as apparent, and generally assented to, as that the Sun doth shine at noon day.  
Reason 1 He who is Father to the Saints, any, some, or all those ways whereby one man is father to another: he is the father of these goodfellows.  
But the Lord of heaven and earth is Father to the Saints, all, some, or most of those ways whereby one man is father to another.  
Therefore the Lord of heaven and earth is the Father of these goodfellows.  
He who is Father to the Saints in regard of direction, paternal procuration, instruction, imitation, image, and adoption, is Father to the Saints most of those ways 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 lantern to their paths. And his Spirit leading them thereby, Rom. 8. 14. so that they walk after the Spirit.  
2. Man by paternal procuration is father to man: thus job was a father to the poor, job 29. 16. And so is God a father of our society, defending us from cursed calamities, plucking us out of the jaws 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 only gives the increase.  
4. Man in regard of invention is father unto man; who in regard of imitation is his son, Gen. 4. 20. jabal the father of such as dwell in tents. The Devil thus is the father of all wicked ones, joh. 8. 44. Thus is Abraham father of all godly persons who walk in the holy steps of Abraham, Rom. 4. 12. Thus is God our Father, we being followers of him as dear children, Math. 4. 45. Eph. 5. 1.  
5. Man is father to man in regard of image, Gen. 5. 3. Some images represent the shape, thus pictures are images of men. Some agree with the thing in nature, so children are images of father's having the same specifical essence. Some the very individuum. So Christ is only the image of the Father. Christ jesus is only the perfect and consubstantial 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 sin, yet it is again renewed by Christ jesus, Col. 3. 10.  
6. Man is father to man in regard of adoption. Moses' thus the son 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. etc. Therefore he is a Father to the Saints or these goodfellows all or most of those ways 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 goodfellows, 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 goodfellows. Therefore he is their Father.  
The latter proposition I thus prove.  
He who doth beget, feed, cloth, correct, provide inheritance, and marriage for these goodfellows more freely, etc. doth perform all offices and duties of a father, etc.  
But the Lord of heaven and earth doth thus, viz. passing by temporal 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 sins and trespasses, Eph. 2. 1, 2. Therefore we are said to have God's seed abiding in us, and to be borne of God, 1 joh. 3. 9  
2. Parents do not only 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 evil, yea such, that better were it not to be, then being to want means whereby this being may be preserved. The Lord in this respect is a Father feeding the soul he hath begotten so. That were it possible to extract the careful providence of all the most tender parents under the Fabric of the heavens, and replant it in one man: were it possible for this more than ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth, air, and water could afford: Can be feed them, with the marrow, fatness, and quintessence of the most delicious cates of nature's simples, or mixtures of skilful artists: could he satisfy their thirst, and delight their appetites with the feigned Nectar's 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 milk, 1 Pet. 2. 1. 2. Free from all mixture of error, heresy, or tradition, therefore called sincere. That substantial bread of the soul, preserving its life, health, and strength, job 23. 13. That purest wheat, jer. 23. 28. That strong refreshing meat Heb. 5. 13. Sweeter than honey and the honey comb, Psal. 19 10. Those green pastures and waters of comfort, Psalm 23. 2. That heavenly refreshing wine, Can. 2. 4. Which Pelican calleth honey, milk, Nectar, Ambrosia, 
In Ezek 34. 14.  the food of justice and truth, always fatting the souls of the faithful. What are these to the grace of God's Spirit, that necessary milk to an heavenly life, Isa. 55. 1. And that sweet delightful wine? What are these to that celestial and spiritual bread Christ jesus which came down from heaven, john 6. 50. That food truly effectual to the faithful soul, our blessed Saviour who is meat indeed, joh. 6. 55. That rejoicing wine the blood of the immaculate Lamb slain from the beginning, Mat. 26. 28.  
3. Parents also  their naked children; and in this respect 
3. .  the Lords care fare surpasseth all fathers, he clothing us with the robes of Christ his righteousness, which is such a vesture that who so wanteth, is fare more, (yea, without all comparison) polluted, subject to evil, and unlovely than any new borne babe, naked and unwashed, and in the blood. And of such worth is this garment, that were it possible, the cunning of all skilful Artists could concur to the fashioning of some one garment made of the excellencies of silks, precious stones, resplendent pearls, and costly gold: Can they convey the quintessence of all odoriserous perfumes into the same. Were it possible tobe clad more excellently than the Lilies of the field, fare surpassing Solomon in all his glory. Yea, imagine a man to be as richly trimmed as that glorious runner in the firmament coming out of his Tabernacle to run his race, Psal. 19 Or as that transcendent canopy of the heavens decked with innumerable varieties of resplendent stars. Yet all these are as nothing in comparison of the rich robes of Christ's righteousness wherewith the Lord doth  his children. Which is a garment whereby the nakedness of the soul is covered, 2. Cor. 5. 2, 3. Rev. 3. 18. is comforted, and kept warm, defended from the fiery darts of sin, and Satan, Ephes. 6. 11. decked, beautified, and adorned, Isa. 61. 10. This garment being pleasant, sweet, and dainty, perfumed with odoriferous powders of Myrrh, Aloes, and Cassia, Psal. 45. 8. precious and costly, ver. 9 resembled to the gold of Ophir: Curious and costly, compared to the needlework of a skilful embroiderer, ver. 14. This garment ravishing the heart of Christ jesus, Cant. 4. 9 the smell of these ointments, fare 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 than the fathers of our flesh, ver. 9 and more profitably, they many times for their pleasure; he to make us partaker of his holiness, ver. 10. to prevent sin, 2 Cor. 12. to run decaying grace, Hos. 5. 15. to wean from the world; and to try our graces, yea and with such fatherly compassion, that he is grieved as it were when he smiles; Oh jerusalem, etc. Oh that there had been such an heart in my people, etc.  
5. Parents provide inheritance for children. The Lords 
5. Inheritance.  provident care in 'tis, is imparaleld. For were it possible for a father to bequeath to his child Europe, Asia, Africa, the incognitameta, and Antarticks portion. Can 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 spherical Zones. Can he not only wish for with Alexander, but also obtain other worlds, as an immeasurable addition to his former inheritance; yet is there no more comparison betwixt this only imagined sovereignty, and the real inheritance of God's children; then there is betwixt corruption, and incorruption; pollution, and perfect 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 their children. Even so 
6. Marriage.  the Lord of heaven hath provided such an husband for his children. That if all the renowned excellencies of all mankind, from Adam to the dreadful day of judgement; and of all angelical beings which are and have been, were conferred upon on men. His comely feature should be hateful deformity; his amiable beauty loathsome ilfavourdnesse; his quickwitted understanding, blockish ignorance; his angeliall eloquence, rude barbarism; and his other perfections mere frailties, in respect of those extraordinary transcendencies of Christ jesus the husband of God's 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 only 
Duty. 1.  doth Religion command children to love their parents, but also nature itself requireth this duty: some therefore derive 
Pilius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word signifying a son, of a greek word which signifieth a lover; And I verily think (this being so much talked off, and practised in conceited ostentation) few which hear me this day, think, I need tell them they ought to love God, nor persuade them to put the same in practice. The simplest here present being ready to say: though they come to the Church for fashion sake, as their neighbours do; although they are not very bookish; although they give little ear 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 do, or else it is pity they should live. Loath I am to have you spend time to no purpose; much less at a Sermon, for if all words should be gracious, much more of a Minister, in public to a congregation, as from God. And therefore did I not think it more than needful to persuade you to love God. Did I not hear painted sepulchres, satanical liars, and other cursed imps of that damned Apostata say, theylove God. Did I see him loved in deed, as well as in word, in truth, as in tongue, in practice, as in profession; I would willingly have spent my pains about some filial duty less 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 evil, Psal. 97. 10. Signs 1. 2. Keep God's commandments, Exod. 20. 6. joh. 15. 10. sc. sincerely although imperfectly desiring, and endeavouring to perform things commanded. Behave themselves conscionably in their calling, joh. 21. 15. Conform themselves to God, 1. joh. 4. 17. being followers of him as dear children, Love not the world, 1. joh. 2. 15. Love truly Gods children, 1. joh. 4. 20. Often think upon God, as their chiefest treasure, Mat. 6. 21. And love Christ's appearing, or coming to judgement, 2. Tim 4. 8. jam. 1. 12. And then having surveyed-with a careful inquisitive view the carriages and conditions of most men. I much fear after a diligent scrutiny. 1. We having compared such who detest sin, because its a breach of God's law, and therefore eschew, and fly from it, as from a serpent. With those who thirst after impiety, as greedily as the chased dear after the water brooks, or the gaping earth after the dew of heaven; and solace themselves with as great delectation in filthiness, and superfluity of naughtiness as Leviathan in the restless Ocean. 2. Such who keep Gods commandments with sincerity of heart, they to the utmost of their power leaving undone all evil forbidden; and doing all good duties commanded, not for any sinister aim, or by-respect, but for the Lords sake, because he hath commanded these, and forbidden those: and being universal in this their obedience, neither appliable like the star Mercury to every adjacent, nor the turning weather cock, hurried about with every blast of contrary wind, remaining the same in all companies, places, and at all times, like the green ivy, keeping the same colour in the sharpest winter, that it hath in the pleasant summer. With those who no whit regard those sacred laws written with the finger of the world's creator: and those who unequally and unjustly share their obedience betwixt the Lord, and his grand enemy the devil; & such who have their changeable suits sometimes seeming to observe God's commandments for sinister respects, otherwhiles, namely in secret, and amidst their villainous complices, no whit regarding those divine, and more than angelical direction. 3. Compare we those who walk conscionably in their callings, being careful to have the souls of their children, and servants decked with the invaluable robes of Christ's Righteousness; nourished and strengthened with the food of eternal life: With that careless company which regard no more, so that they be of comely feature, neatly trimmed, finely fed, of liberal education, and richly provided for: and those vilest of men who by their wicked examples stain their purest times with the blackest die of hellish impieties, Satan's cognisance, feeding their immortal souls with the damned art of swearing, lying, cursing, and such like venom and poison of Asps. 4. Those who conform themselves to the glorious example of our heavenly father, doing their utmost devoir that they may be holy, pure, perfect, and merciful as their father in heaven is. With that degenerating company of men which will do the lusts of the devil. Can 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, than godliness, then good men, enemies, than profit, than pleasure. 6 Those whose hearts are fast glued to the Lord jehovah, and his crowns of immortality as their only treasure. 7. Those who love with all entireness of affection the sons 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, immoderately, disorderly, and undiscreetly. Those whose chiefest treasure is on earth. Those who are enraged with implacable malice against the children of God and their sincerity. And from such who love the Lords appearing no more than villainous malefactors the coming of a just and righteous judge. And it will manifestly appear (I much fear) that few only, love God (I speak comparatively) indeed and in truth, although all love him with the tongue and lips. Give me leave therefore to use these following motives to persuade you to love God.  
The first drawn from God himself, and they are these. 
Mot. 1.  The Divine Precept of our gracious God: he requires, wills, and commands us to love him, Deut. 6. 5. & 10. 12. Thou shalt love the Lord thy God. The rich promises of the Lord to all those who truly love him, Exod. 20. 6. Show mercy unto thousands, etc. Psal. 145. 20. The Lord preserveth, etc. His proneness to hear our prayers, Psal. 116. 2. He bids us ask, and we shall have, seek and we shall find, knock, and it shall be opened unto us, Math. 7. 7. Yea, he oftentimes prevents us, granting before we desire. His practice proceeding from love. Do not Heathen, Publicans, yea savage beasts love those which love them, and shall not we love him? What creature in whom is the breath of life, but it may perceive God's love to it in its creation, preservation, gubernation, direction, and continually receiving good things from him, Psal. 145. 16? All the several sorts of blessings, the multitude, measure, and continuance of the same coming from his love, Psal. 68 19 He daily leading us with his benefits. What godly man but may discern his unspeakable love to him in 
Why God adopted us.  his only Son, joh. 3. 16. to die for him, when an enemy, Rom. 5. 8. To raise when dead in trespasses, Eph. 2. 5. In choosing and taking him to be his son when he was the child of the Devil, and that not because he wanted children, he having a natural Son jesus Christ the righteous: Nor because he needed an heir, he living and reigning for ever: Neither because his natural Son is unfit to inherit, he being as fit as his Father. But only because he loved him. No love like the 
No love like Gods  love of God to us wards; his thoughts are thoughts of love, jer. 29. 11. His affections are affections of love, jer. 31. 3. His words are words of love, jer. 2. 2. And his deeds are correspondent, Deut. ●2. 10. No love so great as the love of God to his children. Not of careful at her. Mat 7. 11. How much more your Father. Not of tender compassionate m●t●ers, Isa. 4●. 15. Y●t will not I. He loving 〈…〉 Hreatly, ●ph. 2. 4. Tenderly▪ Za●h. 2. 8. Everlastingly, jer. 31 3. 4. Freely, without 〈◊〉 desert 〈…〉: which is 〈◊〉 if we consider his 〈…〉, and ou 〈…〉. 1. 〈…〉 〈…〉 we were not Eph. 1. 4. 5. 9 11. W 〈…〉, re naught, ●ph. 2. 2. 5. When w● ●●re ●n●m●●s, ●om. 〈◊〉. 8. 〈…〉 m, 1 ●o●. 4. 10. 
.  19 And secondly, Our love to him 〈…〉 and defective, 1 Cor. 1●. 11. De●iled. Isa. 64. 6. O 〈…〉 d●●t, 〈◊〉 17. 10. And unequal 〈◊〉 God's love, Eph. 3. 18, 19 And last●●, the g 〈…〉 God, he 〈…〉 worthy 〈◊〉 love be●ore, and a●ove all other things. Of 〈…〉 omthing, and there i 〈…〉 thing in the world so 〈…〉 y of ●ur 〈…〉 is. 〈…〉 and what is there in the 〈…〉 w 〈…〉 ●o do us that go●d the Lord doth? A 〈…〉 such de●ight? 〈◊〉 regardful of our love 〈…〉 To which we are so indebted as ●nt● God: Wherein 〈…〉 d such delight and comfort as in the love of G●d? 〈…〉 us with thyself O man, and say, Shall the Lord of heaven and ●●●th ●n●oyne me by his authority, than which 〈…〉 W●●e and allure me by his 〈…〉 more amp; e? To love himself, a 〈…〉 hear our pray 〈…〉 &, himself the only o 〈…〉?  
The s●●●●d 〈…〉 tive d 〈…〉 Great and m●●y are the pro●●table 〈…〉 love G●d. They shall 〈…〉 〈…〉 g 5. 31. They 〈…〉 d, Psal. 14●. 〈◊〉. They are 〈…〉 1. 12. 2. 〈…〉 o 〈…〉. 1. 〈…〉 behold, more may his searching ●are hear, but his inquisitive ●eart d●lv●● into the heart and bowels of the earth, dives below the s●●ting restless waves of the raging Ocean, mounts up alo●t by transcendent speculations peeping beyond those starry bodies. So that he can talk of the ear●●s centre and circumference; of the number, greatness, and dignities of those heavenly lights. Yet this eye hath never seen, ear ●●rd, ●●ther hath it entered into the heart of man to conceive the things which God hath prepared for those that love him, 1 Cor. 2. 9 2. Such is the variable condition of mankind, that he 〈◊〉 not long in one stay: joyed and griefs successively accompanying each other as day & night. In this intermingled intercourse of such contrarieties what can possibly produce better effects than love to God? This making all things work together for th● best, Rom. 8. 28. Do we desire to have the successful proceed of all things? Would we have the fiery dreadful assaults of that old Serpent, the truculent and villainous behaviour of that viperine brood. e. ●. Their 〈◊〉 lies and falsehoods, their tongue-killing slanders, and backbitings: their scurrilous satirical scoffings, and their utmost rage stowing from their malicious envenomed h●art●● In a word, would we have all things, both sins, and sufferings, our own and others turned by God's providence to our good? The way to accomplish our desires is truly to love God, Rom. 8. 28. 3. Consider the perilous condition of such who love not God, Exod. 20. 5. Visiting the iniquity of them that hate me. Deut. 7. 10. Repayeth them that hate ●●m, etc. 1 Cor. 1. 6. 22. If any man love not the Lord jesus, l●t him be▪ Anathema, Maranatha. Wouldst thou not therefore 
 have the Lord visit, i. e. fulfil his threatened judgements upon thee and thy posterity? Wouldst not thou have him repay, i. meet out to thee as he doth to sinners their own ●● 〈◊〉 (to repay, being to pay back, or to pay a man with 〈◊〉 ow●e in ●●y Wouldst not thou be Anathema, Maranatha, 〈◊〉 f●r ever and a ●ay, or with eternal execration: be ●●●s●aded truly and practically to love God. 4. The perfection of true love to God should animate us to put the same in practice. Love to God is called the first command●ment, because it is first to be done, we must prefer the love and glory of God▪ before the love and safety of men and creatures. And the great commandment, it concerning a great person, being of great weight and importance, requiring great knowledge to understand it, and being very difficult to observe.  
Do we as we would be done unto? We ourselves earnestly desire the love of our children. We think ourselves extraordinarily wronged if we want their love. And what respect have we to their greatest obedience if it proceed not out of love? Go therefore, and do we likewise in loving God our heavenly Father. Secondly, we except we are stocks and stones, uncapable of sense, or bruit beasts, devoid of understanding, desire extraordinarily the love of God our Father: without which better had it been not to have being, or if any, the subsistence of some base creature. Instance we in what we can. Be it for proportion ill-favoured beyond all imagination, be it more pestiferous than the eye-slaying Basilisk, and hideous Gorgon. Let it have all the concurring ingredients of misery and contempt, being the subject of extreme wretchedness, and an object of hatred to men and other creatures. Yet man not beloved of God is beyond all comparison more wretched, death being a period to its calamities, and an entrance to the others unsufferable, and never ending torments. But let a man be beloved of God, although he be table talk for hypocritical mockers at feasts: a byword to men vilar then the earth, the drunkard's song, and trampled under foot by every stigmatical varlet, yet is he as honourable as an heir of heaven, a member of Christ, and a child of God. Do we then (as we do if we are in our right wits) desire God to love us, and shall not we love him again? Reason therefore thus with thyself O man. Are there so many profitable advantages accommodating true love to God, and shall I neglect them? Hath true love to God such beneficial effects, and wilt thou despise them? The want thereof such dangerous execrations, and wilt thou incur them? Is love to God that great and first commandment, and wilt thou transgress it? Dost thou think to have the love of God (without which thou art most miserable) and thou not loving him? Is it fit for children not to love their father No no, if other men will hate, yet I am resolved henceforth to love God. Yea, and express the same by hating what is evil. Obedience to God's commandments. A conscionable discharge of the duties of my calling. Conformity to God. Not loving the world. Entirely loving the Saints. Often thinking on God as my chiefest treasure. And loving the coming of Christ to judgement?   

CHAP. III. Duty 2. Saints must shun sin.  
IS God our Father? Then ought we to consider advisedly 
Duty 2.  of our noble parentage, and with all circumspect consideration take heed we disgrace it not, nor distain our Father's household. And employ our endeavours to the utmost to honour and glorify our Father, and grace his faithful family by our virtuous conversations. It is not seemly for a King's son to defile himself with contaminating dung, and such like sordid filth; it's not for them to consort with fellows of base, inordinate, and immorigerous ranks. How much more unfit is it for God's sons (children to a King truly, really, whose kingdom is of such large extension, that heaven, hell, earth, and all places are within his royal government: and of such commanding power, that all created beings, whether ruling Kings or potent Emperors, whether Celestial Angels or infernal Devils, stand his subjects to do him homage and that not for a moment, or some small time of continuance, but through all eternity) to pollute themselves with sin, and impiety more loathsome than any thing whatsoever. e. g. Be it that a man from top to toe is soiled with the most noisome excrements that are imaginable to be upon the face of the earth: yet with a small quantity of water, and a little industry of man it's easy to have him cleansed. Suppose a man to be as it were clad with boils and botches from the sole of the foot to the crown of the head; yet it is possible that good diet, wholesome air, the help of skilful Physicians should restore him to perfect sanity. But all the water in Abana, Parphar, jordan, nor the whole Ocean is of force to wash off, nor the most excellent diet, wholesome air, drugs and pearls of price, horns of Unicorns, stones of Bezoar ordered by the exactest skill of men and Angels is available to purge away sin. It is only the blood of Christ which cleanseth from sin, 1 joh. 1. 7. What made those forborn Apostate fiends of glorious Angels to become damned Devils, detested of God, Angels, and men? Sure I am, not their Creation, it being excellent, but their depravation, their sin. Whence is it that the Lord doth hate his own Ordinances, New Moons, Sabbaths, and prayers, Isa. 1. 15? What occasioneth the Lord to turn a fruitful land into barrenness, save the iniquity of those that dwell therein, Psal. 107. 37. Why did the Lord drown the whole world with an overflowing deluge, overturn those pleasant and fertile cities (even as the Garden of God, Gen. 13. 10.) with fire and brimstone, save only because of their sins? By which particulars it is most perspicuous, that nothing whatsoever so filthily polluteth as sin: and therefore such persons whose father is the great King, ought not to pollute themselves therewith. What else mean those Scriptures, 2 Tim. 2. 19 Let every one who names the name of Christ depart from iniquity. 1 joh. 3. 8. He who commits sin is of the Devil. Ver. 9 Whosoever is borne of God sinneth not. And again, He cannot sinne because he is borne of God. 1 joh. 2. 1. These things have I written that you sinne not.  
1. Mistake me not I pray. I intent not the least allowance of Donatists, Pelagians, Catharists, and Familists, who glory of perfect purity, yea, to be as pure as Christ in heaven: of freedom from all sin, the Scriptures telling me, that in many things we offend all, jam. 3. 2. I seeing the Publican whose prayer was accepted, saying, God be merciful to me a sinner, Luke 18. 13. Saint Paul complaining to be of sinners the chief, 1 Tim. 1. 15. And our Saviour's own Apostles commanded to pray forgive us our trespasses: not for modesty sake, as Pellagians affirm: but of consciousness of humane frailty, as saith Saint Hierome. He who commanded to sin no more, joh. 5. 14. Commanded also to pray daily for forgiveness. He who said, whosoever is borne of God sinneth not, 1 joh. ●. 6. Said also, If we say we have no sin we deceive ourselves, and the truth i● not in us, 1 joh. 1. 8. We make God a liar, and his word is not in us, verse 10. Although we know God heareth not sinners, joh. 9 31. Yet we know also that Christ came to call sinners to repentance. The same God who directed Balaams' tongue to say God hath beheld no iniquity in jacob, nor seen perverseness in Israel, Num. 23. 21. Directed the tongue of Moses the man of God to say, Thou settest our sins before thee, our secret sins in the light of thy countenance, Psal. ●0. 8. What then? is there contradiction in the Scripture? No such matter: both the one and the other are the undeniable sacred truths of God. God seethe no sin in his people, sc. with a revenging eye, as to condemn his people for their sins. That mandate sin no more, is a comparative speech, whereby the cured is exhorted to strive that his sins be not such, nor so many as they had been, but that their force might be weakened, their number lessened, and occasions avoided. God heareth not sinners, i. such who make a trade of sinning, suffering it to reign and rage in them. Whosoever is b●r●e of God sinneth not, cannot sinne: He doth not sin, i. not cherish it, and suffer it to reign, but endeavoureth to cleanse himself from sin, following holiness of life. He cannot sin, ●. ●●to death, as he is borne of God, as he hath God's Spirit, and graces, although as he is man, as he is flesh he doth: He cannot endeavour to sin, etc.  
2 Neither intent I the least justifying of such abominable i●po●rit●s (painted pollution covered with pretended religion is worthy double punishment, yea double damnation) which living i● loathsome impieties, boastingly reject their neighbours, ●●●●stand by thyself, come not near to me, for I am holier th●● thou, Isa. 65. 5. I am not as other men are, etc. Luke 18. 11. I fast, pay tithes, although they omitted the weightier matters of the Law, judgement, mercy, and faith, Mat. 23 23. within full of extortion and excess, 25. of hypocrisy, and iniquity, 28. These righteous persons Christ came not to call, Math. 9 13. These being a generation which are clean in their own eyes, and yet is not washed from their filthiness, Prov. 30. 12. I leave such dotages as the proper characters of spiritual fools, whose ways (though naught) are righteous in their own eyes, and yet are not washed from their filthiness, Pro. 30. 12. Of unsanctified persons, Prov. 30. 13. Of L●wd companions, Isaiah 65. 3, 4. Of formal Christians, Math. 7. 22. Of Civil honest men, Math. 19 20. and of proud Pharisees, Luk. 18. 11. Which were a people eagerly thirsting after vainglorious ostentation, doing all to be seen of men: the greatest enemies (as it's ever the property of outside Christians) to Christ and his Disciples: the most dogged censurers of men's a●tions better than themselves causelessely. A lively picture of whom we shall sinned portrayed in most ignorant sots, goodfellow-drunkards (Papists, hypocrites, familists) and mere civil honest men: whose actions (although in many particulars they come short of those painted sepulchers) run paralleled with theirs, Math. 6. The Pharisee gave, prayed, fasted to be seen of men, Math. 19 20. Luke 18. 11. And boasts of exact obedience▪ Upon which ground I suppose every one of indifferent understanding will ingeniously confess that these forenamed who seldom give except vainegloriously to some clamorous beggars, seldom or never pray in secret, or in their families, only in public to be seen of men. By consequence avouch themselves to keep the Law of God perfectly. for although they are sinners as they say, yet they have kept the 1, 2, 3, 4 commandment, etc. And not in those who are called Puritans by worldlings, because they will not be profane, 1 Pet. 4. 4. Because they endeavour in all things to live honestly, and to keep a good conscience. These (not only giving sometimes in the view of others) carefully relieving the distressed members of Christ in secret: praying conscionably, and constantly to their father in secret: and although they justify themselves in regard of some special kind of sin only, or some degree, or some circumstance, as David clears himself, Psal. 7. & 27. And Saint Paul himself from soule-murther, Acts 20. 26. Yet in regard of their common corruptions, and particular frailties condemn themselves more deeply than any others, Psal. 51. Rom. 7. 16. 1 Tim. 1. 15.  
But sith it is evident without contradiction, that not only all men, but also all regenerate persons who are borne of God are sinners, and yet such are exhorted not to sin, yea are said not to sin, 1 joh. 3. 9 Give me leave briefly to point at (under correction of the learned) the differences betwixt God's children, and wicked men: and then to persuade all such who profess themselves the children of this Father (although they cannot but sin) not so to sin as wicked and ungodly ones do, which is the second Use of this Point.  
The godly man employs his utmost endeavours to shun 
Differen. 1. Godly shun secret sins.  envy and anger aswell as murder, lust as adultery, infidelity, hypocrisy, pride, earthly-mindedness, and all secret and hidden sins aswell as outward impieties. He desiring to approve his heart unto God. He well considering, 1. That the secrets of the heart are as transparent to the omniscient thought-searching jehovah, as the most audible words, and public actions. 2. That God will judge for secret sins aswell as for outward, Rom. 2. 16. The wicked man so be, he can demean himself so smoothly and plausibly that man cannot accuse him of outward villainy: thinks all is well, although his heart is farced brim full of privy pride, secret hypocrisy, shameful ignorance, wanton obscoenities, base earthly-mindedness, cankered envy, unadvised anger, etc. Deeming either his thoughts to be free, or doing all to be seen of men.  
The Godly man (albeit he may fall into some grosser impiety) doth carefully eschew, and with as much loathing detestation, the smallest sins as those of the grosser order, and 
Small sins.  that, 1. Because he knoweth that the smallest is sin. 2. Committed against an infinite God. 3. A trespass against the most holy Law. 4. Able to deprive of the greatest good, sc. God's favour. 5. Able to bring the greatest misery. 6. Not washed away with any thing save the ●●val●able price of the bl●nd of the immaculate Lamb Christ 〈◊〉. The wicked man makes of mountain's molehills, makes no scruple of p●tty oaths, Racha, fool, wanton dalliance, merry and off●●●●s 〈◊〉, hurtful jests, etc. Yea, he is ready not only to ext●●●●te, but to plead that they are small. Whereas no sin is sm●ll compared with▪ the Law, the punishment, person offended, and price of redemption.  
The child of God doth not only take heed of the top, and 
 height of sin, but of the first and least degree of sin. He advisedly considering the insinuating, spreading, and encroaching nature of sin, one drawing on another: he therefore diligently withstands the first degree, he crusheth the egg l●st it prove a Serpent, quencheth the sparkles, lest they fire all, jam. 1. 19 The wicked no whit regardeth concupiscence, the root and beginning of sin, but deals with it as Milo with his calf, carried it a calf, and an ox likewise: custom comes upon him which hardeneth his heart, jer. 13.  
The godly man sinneth not with full consent of heart, The 
4.  Spirit strives against the flesh, Gal. 5 17. His sin is as bitter and burdensome to him as death, Rom. 7. 24. Yea he is so irked with the remainder of old Adam, and with his particular slips and wants in well-doing, that he lamentably complains, O wretched man, ver. 24. Not despairing of salvation, as the next words and last verses of the next Chapter declare, but bewailing his present miserable condition so subject to sin, as one groaning under a heavy burden. And therefore doth earnestly strive against the sin and temptation, ●●●ting the spiritual warfare, with the two edged sword of the Word, and ardent prayer.  
The wicked sinneth with unanimous consent of heart and mind 〈◊〉 headlong into it as the enraged horse into the ●attell, draws iniquity with cords of v●n●ty, Isa. 5. 18. Drinks it down with as thirsting appetite, and delighting pleasantness as fishes do water. And therefore (although he is oft times kerbed by the fear of punishment, and dread of shame (whereas the rich furniture of God's peerless graces, his entire love to God, tenderness of conscience restrains the good) from many foul enormites') seeketh diligently occasion to commit sin, and rejoiceth greatly, finding opportunity thereunto.  
The oftener a Godly man sinneth (although his use is not 
5. By sinning, learn more carefully to avoid▪ sin.  to sinne willingly, neither doth oft fall into the same sin) the greater is his sorrow; Contrition, humiliation, strife, etc. Witness David, Peter, and the incestuous person. A good traveller minding his way, is made more watchful of his footsteps by his many slips, and fall. An approved soldier disdaining base cowardice, and miserable slavery; and thirsting after wished conquest, doth rouse up, and vivify his dismayed spirits with addition of new supplies of vigour: gu●rdeth himself with more heedful watchfulness; buckles his neglected armour faster to his body; yea doubles his diligence in all particulars after the receipt of some shameful foils from the hand of his formidable foe. The wicked is more obdurate by often sinning; grows worse, and worse: seeks it more greedily every day than other, Prov. 23. His custom in sinning takes away the sense of sin: his ordinary feeding upon those grapes of gall, and swallowing down such deadly poison, makes it as welcome to his appetite as his daily repast, and as luscious to his palate as the sweetest Ambrosia: his long grounded acquaintance with those hellish brats, links him with such endeared intimateness to those infernal fiends, that it's as possible to unspotte the particoloured Leopard, and whiten the tawny Negro, as to disjoin his fast glued affections by accustoming to do evil from his sin, jer. 13. 23.  
The godly man advisedly considering what he hath done 
6. Riseth by repentance.  after falling into sin, flies with all speed to the Lord jesus, his soul's physician; uncovers his wound to the bottom, humbly s●ing to have his si●ke soul bathed in, and balmed with the blood of the Lamb. He falls down at the throne of grace, accusing, judging, condemning himself, and sending forth floods of tears from his wounded heart, or grieving that he can grieve no more for his shameful failings. He beggeth pardon for his iniquity with as much earnestness as a condemned malefactor: He loathes his sin now more than ever, for disquieting his soul, and hindering his peace with his God. He becomes more nobly resolute against sin, and its devilish occasions than he was before, so raising himself by true repentance. The wicked although sometimes consideration of the righteous judge, the dreadful day of judgement, & those unutterable torments prepared for the damned, works in them some melancholy fits of dumpishness, yet they never rise by true repentance: for either they are sick not perceiving it, rushing upon the wrath of God like blind Balaā●or although they leave some evil ways, they take other as bad, only exchanging sin for sin: or if they do confess their sins, it's not entire & universal; wanting either sorrowful contrition, or true faith, or a godly purposed resolution to join with confession, the confusion of their sins.  
Thus I hope it is as clear as the shining of the sun in a 
M. Yates, 16. ad c● pag 97.  summer's day: that although all men are sinners; yet there are apparent differences betwixt the good and bad in sinning. A good divine saith well: Their sins are not the same in purpose, which may be the same in performance. Is there not great disagreement 'twixt grieving God's spirit, and despighting the same? Is there not great difference betwixt touching sin, and tumbling in it? sipping of it, and swallowing it up? 'twixt sudden fall into sin, and carelessly lying in it? sure I am there is a manifest dissimilitude between a mad man's, drunkards, and swine's willing, greedy and delightful wallowing in the mire, and the falling of a man in his right wits. And I verily think all men will acknowledge, that its one thing to pursue with all greediness and overtake sin: another to flee amain from it, as from a serpent, and unwillingly be overtaken. 1. Let all such who hate to be reform animate themselves, and encourage others to persist in all dissolute and disorbitant courses. Because the boundless sea of God's mercy is bottomless and infinite; little considering, that although 
a Psal 100L. 17.  God's mercy is everlasting. 
b Exod. 20. 6.  Great. 
c Exod. 33 15.  Free. 
d Psal. 109. 2.  Sweet: yet it is appropriated only to such who 
e Deut. 5 10.  observe Gods commandments. 
f Deut. 5. 3.  Love God. 
g Psal. 102. 18.  Keep his Covenant. 
h Prov. 28. 13.  Confess, and forsake their sins. 
i jer. 3. 12.  Return to God. 
k Amos ●. 15.  Hate evil, do good, establish judgement, etc. 
l Gal. ●. 15. 16.  and such who are new creatures. And not to such who make it a packhorse to carry their hellish enormities. Or 2. Because they may repent at the last aswell as the penitent thief upon the Cross, & many other of their own fraternity, who although they ran riot with them in their prosperity, yet died like lambs calling upon God. Little considering that they (for aught I know) might aswel neglect all means to provide food, and raiment, because God fed, & clothed the Israelites; his ancient people in a barren wilderness so many years miraculously. Smite their dumb beasts to make them speak, because God once did wondrously open the mouth of Balaams' Ass to reprove the madness of the Prophet. Cast away all care, and expect flesh, and bread to be brought from heaven extraordinarily by ravens, because Eliah was once so strangely preserved. Presume to live forty days without bread, or water, because Moses and Eliah fasted so miraculously: As well as think to repent at their last gasp, because once one thief did so miraculously. And as for the repentance of their own boon companions, its probable that it is not sound but counterfeit: For can we imagine that those who will not hear Moses, and the Prophets, so as to be drawn to repentance, and amendment (it being the means the Lord hath sanctified to man's conversion) will be drawn to sound and sincere repentance, and a through reformation of their lives by a fit of sickness? And doth not daily experience demonstrate 
Ficta citò ad naturam red●er●nt suam. Simulata non di● durans. pab. pag. 64.  to the eyes of all such who will open them to the truth, that such people if God spareth them usually like Pharaoh and jeroboam, run greedily with the dog to their old vomit? A learned Knight saith, What shall we call a mocking of 
Sir Wal●er Raleigh in his Epistle.  God, if those do not mock him, that think it enough for God to ask him forgiveness at leisure, with the last drawing of a malicious breath? these find out a new God, make one, a leaden one, like Lewis the 11, etc. Afterwards he saith, Let us not flatter 
1. Book, 2 Chap. 3. Sect. pag. 28.  our immortal souls, 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 than a rebellious presumption, and a contemptuous laughing to scorn, and d●●iding ●f God, his 
 laws; and precepts. That learned Prelate, Bishop 〈◊〉, ●it●s Saint Augustine, thus speaking; If any one being in the last extremity of his sickness, is willing to receive penance, and doth receive it, and presently is reconciled, and departeth hence. I confess unto you, we do not deny unto him that which he asketh, but we do● not presume that he goeth well from hence. I do not presume: I deceive y●u not. I do not presume, he who putteth off his repentance till the last, and is reconciled: whether he goeth hen●e ●●cure, I am not secure, penance I can give him, security I cannot give him. Do I say he shall be damned? I say not so; but do● I say also he shall be freed? no: What d●st thou then say unto me? I know not, I presume not, I promise not. Wilt thou free thyself of the doubt? Wilt thou escape that which is uncertain? Do thy penance while thou art in health. The penance which is asked for by the infirm, is infirm. The penance which is asked for only by him which is a dying, I fear lest it 
 also die. Agreeable whereunto is the saying of Mr. Dike, repentance at death is seldom sound; and Saint Chrysostome doth rhetorically reprove such protracting procrastinatours. But thou sayest, 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 sayest peradventure he will: what sayest thou peradventure, & sometimes and oftentimes, bethink thyself that the business thou hast in ●and con●er●es thy soul. Therefore suppose the contrary, and think with thyself, what if God should not grant me? When thou goest to war thou dost not say I need not make any will, peradventure I shall return again, etc. 3. Let them 〈◊〉 themselves asleep in the pleasant cradle of security, promising to themselves those heavenly habitations assoon, or b●fore the best of the precis●r sort. For what and if they have their faults, so had all the glorified Saints when they breathed in this sub●●●ary world, and so they hope the most resined of them have (Although thus doing they without a●y dissembling, show themselves to be a serpentine seed, feeding only upon the drossy dusty part of the fruitful earth wholly slighting, and neglecting the many fragrant flowers, pleasant plants, and nourishing fruits: and spider-like, sucking only poison from the sweetest flowers in God's garden.) Whereas had they but half an eye truly open, they might as clearly perceive as they see the most glistering stars in a fair night, shining in the open firmament. That the sins of God's children are not recorded for encouragement to sin, but to terrify from sinning: for let any man behold how they smarted, as well as how they sinned. Look upon Noah, derided of his wretched son, cursing his posterity: Moses and Aaron denied entrance into Canaan: Samson slavishly grinding in the mill. David's child dying, his son climbing into his bed, driving him from his regal government. Let him consider the hardness of recovering their former peace, joy, etc. How oft they watered their couch with their tears: how bitterly they wept: how long they lay groaning, and crying, create in me a new heart, etc. Psal. 51. And I think he will not (except he be possessed with a more brainsick frenzy, than a madded Bediam willingly wound himself, 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 devil hath foiled such tall Cedars, and valiant champions, than I so weak, so frail▪ have n●ed with all circumspect watchfulness to shun idleness David's wonder: take heed of wine overcoming righteous Noah, strive against presumption occasioning Peter so oft with such fearful imprecations to deny his master: yet let every one who hath the seed of God's spirit abiding in him, take heed that he doth not sin in the Scripture phrase, sc. so as to commit sin, wittingly, willingly, unrepentantly. To this end let him advisedly consider.  
1. That sin is the only thing which his heavenly father 
Dissw. 1.  hath forbidden him: will not joseph meddle with his master's wife, because she was the only thing in his master's house, he was not to meddle withal: and wilt thou show thyself so unthankful to a father so liberal, and bountiful 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 darkness in regard of its author, fountain, its nature, and effects plunging into Gehenna, a place of utter darkness. 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 painfulness, bitterness, noisomeness, and loathsomeness, and of the power none can withstand it. God is good, sin is evil; for it is 1. The most loathsome, and irksome thing in the world. Compare we it with the most offal, and refuse things, and we shall find it most noisome, and excrementitious. Is it not resembled to thorns, briers, pitch, than which what more averse to the touch of man? To dregs, gall, wormwood, than which nothing more distasteful. Is it not termed stink, dung, carrion? then which there cannot be any thing more disliked of the smell. Is it not styled mire, dog's vomit, menstruous clouts? on which particulars the sight doth loath to look. 2. It is the shamefullest thing in the world. Not only are God's children ashamed of it, Rom. 6. 21. but even the grand seigniours in Satan's band. It's a rare thing (I think) to find a quassing drunkard, filthy whoremonger, hypocritical glozer, grating usurer, or any other of those higher forms in Satan's school, of such a whorish forehead, as to profess himself a trader in such disordered courses. Nay, will they not disclaim all acquaintance with them? will not the cut throat usurer say he is no usurer, but a charitable benefactor to the needy man? the glozing dissembler glory of his uprightness? or can a man draw from drunkards, or strumpets an acknowledgement of their villainies? 3. It is of all evils the most depriving of good, bringing sterility upon the fruitfullest countries; staying the most pious actions with a tincture of such a displeasing die, that sacrifices by this means are made abominable: new moons, and Sabbaths' hateful, and prayers not sufferable.  
It is most unlike God's works. Sin is a work of the flesh, Gal. 5. 19 His of the Spirit. Sin is a work of Satan, 1 john 3. 8. Sin is a work of the body, Rom. 8. 13. His of the Spirit.  
It is that which Christ jesus his Heavenly Husband, soul's Saviour, by whose means it is that the Lord is become his gracious Father, came to destroy, 1 joh. 1. 7. 22. &. 3. 5. And that upon good grounds: It being against his Father's glory: the salvation of his Elect: it being contrary to his Father's works, and advancement of his kingdom.   

CHAP. FOUR Duty 3. Saints must depend on God's providence.  
IF God be our Father, we ought to cast our care upon him, 
Duty 3.  depending upon his fatherly providence for food, raiment and the supply of all outward things. This truth being a maxim surely confirmed in those sacred lines written by the heavenly Majesty, and generally assented unto by all men. I supposing there is not a man to be found either so unexperienced or brainless as not to consent that children's sole dependence is on parents wise and careful providence. I shall not need long to insist in the confirmation of this Thesis. In a word, David, Psal. 55. 22. hath these words, Cast thy burden upon the Lord, q. d. If there be any thing which troubleth thee, or that thou thyself standest in need of, commit the care thereof into God's hand, staying thyself altogether upon his providence, He shall sustain thee. i. God will play the part of a good Father. St. Peter, 1 Pet. 5. 7. Casting all your care upon him, for he careth for you. Let it be the badge and character of all gold-sicke Mammonists and earthly-minded worldlings (in whose catalogue I include not only greedy inclosers, cutthroat usurers, unjust getters: but also swil-bellyed drunkards, lascivious wantoness, riotous spendthrifts, etc. For although these in their own apprehensions, and the world's conceit are free from avarice. Yet it's evident that they are notable Mammonists as thus:  
1. Those are truly covetous whose desire of other men's goods is such, that for the obtaining thereof, they stick not to use means indirect and unlawful, Eph. 5. 5. But these riotous 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudater, alioni avid●● avar●●. Eph. 5. 5.  roisters for the general have desires enlarged as bell after their neighbour's goods: little regarding how they get, so they may have to spend upon their lusts, hence it is that they'll be usurers, make no scruple of oaths, lies, or any such like sinister means to minister fuel to the consuming fire of their insatiable and ravenous lusts.  
2. Those who desire worldly things before and above any 
〈◊〉 Col. 3. 5 .  thing, are covetous persons, Col. 3. 5. But these jolly follows desire worldly things before & above any thing. For they pursue with such enraged thirsting appetites carthy dross, that they will not refrain upon the Lord's Day from plodding and prattling about their adored God. They cannot spare the Lord a fragment of their time to pray with their families, or in private. They cannot when God by his judgements, sovereign authority, by commandment, the necessities of their brethren, and their own duty, in joins sanctity, days of humiliation and fasting, lest they should be undone.  
3. They who are lovers of money, are covetous persons, as appears 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by comparing Herald 13. 5. 1 Tim. 6. 10. In both which places the word is the same, and translated in the one, love of money, in the other covetousness. But these men are lovers of money, preferring it before the glory of God, their soul's health, and their poor brother. And therefore although they stick not bravingly to defray large expenses at some drunken sitting, and lash out in trimmer attire perhaps then their neighbours, yet are not to be excluded the lists of covetous persons. Let it be (I say) the note of such, to distrust Gods gracious providing for them: From which mistrustful diffidence, 
Insoelicissimi p●uperes sic sunt, quasi inter concertantes procellas in medio mori posit●: nunc istcrum 〈◊〉, nunc all num stictibus ●bruuntur. Salu. lib. 5 pag. 514.  their in humane depopulations, unnatural usuryes, purloynings, lying, defrauding, and an innumbred swarm of such unconscionable kinds of get, whereby they tear in pieces their poor brethren, contrary to the laws of grace, nature, and charity, do stream forth. But let not the least thought of diffident distrustfulness seize upon the ennobled soul of any in God's family. No, not of such whose drooping souls are ready to saint and sink under the pressures of poverty and scantness.  
1. For be it that inregard, 1. Of the inhuman practices 
The poor man's hurters  of madded and irreligious depopulatours, an order of men more worthy banishment from our English Coasts (in my apprehension) than the jesters, jugglers, loiterers, vagabonds and fools, which Marcus the Emperor shipped from Rome: these being in my conceit the greatest bane to our Commonwealth, robbing, 1. Our Dread Sovereign of many able subsidy men, so of maintenance. Of many able fight men, so of safety. Lessening the number of his subjects, so of honour. 2. Our country of its native commodities, corn and cattles, the town in tillage maintaining fare more cattles than the same enclosed. And of the fruitful endeavours of many able bodies: there being a necessary dependence of the greatest number of trades upon the tilled town: and the tilled town besides the many benefits other ways, affords employment to as many if not more shepherds than the same enclosed.  
2. And in regard of the never satisfied thirsting appetites of greedy gripes of this world, whose hunger after golden vanities cannot be satisfied with any additions to their former sufficiencies. Which unquenchable humour causeth them to get into their hands as much as possibly they can (little considering that the Commonwealth is benefited most by distribution of its employments into as many families as is possible) and to engross in these scarcer times more corn than is fitting, to turn the staff of bread excessively into a drunken commodity for their own inrichment (no price being ever great enough to satiate their greedy appetite) to be wasted by the sons of Belial upon their quaffingale-benches: whose vicious humour is so patronised. That what with Officers unwillingness to displease their drunken neighbours: nothing regarding God, King, conscience, and the present calamity. What with the many proctors such have in private and public, some in pulpit daring to exclaim against those who disease these drunken Devils: Except justice deals wisely and resolutely, it willbe as great a waster as I know any. Be it I say in regard of these two evils, it is a matter of great difficulty (if not of impossibility) to have befitting subsistence for the greatest part of the poorer sort of people. The former depriving them of employment. The latter of livelihood, pulling it almost wholly out of their reach. Yet all you who are not only poor, but God's poor also, (there are poor, and Gods poor, Psal. 72. 2. judge thy poor: such are Gods poor, who are godly and poor, religiously worshipping God, committing themselves wholly to his protection, and which are poor in spirit, Math. 5. 2.) and so have him to be your Father. Be you persuaded (for it being a harder matter to depend upon God when outward means are wanting, then when they are enjoyed. I therefore direct the drift of this exhortation (although to all God's children in general) especially to you) notwithstanding these main obstacles, to have a firm dependence upon the gracious providence of your heavenly Father. But do not think that I intent to dissuade you from prayer for daily bread, Christian providence, and painful industry in your lawful callings. Do not imagine that I advise you profusely to spend that God may send, according to that wicked proverb. Or to have you through your negligence lose the worst of your substance. For a godly man must pray, labour, provide, shun wastfulnesse, and preserve from loss the meanest of his substance: and may do all these things, and yet be neither covetous, nor distrustful. Although for these causes Gods children are esteemed of all men most avaricious: Yet for a man I hope, 1. To labour in a lawful calling painfully and diligently is not covetousness: If it be done in obedience to God's commandment, without the least inordinate desire unto, or love of money: and for a supply of present necessities. For this did St. Paul, yet was not covetous, yea he proves by thus doing that he was not so, Acts 20. 33, 34. 2. To provide carefully for a man's family is not covetousness: so it be not immoderate, neglecting the poor, and distrusting the providence of God, for thus did jacob, and Saint Paul, and warrantably, 1. Tim. 5. 8. 3. To save from loss the basest of a man's substance is not covetousness, except we will tax our Saviour Christ jesus for saving of fragments. 4. Neither is every desire of worldly things covetousness, no more than every desire of drink is drunkenness, of meat gluttony, for then sowing, we could not safely desire a harvest. It is an inordinate desire of meat which makes a glutton; of drink which makes a drunkard, so of money which makes a covetous man; scil. desire of more than needful, then that which will do a man good; we may safely ask bread, and desire what we labour for. The world therefore doth good men a great deal of wrong; taxing them for these particulars with covetousness. They desiring not the least mite of other men's goods, defrauding no man of a pin, not desiring wealth above, or before all things, but God's kingdom, grace, etc. not loving money, for did they, how could they sanctify Sabbaths, days of humiliation, and fasting, and their families daily by christian exercises. But in Saint Paul's sense 
1. Cor. 12. 31.  they are, I confess of all men exceeding covetous. They earnestly desiring, and greedily thirsting after spiritual blessings, and heavenly glory. Now give me leave to use four motives to persuade you to rely upon your heavenly father, to live by faith.  
Art thou a father having children few, or many? then be 
Mot. 1.  thine own judge, if thou deemest not thyself disparaged, if thy children misdoubt thy want of willingness to provide for them to the utmost of thine ability? nay, do they not solely depend on thee, and seek for food, raiment, and such like necessaries at thy hands? And darest thou having the blessed testimony of God's spirit? Rom. 8. 16. the spirit of prayer, Rom. 8. 15. being a follower of God as a dear child, being borne of God, and so having a comfortable assurance that thou art God's child by adoption, dishonour thy heavenly father, distrusting provision? Doth he not bear as tender affectionateness towards his children as thou dost towards thine? God forbidden that any such villainous thought should seize upon thy heart. He loving his children greatly, Ephes. 2. 4. everlastingly, jer. 31. 3. tenderly, Zach. 2. 8. more than any mortal father, Mat. 7. 11. or the most pitiful mother her sucking infant, Isa. 49. 15. Is he not as able to sustain his children as thou art to maintain thine? Who; and what is he who dares suffer his heart to nourish any such hellish blasphemy: The earth being the Lords, and the fullness thereof, every beast of the forest being his, the cattles upon a thousand hills, the fowls of the mountains, and the wild beasts of the field?  
Cast thine eye upon such comfortable promises recorded in the sacred Scriptures, Psal. 34. 9 there is no want to them that fear him, ver. 10. the lions do lack, & suffer hunger; but they that fear the Lord shall want no good thing, Mat. 6. 33. all these shall be added to you, Psal. 33. 19 He will deliver their soul from death, & keep them alike in the time of famine. Sure I am, the promises of God as they are sweet, and precious, so they are yea, and Amen, 2 Cor. 1. 20. Rom. 4. 16. for he cannot lie. Numb. 23. 19 joh. 1. 2. and the Lord is unchangeable. If therefore thou fearest God, first seek his kingdom, and the righteousness thereof, and if the enjoyment of these things be for thy good, misdoubt not the fruition of them.  
Consider seriously that thy heavenly father hath graciously provided for his charge of children in their greatest extremities, and oft times unlooked for provision, Gen. 42. 1. Why look you, etc. the Lord made sufficient provision for them. He gave them bread in a desolate wilderness, Exod. 16. 15. 35. He giveth Sampson water out of Lehi, judg. 15. 19 He feedeth Eliah by a widow, and ravens, 1. King. 17. 4. 9 with a cake, and cruse of water, 19 5. 6. an hundred Prophets by the bountiful 
Saint's extremities are Gods opportunities.  hand of a good courtier, 1. King. 18. 13. David speaks nobly to this purpose, Psal. 37. 25. I have been young,— never saw the righteous forsaken, nor his seed begging bread. And I verily think (although the number of beggars doth daily increase) let a man diligently view over a whole country, and he shall hardly find one whom the world calls puritanes, so forsaken of God, as to beg his bread, but either the Lord doth stir up the hearts of some good Obadiahs to relieve them in secret: or doth contrary to all expectation sustain them: or makes their little as effectual (like the widow's meal, 1 King. 19) or as if they had great abundance; and more available than great revenues of wicked men, ps. 37. 16  
Take notice of the extraordinary bountifulness of thy Father, Giving food to all flesh, Psal. 136. 25. Satisfying the desire of every living thing, Psal. 145. 16. Filling all with his good, Psal. 104. 28. (hence it is that the eyes of all wait upon him, Psal. 145. 16. and the Lions seek their meat of God, Psal. 104. 21.) and thou must of necessity confess: That all sustenance is his gift. That all are mere gratuities. That he doth continually supply the wants of all creatures. And that he is a liberal giver, feeding millions of millons every day. And then rouse up, and animate thy drooping and dismayed Spirits, as Christ did comfort his distrustful Disciples, Math. 6. 26. etc. Do all the innumbred swarms and troops of birds, beasts, and fishes depend upon my Father? Doth he afford them such sufficient supplies and contented satisfactions, that although they have nothing beforehand to glut and satiate the eye, they chirp and sing, leap and skip, and shall I distrust who am a man, a child by adoption? God forbidden. will not the Lord much more provide for me, who am better than they? Doubtless he will. Be it therefore that I am poor, yet my Father hath more than enough to supply my wants. Be it that I see no means in humane reason how to live, yet will I depend on him who can preserve me with, or by small means. Be it that my charge is great, yet will not I distrust: I see the little Wren, a poor and weak bird, having her nest stored with a multitude of little helpless creatures, to skip 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 means to get. She hath less. It is my gracious Father who provides for her and hers. He will also for me and mine. To this I may fitly add the saying of a devout Writer: Thy children are thy riches, children are not a trouble, 
Fil●● tui divitiae tue sunt, silij non labour, 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 pis●es maru pascit, quadrupedes etc. Quis vestet? qui agros herbis ac floribus vestit, atque frondibus silvas. Adrian. Ca●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 evil, the complaint is not of their number, but their vices. Who shall feed them all? He that feedeth the fishes of the sea, the four footed beasts, etc. Who shall  them? He who doth  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 son honoureth his Father. If I be a Father where is mine honour? Our Father— hallowed be thy Name, is the continual cry of God's children, and it's a necessary inference. If we ought to honour our fathers by nature, precedency of time, age, and office, much more the Lord our Heavenly Father. In prosecuting this filial duty, I intent to have the judgement rightly informed how God must be honoured, and to persuade by certain motives the affections to practise this fourth silial duty.  
God may be honoured or despised many ways, but these three especially.  
1. In himself or his own person, divers ways. 1. By obeying him and submitting ourselves to him. 2. Believing 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 sins.  
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 dishonour 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 himself or servants: and in regard of his Ordinances, when any of them are refused or abused.  
We are to honour our Heavenly Father with soul and body both, for he created them both, Eccl. 12. 1. Remember thy Creator, Ver. 9 Spirit to God who gave it. He 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 glorify both, 1 Cor. 15. 49. But first with the soul, Psal. 103. 1, 2. Bless the Lord O my soul. And that: 1. Because the Lord requires it most, Deut. 6. 4. joh. 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 joh. 3. 19, 20. 21. 4. Because the Lord regards it most. And 5. Because if the soul once truly honour God, it will draw the whole body. Let hollowhearted dissemblers and tombe-like Pharisees (as Alexander in another case scattered in India at his departure spears, shields, swords, and other warlike furniture, fit for men of giantlike then ordinary stature, that he and his might be thought to be men of extraordinary greatness) seem to glorify God more than other men, being in the mean time as full of dregs and filth as a loathsome cask, and as empty of worth as a drum, having in it nothing but windy air, 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 effectual, spiritual, distinct, special, lively, experimental, and consequently, saving knowledge of God, the want thereof causing a denial of honour to the Lord, Exod. 5. 1. I know not God etc. Rom. 1. 21. 2. By a true faith, unbelief hindering from sanctifying the glorious name of God, Num. 20. 12. Secondly, in his affections. 1. By a spiritual child like or silial fear, whose fruit and force is to restrain from vice, and constrain to well-doing for desire to glorify God. 2. By a Christian love a fruit and sign of a justified perion, causing us to delight in God for his goodness sake, and in our neighbour for God's sake.  
2. With our tongues, given us by our sole Creator for this end, jam. 3. 9 Therewith bless we God, even the Father, Phil. 2. 11. that every tongue should confess to the glory of God the Father. Psal. 51. 15. And my mouth shall show 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 known unto us, e. g.  
1. By talking reverently of the unmatchable sacred, sanctifying Word of God a necessary duty imposed upon all God's children, book-learned or illiterate, Deut. 6. 7. These words shallbe in thy heart,— and thou shalt talk of them. Yea, it's impossible the Word of God should be in the heart (as it dwelleth richly in the heart of God's children) and not in the mouth, Psal. 37. 30. 31, The mouth of the righteous— the Law of God is in his heart. Abus. 1 Oh that I could dissuade all that hear me this day from all vain and fruitless conferences of the Word of God: such I mean which tend neither to the glory of God, nor edification of mankind: which that I may do, I will propound these following particulars to be advisedly considered. Dissw. 1 1. This Word of God is a most medicinable plaster of the soul, Psal. 107. 20. Therefore to be applied to heal. 2. It is leaven, Mat. 13. 33. Therefore to be employed to alter the nature of man, turning his heart first, than his members, that he may lead a new life. 3. It is bread, the soul's bread, Prov, 10. 21. Amos 8. 11. Not only vivifying the same, but also preserving its health and sanity, making it lively and full of vigour. 4. It's water, yea a transcendent water, for pleasure, profit and necessity. It is water drawn out of the Wells of salvation, Isa. 12. 3. Still refreshing waters, Psal. 23. 2. And as the sweet distilling rain, dewing down abundance of fatness upon the thirsty ground, Isa. 55. 10, 11. It is water to mundify the putrified sores of a wounded soul. To cool the scorching heat of fiery trials and hellish temptations To animate with all refreshing comforts the unwearied soul pressing forward with an ardent earnestness in the race of Christianity, and fight with an invincible courage, and undaunted resolution under the Lord jesus. To fructify the soul naturally b●ren of goodness, that it may be as a field fruitful in good works. 5. It's a treasure unmatchable and peerless, Mat 13. 44. To be desired most earnestly, esteemed most highly, kept most carefully, and lost most unwillingly. 6. It's the excellent heritage of the Lords inheritance Psal. 119. 11. Surmounting fare in worth or value the most refined silver, and purest gold of Ophir, Psal. 19 10. 119. 72. All manner of desired riches, 14. And the richest spoils taken after a wished conquest, Ver. 162. Is it so, as so it is, and shall we then use it fruitlessly? God forbidden. Abus. 2 Secondly, from framing or reciting jests of the Word of God. What, and if julianian A postasie scoffs at those Heavenly Oracles, saying, turn the other cheek (after blows given to Christians) according to your Master's Precept. What though godless Atheism sports itself with such sacred phrases, yet my brethren do not you. Dissw. 1 It is not good jesting with the mighty hand, and powerful arm of the world's Creator, Isa. 49. 22. 53. 1. The rod of God's mouth, 11. 4. The rod of his power, Psa. 110. 2. A sharp two edged sword piercing to the dividing asunder of the soul and spirits. Abus. 3 It is not safe dallying with such a devouring fire, jerem 5. 14. & 2●. 29. Thirdly, from abusive usage of it in countenancing vice, or disheartening virtue. Let none of us dare to wrest these sacred lines, and wring the Lords sword as it were out of his own hand. Dissw. 1 It is an axe keen and sharp, Luke 1. 9 To destroy sin not grace. It is a sword double edged, and cutting, Psal 45. 4. Neither to offend virtue, nor defend iniquity. It is a hammer, able to 
3. 〈◊〉  break and bruise to powder the Adamantine stony hardness of man's heart, jer. 23. 29. To batter down Satan and all his complices, not to hurt the Lords Anointed. It is a goad sharp and piercing, Eccl. 12. 11. To stir up the good being slothful to discharge their duty: to gall only the wicked and ungodly. Abus. 4 Fourthly, from talking of it charmingly, of all inchauntments those are most dishonourable to God, most acceptable to Satan, and most hurtful to the charmer which are 
Disc. of Witch. Dissw. 1.  made of the Scriptures, saith Mr. Perkins. It is the peculiar heritage of the righteous, Psal. 119. 11. What have you to do 
Ob. 1. An.  with it therefore you sons of Belial? It's a medicine. True: to draw out and dry up sin being rightly applied, not to cure the bodily sickness of men or beasts. It's a pearl, Mat. 13. 45, 46. True: to enrich and garnish the ennobled soul of God's children, and therefore with all diligence to be laid up in the heart as a peerless gem, but not to be hanged about the neck to drive away Devils.  
2. By talking reverently of the titles of God we honour our Father. By speaking of these vainly we dishonour him. Abus. 1 Either by vain admiration, cursed imprecation, or abusive benedictions. I earnestly desire and wish that the vain admirer who upon every unwonted accident breaks out into such like speeches, O Lord, O jesus, etc. Would seriously consider: Dissw. 1 1. That he hath not the least warrant for this his folly in any parcel of God's Books. 2. That he is jehovah, a being of greatest Majesty and power, who can consume him in a moment with the breath of his nostrils, whose glorious titles he so fond abuseth. 3. That he dareth not so idly intermingle the sacred Names of his consecrated Sovereign 
Humana sort redlit aqualis. Salu. ●. Gub. lib. 3. pag. 75.  in his ordinary communication. Abus. 2 Dissw. 1 Yet is he but a man, the son of a woman, as subject to death and judgement as himself. Secondly, that the cursed imprecatour and rash petitioner (whose mouth is wont to belch out most hellish language, wishing things evil and execrable to befall others, or himself either absolutely or conditionally) would be instructed that he hath no ground from the imprecations of those renowned Saints, Paul and David. These did imprecate others, Psal. 109. 2 Tim. 4. 14. True. These were men of Ob. 1 extraordinary gifts, being enabled to discern the persons against whom they prayed to be incurable; and they did imprecate out of a pure zeal to God's honour, and of his glory. David did imprecate himself although conditionally, Psal. 7. 4, 5. True. But the matter was weighty, and there was no other means to manifest the truth: i. e. his innocency, in that wherewith he was charged, and therefore no warrant for such like horrid, and blasphemous speeches, I would I was hanged, I would I was damned, the devil take me, etc. And be advised, premeditately to ponder in what a pitiful plight he was in, should the Lord deal with him according to his wish. Abus. 3 And thirdly, that the abusive blessers who thank God for their unconscionable get and other execrable impieties, like Micahs' mother, judg. 17. 2. and Saul, 1. Sam. 23. 21. making God the author of such their impieties, Dissw. 1 would abandon those blasphemous benedictions, considering that God is the only, and chief good, goodness itself, the author of all good, & from whom nothing but good. And as for evil he doth prohibit the doing, detests the act, and punisheth the agent which he would not do: was it his own work. That God is wisdom, sin is folly. How can wisdom produce folly? God is justice, sin injustice. How can justice produce injustice? God is mercy, sin is misery whose beginning is doleful, continuance toilsome, and end shameful, and therefore, that God cannot be the cause or author of their sins.  
3. By speaking reverently of his divine attributes as justice, mercy, wisdom, etc. That mighty Lord on whose hand the King of Israel leaned, dishonoured the Lord in doubting of, or questioning the plenty promised, 2 king. 7. 2. So Moses by shortening the Lords hand, Num. 11. 21, 22, 23. & divers do no less, daily complaining of their ill luck, & bad fortune I will for this time summarily, and succinctly give a taste only in two; justice, and mercy. For the first, we honour the Lord, declaring him to be as indeed he is most just: and that 1. Simply and absolutely, 
1. justice.  as he is of himself infinitely and perfectly righteous in himself, and of himself. 2. Respectively and relatively, in regard of his office, he being the most righteous judge of men, and angels. For 1. Knowledge and understanding of things, and persons to be judged. 2. Care of equity. 3. Rightful authority to determine, and decide. 4. Power and ability to punish offenders, and free the harmless innocent which are in God infinitely, and transcendently. Abus. 1 Surcease therefore O you sons of men, to tax God of injustice: either Because he punisheth finite sins with infinite punishments: for what though sin as it is a transient action is finite and temporary: yet in regard of the object against whom it is committed: of the subject wherein it is resident, mind of the sinner, and law whereof it is a breach, it is infinite. Or because he loved jacob, and hated Esau before they had done good or evil. Who art thou that darest reply against God? Hath the potter power over the clay of the same lump to make one vessel to honour, another to dishonour, and hath not God? May he not do with his own what he will, Rom. 9 20. 21. Or thirdly, by your overbold, and saucy presumptiousnesse in sinning; sealing to your souls a general acquitt all from all those unutterable & insufferable tortures, the just judge of heaven and earth hath threatened against impenitents, because he is merciful, so wholly despoiling that glorious majesty of this divine attribute justice. A good divine saith thus, let fond presumption 
M. Yates, I 〈◊〉 Ca●●r:  hope for parden without payment, disjoin mercy, and justice in him to whom both are alike essential, and say, although I go on in sin yet God is abundantly merciful: go on, presume, and perish. Mercy. 2 For the second, we honour our heavenly father, when we rightly ascribe mercy to him. The Lord is most merciful, his mercy being of such large, and endless extent that in regard of continuance it doth equalise eternity, Psal. 103. 17. In regard of reach, and compass, it extends itself to the highest hills, clouds, and heavenly habitations, Psal. 36. 5. to all persons, yea created beings, yet restraining itself in respect of spiritual and celestial benefits, to such as carefully observe the commandments of God, Deut. 7. 9 Truly, and entirely love him, Ibid. Confess their sins, and forsake them, Prov. 28. 13. And turn from their transgressions, le. 18. 8. To God, jer. 3. 12. Two sorts of people, therefore as much as in them lies, rob our heavenly father of his due honour: namely such; Abus. 1 1. Who make him less merciful than he is, and that 1. By rushing headlong upon that dreadful rock of desperation, falsifying Gods promises, Cayn-like, crying out their sins are greater than can be pardoned: Whereas could they but repent truly, and savingly, their most deep died scarlet-like sins should be blotted out of God's remembrance. 2. By comparing Gods unparaleld mercy with mortal man's. The Lords being everlasting, constant, free and rich. Mens being momentany, mutable, mercenary, and poor. 3. By an overweening conceit of their own worth: promising to themselves undeniably those blissful joys for their merits sake, deeming their own worthful actions to be sufficient to purchase that matchless crown of glory if not superabundant and superrogatory. Secondly, who make him more merciful than he is, casting the innumbred swarms of intolerable prodigious oaths, beastly drunkennesses, and other their obstinate hellish enormities upon the mercy of God, as if it was a common packhorse, whereon to unload their wilful, and unsupportable evils, causing the creatures to groan, and the earth to mourn, and reel to and fro, tottering and staggering like a drunken man; little considering, that as he is merciful, so is he just: and those who will sinne because God is merciful, shall surely be plagued because he is just.  
By speaking reverently of the unspeakable works of God, both Immanent in himself, acknowledging with the Apostle the depth of the riches both of the wisdom and knowledge of God; and that his judgements are unsearchable, and his ways past finding out: and Transeunt as his wonderful works of creation, redemption, and particular works of mercy, Exod. 15. and justice, 1. Sam. 3. 18. job 1. 21. Let these short instances in few words now suffice. We honour the Lord by talking of the works of Creation, after this or the like manner. Who created? The Lord of hosts, What he made? All that is made. How he did it? With his Word. To what end? His honour and glory. And here I cannot omit to reprove a most vile (although usual) kind of dishonouring the Lord, in laughing to scorn persons in body deformed, or in mind defective. The renowned maker of the world, and not the workmanship, being (in my shallow apprehension) derided. Suppose a man for instance coming into the workhouse of some skilful artist; and there beholding some piece of work less curiously wrought then other, should therewith sport himself with scoffing derision we could not but conclude; That the artificer, and not the artifice is reproached. Secondly, we may honour the Lord by speaking reverently of the work of the world's redemption, it declaring. Who redeemed? The ever blessed Son of God. From what? The curse of the Law, the wrath to come, the devil, the hands of our enemies. Wherewith? His own precious blood. Whom? his pasture sheep. And why: his own honour, and glory. We may honour God with our tongues by the right use of an oath: sc. The person rightly qualifyed; having a warrantable calling thereunto; the matter being true, just, and of great importance: the manner, time, and causes rightly observed, Deut. 6. 13. & 10. 20. For hereby we make the Lord a witness, judge, and revenger. Two sorts of people I desire to advise, deserving greatly to be taxed concerning this particular: they greatly, dishonouring the Lord about an oath. Abus. 1 1. Fantastical, anaba●tisticall dreamers, who condemn all swearing as unlawful, and would you think why? Mat. 5. 34. Ob. 1 Swear not at all saith our Saviour. Cons. 1 A weak ground for their worthless tenet. Scripture is never repugnant to itself, there being a most melodious harmony, and sweet concordance in all those sacred lines: But other Scriptures warrant a rightful swearing: 1 by precept: 2 examples of the Lord himself, his anointed one, the glorious angels and blessed Saints: 3 and by a necessary use thereof, Heb. 6. 16. An end of all strife: And Christ jesus in that forenamed place, gives not a new law, but only showeth the meaning of the old. His intent is not to overthrow, but to rectify the law, being shamefully corrupted by those false pharisaical glozing glossers. Our Saviour only qualifies but condemneth not an oath. He debars not from a necessary confirmation of truth by an oath, but only corrects the evil custom and use of swearing, which was such that they thought it a matter of no moment to swear in familiar talk by heaven, head, earth, etc. Abus. 2 Secondly, all wicked swearers who dishonour God by swearing; 1. Falsely, they affirming by oath that they know or think to be false. These perjured persons as they maintain lies: call God to witness them: and pray for a curse upon themselves: so they shall certainly smart for it, as you may clearly see, Zach. 5. 3. Mal. 3. 5. 2. Or pestiferously binding themselves by oath to do mischief, like cursed jesabel, 1 Kings 19 2. Cruel Herod, Mark. 6. 23, 26, 27. And those bloody jews, Acts 23. 12, 13. 3. Or superstitiously swearing by that which is not God, jer. 5. 7. 12. 16. Amos 8. 14. Math. 5. 35. 36. 23. 20, 21, 22, Or by the Lord, and some thing else, Zeph. 1. 5. Dissw. 1 I earnestly desire you all hereafter to forbear swearing by creatures, as by bread, drink, light, faith, or such like. Considering, 1. That God himself is hereby dishonoured: He requiring this duty to be given to him alone. 2. Man hereby dishonoureth himself, making the creature being worse than himself, his better, an oath is taken of the better, Heb. 6. 16. 3. I cannot see but swearing by the rood, mass, etc. is forbidden, where swearing by Malcham. And the sin of 
jurare per creaturas est illicitum, Origen. lib. ult. contra Celsum fol 239. 6. Quidam ex secta Pythagorea maluit tria talenta perdere quam jurare. Idem. Hom. 24. Fol. 58. Jurantes per creaturam ideò peccare dicuntur quia ignorato aut neglecto opifice religionem operibus & creaturu impertiuntur. Hilar. Can 4 in Math. fol 76. 6.  Samaria is prohibited because the former are, as the latter were idols, and that Math. 5. 34, 35, 36. Forbidding to swear by heaven, earth, jerusalem, etc. Forbiddeth also in my conceit swearing by light, bread, silver, drink, faith, and such like, these being, but creatures aswell as those. 4. Great is also the peril of such like swearing, the Lord saith such forsake him, jer. 5. 7. threatneth not to spare, ibid. to overthrow them, jer. 12. 16, 17. And condemnation, jam. 5. 12. 4. Or fourthly, by swearing causelessly or rashly in their ordinary communication, deeming it a matter of manhood to toss and tumble in their blasphemous mouths the sacred Name of the Lord of glory. Or if they abstain from such a height of prodigious villainy, conceit themselves that a now and then intermingling of oaths of a lesser rank to be a garnishing Rhetorical flower to adorn and beautify their communication. Say not, O my brethren, Ob. An. 1 It is truth which you confirm by oath. For neither may we swear to the truth, but when we have a calling thereunto. Neither may we confirm all truths by oath. For when then must we use yea, yea, nay, nay? And usual swearing to truths is a ready way to swear falsely. Say not it is your infirmity. For swearing is a presumptuous sin proceeding from evil, Mat. 5. 37. 1. From an evil heart, or evil continued custom, or that evil one. Say not you are urged so to do. For sure I am, neither God, nor grace, nor godly men do compel any to wicked swearing. The drunkard is urged to his more than brutish evil by his cursed appetite, and ungodly pot-mates yet is his sin damnable. The filthy adulterer is urged by his hellish lusts to commit villainy: yet is he inexcusable. So be it that the swearer is urged, yet it is by the Devil whom he should resist, his wicked heart which he should master, and ungodly associates whom he ought to avoid. Say not you cannot be credited except you bind your sayings by oath. For, whether is it better that you should be discredited, or God dishonoured? 2. Are you not ashamed so to live that you cannot be credited without swearing? 3. Do you not know that this is a ready way to make you never credited? Will not wise men (think you) reason thus? He who makes no conscience of swearing, makes none of lying. But such men make no conscience of swearing, therefore none of lying. But rather reason thus with yourselves, and say: Do evil words corrupt good manners, 1 Cor. 15. 33? Dissw. 1 Then surely needless oaths, for they are evil. Cannot many words be without sin? Proverbes 10. 19 Certainly many oaths much less. Must we give account for idle words? Math. 12. 36. Much more for idle oaths. Are idle oaths Symptoms (Christ being judge, Math. 5. 37.) of an evil heart, and a wicked custom? Do such (according to Saint james 5. 12.) endanger a man's salvation? Doth our blessed Saviour the best expounder of his Father's will, the sole Saviour of all Gods Elect people precisely prohibit all additions of contestation, protestation, or execration, in our ordinary communications: and enjoin us strictly to have our communication yea yea, nay, nay? Doth that Divine Penman of the Holy Ghost Saint james the servant of the Lord, james 5. 12. Peremptorily enjoin us neither to swear by heaven, etc. Nor by any other oath, but to have our communication yea and nay lest we fall into condemnation, and shall we presume to swear idly, or unnecessarily? We will not do it.  
3. Lastly we are to honour our Father by beautifying our Religion with a godly life and upright conversation, Math. 5. 16. Let your light so shine before men that, etc. 1 Pet. 2. 11. Having your conversation, etc. And the contrary is a dishonouring of the Lord, as it's evidently apparent in that foul and filthy fact of David, 2 Sam. 12. 14. The carriage of the jews, Ezek. 36. 22. And of those profane Preachers, Rom. 2. 23, 24. That we may thus honour the Lord, we must conscionably decline from all evil, and endeavour with our utmost abilities to practise what is good. What though many profane persons pacify their guilty consciences justly galled for their wretched and irreligious actions like those wicked justiciaries, Math. 7. 23. Who persuaded themselves (but they were deceived, being rejected for their works of iniquity, Verse 23.) that by their prophesyings and such other good duties they should make amends for their foul enormities, and procure for themselves an easy passage into the blissful possession of the Lord of glory. What and if divers others deem themselves, and are so esteemed by their neighbours the only men under the Sun, because they do no hurt: which alas is a poor commendation for a Christian man. (Yet happy would it be with our Kingdom if all Christians might be said justly to do no hurt, for than it would be empty of all cutthroat usurers, merciless depopulatours, and an innumbred swarm of such like devourers) for was this a sufficient commendation? Why was the unprofitable servant cast into utter darkness? Why was the fruitless figtree withered? Might not they have pleaded aswell destroy us not, we do no hurt? Might not those cursed goats Mat. 25. reply aswell although we did thee no good by relieving thy distressed members, yet we did thee no hurt by impoverishing, afflicting, grieving oppressing? Yet sure I am, it is the property of God's children to departed from evil and do good, Psal. 34. 14. Psal. 1. 1, 2. job 1. 8. Zach. 7. 9 He being a converted man. He being of God. He labouring for heaven. Conforming himself to the precept of God and godly men. Fellow we therefore these shining Lamps in declining all evil, and endeavouring to practise all good duties (there being no mediocrity between well doing, and evil doing. For he who doth not good, doth evil, committing a sin of omission) that so doing we may glorify and honour our Father this other way: sc. in our conversations. I having thus briefly and concisely declared how we are to honour our father. I will now propound six inducements to persuade you to give our Heavenly Father his due and deserved honour both with your thoughts, words and actions.  
You will (as you ought to render to all their dues: tribute 
Mot. 1. Honour due to God.  to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour, Rom. 12. 7.) give to every one their right, will you not? Will you give unto Caesar the things which are Caesar's, and not to God the things which are Gods? Shall Masters, servants, husbands, wives, neighbours, and strangers have that which is their due, and shall not God? Yea shall the Devil have his due (for that I take it is no unwonted proverb) and must the Lord only be patchingly dealt withal? God forbidden. Glory and honour are the Lords through all eternity, Rom. 11. 36. 1 Tim. 1. 17. Can you declare the glory of God not only like those glittering heavens dockt with innumerable varieties of resplendent stars, or that canopy-like firmament reaching all the world over, and every where to be seen, continuing from the creation without wearing, fretting, renting or tearing. Or that swiftest runner, whose Tabernacle is in the heavens of such 
.  swift celerity that in one day and night he whirls about the whole world, 240000. German miles in one hour: and whose glorious brightness is such, that nothing can hide it from the heat thereof. But with those four beasts, Rev 4. 8, 9 (whether the Angels of God which is most likely, or such Ecclesiastical persons the servants of God who have faithfully laboured to deliver to the Church the truth of Doctrine, I will not stand to dispute) also continually give glory and honour to him that sitteth on the Throne who liveth for ever and ever: Yet could you not give to God more than his due, for all honour and glory is due to him through all eternity.  
For what cause (think you) do you enjoy abundance of 
2. We made to honour God.  unspeakable mercies from the bountiful hands of your merciful Father? Do you imagine that you might spend your time in sportful vanities, seemingly delightful, as if you were placed upon the earth as Leviathan in the waters, to play therein? Deem you the end of your noble creation to be to congregate heaps of dro●●ie, dunghill, and transitory trash of earthly treasures? No such matter. Or do you think you are sent into this world to devour your poor brethren by cursed and cruel enclosure, cutthroat usury, or ravenous extortion? Nothing less. For the end of your creation, yea, of all created beings, whether glorified Angels or infernal Devils: whether magnificent starry bodies, or contemptible terrestrial worms: whether endued with reason or deprived of sense is the honour and glory of God. The Lord hath made all things for himself, Prov. 16. 4. I have created him for my glory, Ezek. 43. 7. Thou art worthy O Lord to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created, Rev. 4. 9 10. Must those splendent ornaments of the world, Sun, Moon, and Stars of light because he commanded, and they were created, Psal. 148. 3. 5. Must hideous Dragons a terror to men and other creatures inhabiting solitary deserts. Must fire, hail, stormy wind, sNow and vapours. Must mountains and hills, fruitful trees, and all Cedars. Must beasts and cattles, creeping things and slying fowls praise and honour God for their creation? Much more ought mankind, whether Kings of the earth or people, Princes or judges of the earth, whether young men or maidens, old men or children, Ps. 148. 11, 12. For imagine we a creature composed of the very excellency of all creatures, grant it the best qualities of the rarest beasts, and birds which excel in feature, strength, gesture, swiftness, voice, or otherwise. Give it the quintessence of the earth's fecundity, as the chiefest virtues of plants, trees, flowers, and herbs good for meat and medicine: the worth and value of pearls and precious stones: the richness of all the refined'st gold and chiefest treasure. Infuse into the same the most odoriserous smell of all the sweetest perfumes, deck it with the glory and brightness of the stars, yet wanting an humane soul, it would come fare short of the meanest reasonable creature. It having a soul capable of those peerless graces of God's Spirit, interest in those unvaluable merits of the immaculate Lamb Christ jesus, and those immortal crowns of unspeakable glory. Reason therefore thus. Shall all the creatures inferior and serviceable to me honour the Lord? Am I made a creature so noble and excellent for this end? Then surely I will honour the Lord my merciful maker.  
The glory of God is the end of your redemption, 1 Cor. 6. 
3. Redeemed to honour God.  20. For you are bought with a price, therefore glorify God in your body and in your spirit which are Gods. Have you any interest in that painful and unconceivable redemption of God's Elect (which I hope you have) then stir up yourselves after this or the like manner. Had I more than all other imaginable excellent qualities and dignities? Did I excel in wisdom, and understanding not only those renowned Heathen Philosophers, but even their feigned Apollo: and our Divine Solomon. Had I the tongue of Angels, and a body as beautiful as the Sun. Had I a Sovereign command over men and all other inferior creatures. Can I enjoy the sweetest contentments of the most melodious music, richest robes, costly cates. Had I the full fruition of all the richest treasures in the whole world: yet without Christ jesus, without redemption I had nothing. Am I therefore partaker of that comfortable work of redemption where justice and mercy met together, whereby I am saved from the curse of the law, the power of darkness, the devil, the wrath to come, the guilt, guerdon, due desert, and punishment of sin. Was I redeemed, not with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot. Was I redeemed? that I might serve him in holiness, etc. Luke 1. 74. 75. that I should honour him. Then surely I will not be so unmindful of such a mercy; nor unthankful to such a benefactor, but will honour him, who hath thus honoured me.  
God's honour ought to be the end of all our actions, 1. Pet. 
4. The end of all.  4. 11. If any man speak— if any man minister, that God in all things may be glorified, 1. Cor. 10. 31. whether you eat, or drink, or whatsoever you do, etc. do all to the glory of God.  
Do we desire our own advancement, and benefit. The 
5. A means to be honoured  way is not turk, and popishlike, like cruel Abimelech to build, our deemed safeties upon the ruins and blood of others; or like fair tongued Absaloms' by insinuating flatteries: or like cozening Zeba●s by lies, and falsehoods, or by any such like Machivelian policies. For could we; such hopes, such happinesses would prove like spider's webs. But the only means is by honouring the Lord, 1. Sam. 2. 30. those that honour me, will I honour saith the Lord.  
If none of these will prevail, yet let fear of punishment due to such which dishonour, and deny honour to the Lord 
6. Want dangerous?  persuade. Why was Pharaoh scourged with a tenfold plague? was it not for dishonouring God? Why was Herod eaten with worms, save because he gave not God his glory, Acts 11. 23. Yea, why was an entrance denied to Moses, and Aaron into the land of promise: was it not because they sanctified him not in the midst of the children of Israel, Deut. 32. 51. Wherefore did the Lord smite David's child with death, save for dishonouring him. 2. Sam. 12. 14. Were your strength as sinews of iron; your wisdom, and policy, as exact as is possibly attaineable by mortal men; your friends and favourites many and mighty. Had you the swaying of earthly sceptres; yet neither these, nor any such like can possibly secure you from the ireful revenging hand of God, if you either dishonour or deny him honour. Witness these forenamed, who were kings, or as kings. Witness that saying of the Prophet to Ely, 1. Sam. 2. 30. Those that honour me— those that despise me will I despise, (or shall be lightly esteemed) i. e. accounted vile in God's sight. Do not think to avoid the judgement if you will not be persuaded. To deny the truth of Scripture, is blasphemy. To think he will not do what he hath said (he being faithful) and so to make him a liar: or that he cannot punish, although he hath threatened he being omnipotent is much more blasphemous.   

CHAP. VI Duty. 5. Saints must do Gods will.  
IF God is our Father, we ought to do his will. The doing 
Duty 5.  whereof allieth men to Christ jesus, Mat. 12. 50. Makes men like Christ, joh 6. 38. Is a means for man to prosper, joh. 9 31. Is the direct road and pathway to heaven, and happiness, 1. joh. 2. 17. Many men alas look for heaven, who never shall enjoy it. Ignorant men, because they mean no harm, although the Lord will come in flaming fire against such, 2. Thess. 1. 8. Civil honest men, because they do no hurt, and render to all their dues, although they want holiness, without which none can see God, Heb. 12. 14. Pharisees, because in divers things they excel other men, although they want the pith and marrow of Christianity. These & such like hope for heaven. But they being asleep in sin dream of fullness; but will arise empty, of plenty; awake poor, of heaven find nothing less. Heaven is promised; but not to all, 1. joh. 2. 25. It is reserved; but not for all, 1. Pet. 1. 4. There is a broad way leading to death, traced by the most. There is a strait and narrow way, leading to heaven not known of all, and found only by few, Mat. 7. 13. 14. even of those who do the will of God, Mat. 7. 21. would we know who shall go to heaven. Ask not the ignorant man, his cloudy and dark understanding cannot tell; he only hopes well, that's the utmost of his skill. Ask not the carnal man, he is not able to discern such things, 1. Cor. 1. 14. no more than the blind can judge of colours. Ask not the civil man, he walks in a way which seems good to himself, but it is not right enough to bring him to heaven. Ask not the Pharisee, his golden shows are too too weak, our righteousness must exceed his. But ask of Christ, who is the Truth, and cannot deceive us: the Light, void of ignorance: and the Way itself, leading to heaven by his example, by his merits, and by his doctrine; and he will tell us, we must do the will of his father which is in heaven, Mat. 7. 21. Think not O thou painted sepulchre with thy lording tongue, and devilish heart. Think not O thou carnal christian with thy Lord Lord, living in iniquity, to have the prerogatives of God's sons; but show thy faith by thy works, thy profession by thy practice. join with Lord Lord, doing of God's will; so shalt thou declare thyself to be the child of God, so shalt thou obtain the proper privilege of God's children, the kingdom of heaven.  
1. Let the worldling do the will of his god Mammon, therefore as moles blinded in the earth, or as the horse without understanding, who knows no greater felicity than plenty of hay and provender, only tune this note, who will show us any good: whereas all his wished contentments bring him no true content, being never able to satiate his soul, witness Ahab, 1. King. 21. 5. he had a kingdom; yet still he needs something, a garden of herbs, witness the rich man, Luke 12. 17. who had so much, that he could not tell what to do; yet still he is in a peck of troubles, for having plenty he wants room, he knows not what to do: yet for these unprofitable things which cannot add a minute to his time, nor a cubit to his stature, he makes Esau's bargain exchanging, a birthright for pottage: or Glaucus' exchange, gold for copper, all his pains having been as to break a wormeaten nut which filleth his mouth with miry dirt; and for these his get, which are but like Sodomes' fruit he neglecteth to do the will of God, which is, that he should seek God's kingdom with his chiefest desires and endeavours: whereas he regards it not at all, or too slightly: Which is, that he should instruct his family, after the examples of Abraham, josuah, and David. Deut. 6. whereas he as if all soul care lay upon the Pastor (yet the jews having Priests, Prophets, and Levites, were enjoined this, Deut. 6.) thinks he hath done his duty, if he feeds and clothes his family; little considering that if he doth no more, he doth not so much for his children, bone of his bones, and servants members of his oiconomicall body, as for his cattles to which he gives fodder and lodging. For these having such things have all things to them necessary; and whereof they are capable. Whereas those having food, raiment, and lodging, have not all necessaries (saving grace being needful to them) nor whereof they are capable, they being capable of grace, and glory, of which those brutish creatures are not.  
2. Let the wretched sinner do the will of sin, crouching down and becoming servile to such base commanders, Rom. 6. 12. more loathsome than a toad, worse than the devil, it making him of a glorious angel to become an apostate devil.  
3. Let all the heirs of wrath, and children of the devil, do the will of Satan the god of this world, as one saith of the Irish, they will be Irish like jupiters' cat; so these, they 
M. Morison Irish hist.  will be wicked; yet let every one who wisheth well to his soul, who desireth to be saved, who longeth for the kingdom of heaven, and would be esteemed the child of God do the will of God our father, and that;  
1. In all things after the example of David, who had respect to all God's commandments, Psal. 119. 6. after the example of Christ, who fulfilled all righteousness, Mat. 3. 15. and of Zachary and Elizabeth, who walked in all the ordinances of the Lord, Luke 1. 6. Think not O foolish Herodians, that your doing somethings is sufficient you shun drunkenness, but care not whom you devour: Idolatry, yet live in filthy adultery, etc. Saul did in part; Herod somethings, neither sufficient, Think not O you unjust sharers who divide 'twixt God and the devil (not much unlike the traveller, who offered to his Apollo the shells, but ate himself the kernels: giving to God your bodies in the temple, your hearts. to Satan; for you'll do Gods work with your tongues, the devils in your lives; professing piety, you practise iniquity) that God is well pleased with such unjust divisions. God will not part with him who is his foe: he will not be content with part all being his due. What and if the wanton worldling, pleaseth himself with his windy words, and thoughts so free; pleading for them as Lot for Zoar, that they are but little ones; or as the Pharisee, not so bad as other men, yet shall he know, they are not free from God's tribunal seat: where his lust will be found adultery, anger, murder, and his little ones infinite. What and if the ungodly Papist persuades his seduced disciples, that some sins are pretergressions not transgressions: not against, only beside the law and will of God, no ways offending God, for which God cannot in justice punish with hell fire everlastingly: yet let all such who would be esteemed the children of God, do the whole will of our father. 1. Omitting no good duty he hath commanded, we being faulty by omission as well as by commission: Saul for not killing, as joab for murder; Dives for not giving as the jews, for oppressing. 2. Committing no one thing forbidden: 1. Shun those little ones, many sands are as weighty as some great stones, many moats as blemishing as one beam, little louse, and flies destroyed the Egyptians. These eggs will prove devouring and empoisoning Cockatrices. These twigs will prove thorny bushes, except they are timely stubbed. 2. Avoid all Dalilahs', pleasant sins, those delightful eyes, and profitable hands, for Are they not loathsome, and incurable? Did they not cost Christ's blood to redeem from them, 1. Pet. 1. 18? Will you do that so unworthy your calling? Dare you draw such burdens upon your souls? What though they please you, they displease God? Thinkest thou O man, that they will not be bitterness in the end? These are Dalilahs' of those hellish Philistimes to destroy. These are sweet but deadly poison. These like the Scorpions, Rev. 9 7. 10. have amiable countenances, yet stings in their tails. They have lovely embracings, yet sting like Serpents, Rom. 6. 23. These make the sinner jolly, and pleasant as the herb Sardonia the eater, who eating dies. Dash 
●isus Sardonius moritur & ridet. Sal●de gub. de lib. 7. pag. 217.  therefore these little ones against the stones, crush these Serpent's eggs, especially leave off, and flee from them more than from a Serpent: those great and crying evils; Oh forsake all usury, too uncharitable, unnatural & gainful to be good. There is nothing more filthy, nothing more cruel, than the present 
Ni●●●●nim present 〈…〉 a ●●rpius, 〈…〉, siquidem ●●●●smodi ●●●nerator negotiatur aliena di●●rimina 〈…〉 cres ut putat quisi●● de a●●●●ius in ●l●●itate cons●quitio 〈…〉 quisipic●atis me 〈…〉 reposes, velut metuen● ne imm●s●ricor●forte videatur: cum p●●●●cto 〈…〉, ●aiorem misero ●oveam crude●●tati 〈…〉. Chrys. Tom. 2. Hom. 6. in Matth. 2.  usury, because a lender of this sort doth gain other men's perils, and as he thinketh, doth purchase more plentiful gains by the adversity of another: and moreover he doth demand of duty, and with authority as if it were the hire of piety, fearing lest he should seem unmerciful: whereas truly he hath digged out a great pitfall to the miserable man, under the colour of pitying, and bringing help, saith Saint Chrysostome. Drunkenness too fordid for Saints. I persuading you thus to do, exhort you to no more than what is just, and equal. If you consider 1. That God hath not abridged you of any action, only of the naughty manner of doing, he doth not forbid to get goods, only by unlawful means: He prohibiteth not drinking, only drunkenness or excess. 2. That all Gods commandments whether negative or affirmative, are divine, holy, just, heavenly and perfect, binding the conscience, tending to life or death. 3. That if servants must do the will of their masters in all things, Tit. 2. 9 sc. which are lawful, and not gainsaid by higher authority, how much more than are we bound to do the will of God in all things, he being our Creator, Redeemer, King, etc.  
2. Faithfully, he who serves God with seeming devotion, must look for a seeming heaven: as the cook who exacted of a poor man money for being refreshed by the smell of his meats, was awarded to hear the chinking of silver in a basin for payment. Man cannot abide unfaithful dissemblers: much less can the searcher of all hearts. Sincerity is commanded, 1 Tim. 1. 5. And highly commended. He who doth God's will for by-respects, offereth beautiful sins. He 
Splendida peccata.  who doth any thing to satisfy his own will, serves himself. He who doth any thing commanded by God dissemblingly, offereth hypocritical and damned obedience. His rich alms not worth the widow's two mites. His Pharisaical prayers not comparable to one publicans groan. This is but a liveless carcase, or a breathless painted picture. Be not therefore dissembling hypocrites in doing the will of God, like roguish Players, who oft are Kings in countenance, knaves in condition. Or like painted Idols, which look like men, being but senseless wood or stone. Dissembling hypocrites by their juggling tricks of dissembling profess themselves Gods servants, yet are the Devil's factours: serving the world and Satan in God's stead, and therefore an hypocrite is altogether a seemer of that he is not, seeming to have grace which he wants, not to have vice which he hath. But do the will of God faithfully and sincerely, and declare the same: 1. By doing all you do for God's sake, sc. because he hath commanded them, and doth approve them: avoiding evil for the Lords sake, because he hath forbidden it, and detests it: not for by-respects, or sinister aims. 2. By being universal in your obedience. In regard of matter, doing all good commanded, shunning all evil forbidden. In regard of time, not altering with the times. In regard of company and place, remaining the same in all societies, like joseph in Egypt, Daniel in Babylon, and Paul in bands: and in all places, at home as abroad, in private as in public.  
3. Timely: so Solomon commands, Eccl. 12. 1. And this you shall find needful if you ponder advisedly, That 1. God requires the nonage aswell as the dotage: the wine of our time aswell as the lees, as we may see tipified to us in the first fruits which were dedicated to the Lord, Exod. 13. 2. & 22. 29. And good reason, for if the Prophet must be served before the widow (although her own) 1 Kings, 17. 13. Then it must needs be fit and reasonable to serve the Lord before even ourselves: we, our time, and what we have being all his. 2. Sin by continuance will disable from doing Gods will, job 11. 20. His bones are full of the sin of his youth, which shall lie down with him in the dust, jerem. 13. 23. Can a Leopard change his spots? Spots are deeper rooted by continuance. Wool once throughly black is capable of no 
Quo semel est imbut: recent servabit odorem Testa diù, Hot. Ep. 2. ad Lolium lib. 11,  other colour. 3. Timely is profitable, Prov. 22. 6. Train up a child, etc. Lam. 3. 27. Good to bear— from youth, Marc. 10. 21. Christ loved him. 4. The contrary is hurtful. For, 1. Means now enjoyed may be missing. 2. And how can such look for love from God? Can a husband embrace that wife in old age, who all her young time hath followed strangers? Will a master at night give daily pay to him who all the day hath served his enemy? If we reserve the dregs of our days for him, how can we but expect that he should reserve the drogs of the cup of his wrath for us? 3. Sin may prevent it, growing stronger & deeper rooted by continuance; and more lovely and sweet by customary acquaintance. 4. And death may prevent you. You are resolved to do Gods will before you die: do it therefore to day, for you may die before tomorrow. You are now alive, and lives like: but what know you how near death is to you? Perhaps you shall not live till Isaac's age, until your eyes wax dimbe through years, for you may die in your young time aswell as the young man in the Gospel: the children of David and jeroboam. Perhaps you shall not die upon your beds like old jacob, calling your friends about you. For you may die in the field aswell as good Abel. In the Temple aswell as great Senacherib. Upon your seats aswell as old Ely. Delay not therefore. And why would you reserve such old, lame, and sick sacrifices for God? Your old 
Seven instituere est mortuum cur are. Diog. An age I man is but a moving Anatonne, or a living mortuary.  age only which is not teachable. Your old age when you shallbe men, and no men: having eyes, yet scarce seeing: ears, yet scarce hearing: feet, yet scarce able to go? Is it because young Saints prove old Devils, soon ripe, soon rotten, too hot, cannot continue? If these occasion you thus to do, they deceive you. Young seeming Saints only prove old Devils. And it is absurdity to desire temperance of mediocrity 
M. Nath. Brent Hist Trent. pag. 667.  in the best things, which are so much the better by how much the bigger, saith a learned Writer.  
4. Continually thus we are commanded, counselled, and to this we are encouraged in holy Scripture, Mat. 24. 13. joh. 8. 31. Ro. 2. 7. 2 Tim. 4. 7, 16. Rev. 2. 10. What dost thou mean thou wretched Apostate, who hast been, but now art not a doer of Gods will. Thy good beginnings not being continued, benefit not, Math. 10. 22. Satan was an Angel of light, Saul, Demas, judas, and julian began well. And thou hast lost all thy former labour, Ezek. 18. And made thine estate worse than if thou hadst never known the way of righteousness, 1 Pet. 2. 21. Heb. 8. 9 & 10. Math. 12. 45. What dost thou mean thou , whose goodness, Religion, and worship of God is pined upon other men's backs. Like the Israelites, whose piety depended upon their Elders judg. 2. Or young King joash? whose devotion was much led by good jehojada, 2 Kings 12. 2. These Elders and this jehojada dying, the Religion of the forenamed much decayed. So thou wilt seem good with the good, be bad with the bad, an Atheist 
Si sueris Roma. Romano vivito more, Si sueris alibi vivito more loct. Aug. Ep 86.  with Atheists, a Papist with Papists, religious with the religious.  
Like the Star Mercury, applying itself to the Planet next it. Or like a tree which is reported to open and spread its leaves when any comes to it; and shut them at their departure from it. Thou mutable Chameleon, and turning weathercock, certain in nothing but uncertainty: Little dost thou consider that such aguish fits betoken a sick soul: these flashes are notes of a dark heart: backwards and forwards, up and down will never get to thine intended journeys end. To be driven about with contrary winds will not obtain a safe arrival at the wished haven. But o you holy ones, the children of our Father, do you avoid such Apostasy and inconstancy: be not you like Nebuchadnezzars' image, whose head was gold, breast and arms silver, belly and thighs brass, legs of iron, feet iron and clay, Dan. 2. 32, 33. Do not you turn back again into Egypt. Have the noble resolution of 
M Knolls. Turk. Hist.  an Earl of Sarisbury who being environed by Turks and Saracens, and advised to flee, said, God forbidden that my Father's son should flee from the face of a Saracen. Neither do you prove cowards you sons of God: an armour you have, and that of proof, yea invincible, yet not one piece for the back parts. Be you like those kine, 1 Sam. 6. Going forward until you come to your Celestial Bethshemesh, the house of the Son of God. Be you like those trees, Psal. 92. 13, 14. Which are most fruitful in old age. Be you like the natural motions which move fastest as they come nearer their centre, as stones thrown upward move faster as they come nearer the earth. Be we like those righteous persons who shine more and more towards the perfect day, Prov. 4. 18. Do the will of God, and continue doing of it unto the end: for what will it avail you to begin if you hold not out to the end of the race? Behold the constancy of the Lords Worthies in greatest calamities, Psalm 44. Hear what sententious Tertullum saith, None is truly a Christian, but he who persevereth 
Nemo autem Chri 〈…〉 〈◊〉 〈◊〉 & per 〈◊〉. Verde haeress pag. 96.  unto the end. And consider that the crown of immortal glory is promised to those who continue, 2 Tim. 4. 7, 8. Rev. 7. 10. Be we therefore persuaded to do Gods will according to his will.  
Will pleasure prevail with us? Mot. 1 To do Gods will is very delightsome, Psal. 119. 97. 1 joh. 5. 3. Will profit? We endeavouring to do Gods will, labour for our own glory, 1 Pet 2. 15. Sanctification, 1 Thes. 4. 3. And salvation. Will examples? Behold one which is unparalled, Christ jesus esteemed i● his meat and drink to do his Father's will, john 6. 38. Would the Centurion's servant go, and come, and do at his bidding? Would Balaams' ass at God's commandment open his mouth, and reprove the madness of his master. Raven's feed Eliah at God's appointment. Frogs and lice execute judgements upon Pharaoh at God's bidding? Did the earth open? rocks rend? stars fight? seas recoil backward? wildernesses tremble? etc. Do things by nature light ascend, heavy descend, yea and often cross the course and current of nature, and shall not we, not senseless creatures, not bruit beasts, not Gentiles, but Christians who style ourselves the sons of God, not do the will of our Father? God forbidden. As we excel these in dignity, let us excel them in duty, and do the will of our Father. Which that we may do:  
1. Pray earnestly, Our Father— thy will be done. In which 
S. Cyp. de Orat. Dom.  place we do not pray that God would do what he will, but that we might do according unto his will.  
2. Take heed of self-will, our will is commonly contrary to Gods will, joh. 1. 13. Paul would not be buffeted, and the Disciples would have fire in revenge from heaven. Submit we therefore our wills which are so corrupt to that most holy will of God.  
3. Shun ignorance of Gods will: for how can he do the will of God who knows it not, Luke 12. 48? Let some in the Church of Rome teach that ignorance is the mother of devotion. Let the simple soul promise to itself an excuse by its ignorance, and persuade itself that good meaning shall save. Let the enemies of all goodness rail against knowledge, saying it puffeth up and is fruitless. Yet O thou Christian soul which desirest to approve thy ways to God thy Father. 1. Believe not thost Popish instructours, for they are deceivers. Can that be the mother of devotion of which Satan is the Father, 2 Cor. 4. 4? Is 
a Psal 95. 10.  error: is 
b Acts 17.  superstition: is 
c Isa. 44, 19  idolatry: is 
d Exod. 5. 1.  contempt of God good devotion? These, these I say are the daughters, brats, spawns, and ofsping of this mother 2. Fellow not that blind man's guiding who cannot perceive heavenly things. For as a penny in the water seems bigger than a Star in the Firmament: so heavenly graces (although they infinitely surpass these dunghill vanities, are not at all or so little known to him that they are little or no whit regarded by him. Will that excuse which occasioneth all kind of iniquity, Eph. 4. 18, 19, 20. Will that save which makes men accursed, john 7. 40? Is vengeance inflicted in flaming fire, safety, 2 Thess. 1. 8? That reverend Bishop Dr. Usher saith, some invincible ignorance is damnable. 
Pag. 51.  — If a patiented and Physician were both ignorant of an only remedy to recover a sick man fro his disease, the sick must perish aswell not knowing, as if knowing he refused it. 3. Regard not those witless and worthless arguments. What though braine-knowledge pusseth up, saving knowledge humbleth. What though knowledge is fruitless in many, ignorance must needs be fruitless in all. How can man do that he knoweth not? How can man do Gods will being ignorant thereof? Be wise therefore and understand the will of God, Eph. 5. 17. That ye may do the same.   

CHAP. VII. Duty 6. Saints must be content with God's allowance.  
LAstly, if God be our Father, learn we to put in practice 
Duty 6.  St. Paul's Lesson, one of our fellow brethren, Phil. 4. 11. To be content with our Heavenly Father's allowance. The want of which Christian virtue is the cause of many monstrous evils, and domineering transgressions. What moveth the insatiable inhuman depopulatours less merciful than the raging Ocean (as a reverend Bishop saith in these words. Remember 
Bishop Babing●m, Gen. 1. Ver. 9 p. 5.  with yourselves the rich cormorants of this world, who like floods and streams of strength too much overflow and drown their brethren, their poor and weak brethren in this world, not leaving any place for them to dwellin, or to inhabit near them, etc.) Like the hideous Gorgon, suffering none or very few to live in her sight. To dash themselves against those keen and fearful judgements of God, Isa. 5. 8. Woe be to him, etc. For so saith my forenamed learned Author, of whom saith he, is that woe denounced, Isa. 5. 8, 9 A fearful thing that men for denying others place by them shall lose their own. To plunge themselves so deep into God's displeasure, that God's judgements pursue them so fast. That if a man make diligent enquiry and search in a little after succeeding ages (oftentimes in their own) for these monsters of men: dispeoplers of towns: ruiners of commonwealths so fare as in them lieth: occasions of beggars, and beggary: and prey of usurers. Instead of spacious and splendent houses, he shall find rumours heaps: instead of good housekeepers, poor shepherds: instead of Christian men,  beasts: instead or predecessors never dying same teir remembrance stinking: instead of Lords and owners of towns, lands, and great possessions, men either languishing with need and penury: or succoured by friends bountiful hands: or relieved in some charitable hospital (I could wish that every open hearted job, and bountiful Cornelius would for ever exclude out of their foresaid hospitals (as unworthy the least relief) such cruel inclosers, their Adamantine hearts no whit regarding the cries of so many-distressed once)? Only want of contentment. If I have any of these here to learn them to be content, I advise them to listen to that forenamed famous Divine in the forenamed place. How much better were it (saith he) even of these waters to learn to contain ourselves in one place appointed, and to leave room for others without drowning and overflowing them with our greedy minds, till the wrath of God overflow us also, and give unto others all our gatherings. And to hearken to S. Ambrose, long sine speaking thus to their cruel 
Non igitur unus Ahab natus est, sed quod pejus est quotidiè Ahab nascitur & nunquam huic secuolo moritur,— Quousque exten ditis divites insanas cupiditates? Nunquid soli habi tabitis superterram? Cur ejicitis consortem naturae, & vindicatis possessionem naturae? In commune omnibus divitibus atque pauperibus terra fundata est, our vobis jus proprium soli divites arrogatus? Am. 1. 4. lib de Nebu: cap. 1. pag. 772. High ager quem tu dissusis includis possessionibus quantos populos a lere potesti Ibid. cap 3. Fugiunt cohabitare hominibus, & ideò excluduus vicinos— Auu avibus se associate— Pecui pecori adjungitur, piscis piscibut: nec damnum ducunt sed commercium vivendi, cum plurimum comitatis copessunt, & quoddam munimentum solatio frequenuoris societatis affectant. Solus tis homo consortem excludu, includis feras, struu habitacula bestiarum, destrus hominum. Inducis mare intra praedia tua, ne desint bellue, producis fines teriae, ne possis habere sinitimum. Amb. 1. 4. lib. de Hab. cap 3 275.  forefathers. Therefore one Ahab is not borne, but which is worse, Ahab is daily borne, and never dieth hence— How fare O you rich men do you enlarge your raging desires? whether will you dwell only upon the earth? Wherefore do you thrust out a partaker of nature, and maintain the possession of nature? The earth was established in common to all, poor and rich, why therefore do you rich men only claim the proper right to yourselves? This field which thou dost enclose enlarge possessions, how much people can it maintain? They refuse to dwell with men, and therefore they shut out neighbours— A bird joins itself to birds, a beast is associated in friendship to beasts, a fish to fishes: Neither do they bring loss, but they receive for the most part communication of living by fellowship; and they covet earnestly fortification by the consent of a more frequent society. Only thou man dost shut nout thy companion, and dost include beasts, thou buildest dwellings of beasts, destroyest the dwellings of men, thou inducest the sea within thy possessions, that beasts may not be wanting. Thou stretchest out the ends of the earth that thou mayst not have a borderer.  
2. Where is it that the ravenous extorting usurer (like the 
Vsura est contrarius naturae, Tolet lib. 5 justat Sace●d. cap. 37. p. 781.  devouring Bubus, who with golden outsides beguileth and destroyeth the simple fishes flocking about him with admiration) doth please himself with such a kind and course of life which is against nature, equity, good manners, and the utility of commonwealths: Doth live in no calling (for if it be a calling which is lawful why do all laws forbidden it? As learned Bishop jewel saith, why do good men abhor it? Why are they 
1 Thes 7. 6. Pag 78, 79, 80. etc.  ashamed to be called usurers? Why doth God prohibit it? What ground hath it in Scripture? What benefit is it to mankind?) Doth hazard the ruin of his soul, and the loss of heaven, save only because he is not content? I will leave these griping usurers to be dealt withal by some reverend and grave Fathers. For although light may shine from a wooden candlestick, and meat may nourish out of an earthen dish aswell as out of gold: yet your experience, gravity, and profound learning will procure greater respect to the truth. Be entreated therefore to unmask these monsters, and drive them from their shifting holes. It is time to deal roundly with them: It not being now as in the time of Agis when all usurers bonds were burnt, which made the clearest fire that ever Agesilaus saw in Athens. It not being now as when the Heathen punished usurers as much more as thiefs. It ceasing now to be as when they were denied Christian burial, and the 
Cent. 1. lib. 11. cap. 7. ex Pet. Cant.  sacred Communion. It ceasing to be now as it was 1200. years after our Saviour, when usury was so detested, that an usurers house was called the Devil's house, his substance the Devil's substance, none would f●tch fire at his house, or have any commerce with him. (Yet the Doctrine of the Church of England 
Third part of Hom. against peril of Idol pag. 7●  saith, ᵃ goods gotten by usury are unjustly gotten, and 
b Part. of Hom. for rog. week. pag. 242.  So many as increase themselves by usury, etc. they have their goods of the devil's gift— they kneel down to the devil at his bidding, and worship him.) For now they multiply, they are deemed by some, the Saints of our time: yea this sin 
c Vsura est peceatum mortale & oppositum asserere, est haereticunt. Tolet. lib. 5. c. 28.  creeps I fear into our Clergy, and many forward Professors. But woe to such professors, who make Religion to cloak their impiety, whose profession and practice are so contrary. If any usurers are now my hearers, I would not have them think that I wish them any hurt. Oh no; I wish to them as to mine own soul, even salvation. I wish that with Zacheus they would make restitution of their evil gotten goods, and not keep in store the matter of their sin to witness against them, reserving the treasures of wickedness still in their houses, Micah 6. 10. it being better for them with 
jam 5. 3. M. Samson preface to Bradf. Ser. of Rep.  Mr. Bradford, to forgo all their patrimony on earth for restitution, then to reserve it for their private enrichment here, and eternal beggary and endless misery hereafter; that they would forsake that cursed kind of life, embrace some honest calling, and so come in the end unto salvation.  
3. From what root grows that forbidden sin of Covetousness: loathsome to Heathen men, as appears by such like sayings of theirs. Who is rich? He that covets nothing. Who 
Quis dives? qui nil cupiat. Quis pauper avarus. Bias 48. Avaro quid mali optes insi ut diu vivat pub. 54. Inopiae parva desunt, avaritiae omnia. Idem 70. Avarus ipse miseriae causa est suae. 53.  is poor, the covetous man. The covetous man himself is cause of his own misery: small things are wanting to poverty, all things to covetousness: accusing God of injustice, and want of providence: which is against nature, christianity, and salvation; making man injurious to God, his neighbour, himself, and substance, but only from his unsatiable desire, which like the lean kine ever hungered; like the vast ocean receiving all waters, yet never full; like the earth the horseleech, barren womb, and hell never satisfied; surely from want of contentment.  
4. In a word, is not want of contentation it which occasioneth our apish fantastic fashion followers, so often to metamorphize themselves, sometimes being men, sometimes only like men? It is therefore seasonable at all times, befitting all estates, and profitable for all persons, to learn in all estates therewith to be content. Saint Paul had well learned this lesson, Acts 20. 23. Phil. 4. 11. and persuadeth all God's people to learn the same, Heb. 13. 5. 1. Tim. 6. 6. 8. And if we well consider, we shall find convenient, and fitting for us to be content with our father's allowance. (Contentation is when the mind of man is pleased with such things as God hath thought fit, and meet for a man, so that he is ready to undergo 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a more hard, and mean estate if God will, ever judging his present condition best for him.)  
Reason 1 For without contentation of mind, if a man hath never so much he hath gained nothing: A man can find no gain, no not in godliness (if it were possible to have godliness without contentment) without contentment, 1. Tim. 6. 6.  
The Saints, those holy ones of God which are to us as glorious lights to conduct us in the holy way, whom we ought to follow as they followed Christ, were content with, and thankful for food, and raiment. O happy ones, who preferred your souls before your bodies, heaven before earth, and were so content with necessaries; yea ofttimes to wander in sheepskins, and goateskins being destitute, and afflicted. We commend, and admire Abraham leaving his country: Moses forsaking an earthly paradise, job, Paul, and such; and shall we not imitate them, as in other graces so in this?  
It is meet for us to be content with any estate: Because whatsoever our estate is, it is better than we deserve. Have we food and raiment, we deserve not so much: Have we not food to eat, and  to put on, we deserve more woe, misery, and calamity. 2. Be our estate what it will, it is as good as we brought into this world: for how came we hither? Naked, weeping, poor, and shiftless. Why did God make man the principal creature of the world to be so borne, whereas other creatures can make some shift for themselves, but only to teach us contentedness? All we have, we found in the world. Have we food? we brought none. Have we clothing? we came naked. Have we any comfort? we came weeping. Have we any ways to help ourselves? we came shiftless: be we therefore content. 3. And we have more than we can carry away, job 1. 21. naked shall I return, 
M Knolls. Turk. Hist.  1. Tim. 6. 7. we shall carry nothing away. Saladine Conqueror of the East of all the greatness and riches he had in his life, carried not with him after his death, any thing more than his shirt, said a Priest at his appointment, it being all the funeral pomp he would have being dead.  
1. This contentation doth no whit impeach honest labour, and industry in a sanctified calling. The same God who commands contentment enjoining us to labour in some lawful calling, sc. such as is founded upon God's Word? profitable to mankind for soul or body, this life or that to come, 2. Thess. 3. 10. Adam must get his bread, etc. Gen. 3. 19  
2. This doth not forbid us to pray unto God for temporal things, for although we must be content if we have not bread, yet may we lawfully pray for terrestrial supplements; 1. We being commanded to pray for daily bread. 2. We having a gracious promise to encourage us, Mat. 7. 11. 3. And Saints examples warranting us, Gen. 28. 20. Prov. 30. 7. 4. God being hereby glorified, we acknowledging the receipt of temporal things, yea every pittance and morsel of bread to come from him. 5. And these being so necessary, that without them we cannot live. sc. 1. This prayer being in faith, assuring us we are Gods children, and that we have right to them in Christ. 2 Not with an immoderate care, but to sustain present necessities. 3. Not simply, but conditionally praying for them so fare forth as they tend to God's glory, the good of his Church, and our own salvatin. 4. Not to that end we might be rich, but to enjoy necessaries; not that which corrupted nature thinks necessary, for had it millions of gold it would think more necessary, but necessaries truly in regard of nature, and a man's particular calling.  
3. This condemneth not godly providence for time to come. A wise, provident, foreseeing consideration, being allowed by the practice of joseph, Gen. 41. 48 and the Apostles, Acts 11. 29. By God's precept, Prov. 6. 6. And by the end of God's gifts, Deut. 8. 18. God gives providence for its proper and peculiar end. We are forbidden to care for to morrow, sc. with carking care distrusting God's providence. And we are allowed to lay up, sc. if without covetousness, made only in reverence to God's gifts, to lawful ends, not trusting in any store, not robbing ourselves or others.  
4. This doth nothing privilege our idle wandering beggars, although they say they are content, and that they sleep as contentedly as we in our beds. This kind of living 1. Being a disorder in a commonwealth, that being hereby rob of the labours of many able bodies. 2. A shame to Magistracy not redressing it. 3. A disgrace to rich men, proclaiming them irreligious and unmerciful, St. james telling us, that pure Religion is to visit, etc. Not to be visited, etc. james 1. 25. 4. And forbidden by God. But this condemneth such who are discontent with God's allowance, and commands us all, walking honestly in our lawful callings, tobe content with whatsoever God in his wisdom shall give unto us. Which that we may be, let us consider:  
Mot. 1 That all we have, comes from God, job 1. 21. He gives, he takes. What we have are mere gratuities, only at the will of our Father. He gives food to all flesh, Psal. 136. 25. He gives meat in due season, Psal. 145. 16. Have we much? It is God's gift. Little or nothing? It is his goind, and shall we be discontent with God? Shall our children be content with what we give them, and not we with what our Father allotteth us? Shall God undertake to provide for us, and we distrust?  
God gives us whatsoever is best for us. Those who fear the Lord shall want nothing, Psal. 34. 9 sc. which is good for them, Verse 10. We think we should be bountiful had we riches as many men have: we would do justice were we in authority, etc. Alas poor discontented man thou hold'st thy garments fast in boisterous winds, which thou throw'st off in a sunny day. Thou wouldst be better. How knowst thou that? Aeneas Silvius contradicted that truth being Pope, 
Fascic. tempo.  which before he defended. It is recorded that a certain learned man preaching vehemently against nonresidency, had his mind presently altered by preferments from the Pope. A learned Father writes thus to one, To the zealous Monk, 
Monacho fervido, Abbati repido, Episcopo frigido, Archiepistopo dissoluto.  Lukewarm Abbot, cold Bishop, and dissolute Archbishop. God may in love keep from thee that, thou so earnestly thirsts after, lest it hurt thee. Thy corruptions may like snakes in cold adversity be stupified and benumbed, which by warmth of abundance may become vigorous and full of strength, to overmatch thee. Pious and learned Salvian saith, 
* Pedissequa etiam plaruque novi honoru est arrogantia. Sal. Epis. Eucherio pag. 278.  Arrogancy 
Quotus enim quisque sapientium est quem secunda non mutent, cui non crescai cum prosperitate vitiositas. Sal. lib. 7. de Gub. Dei, pag. 250.  for the most part is the waiting maid of new promotion. Elsewhere he saith, For how many wise men are there whom prosperity cannot change to whom corruption doth not increase with prosperity. Deem therefore thy present estate the best, and be content.  
Reflect thine eye from beholding what is wanting, to see what favours thou dostenjoy. Thou canst not but behold sufficient cause to give thee contentment when thou seriously considerest what thou hast. Thou art a man: God might have made thee a beast. Thou art a Christian: thou mightst have been a Pagan. Thou art a sanctified Saint: thou mightest have still been dead in trespass and sins. Grudge not therefore for what is wanting, but give thanks for what thou hast, and be content.  
Look downward where thou shalt see many come short of thee, yea perhaps such who in God's esteem are thy betters. Stay sirs said the wise Hare in the Fable, Let our estate content us, for as we run from some, so you see others sty from our presence. When thou shalt behold how many go before thee, think also how many come after thee, and this will make thee thankful and content.  
Ponder in thy mind the brevity and shortness of thy life. It's but of a day's continuance, like Aristoles Ephemera, hast thou enough for to day? Be content; perhaps thou shalt need nothing tomorrow.  
Let the uncertainty of all worldly pelf teach us contentment. They take them wings and they are gone, Prov. 23. 5. And they have the name of uncertain riches, 1 Tim. 6. 17. Riches certainty is mere uncertainty. All earthly things are sickle and fugitive, mere shadows and vanishing shows, reeling and tottering without foundation, forsaking us living, or we them dying. job tarried, his riches left him. Dives went, his riches stayed behind him. And then doth no man know to whom he shall leave them. See the brittle condition and tottering stay in worldly things by Adonibezeek, jud. 1. 6, 8. Who having caused seventy Kings as dogs to gather meat under his table, himself is afterwards so abased. And by Bajazet the first, the fourth of the Ottoman race, the first brother-killer, who being taken by Tamerlane, was put into an iron cage, led in a chain, made Tamerlanes' footstool, and as a dog to gather meat under Tamerlanes' table. Where the Historian noteth that a shepherd was more happy than Bajazet, and that worldly bliss consisteth not so much in possessing of much, subject unto danger, as in enjoying a little with contentment devoid of fear. Neither are they only uncertain, but also vanity and vexation of spirit, never satiating the soul of man no more than piling on wood nor pouring on oil upon a raging flame can cool, or quench its violent and ardent heat, Eccl. 5. 10. He shall never be satisfied with silver. Let Alexander conquer a world, yet he thirsts after another. Let Ahab have a kingdom, yet he wants Naboths' vineyard, 1 Kings 21. 5. Let the richman have superabundant increase, yet something is wanting, which makes him not know what to do, Luke 12. 17. And their largest term is life, then like the spider's web they are all swept down, whether riches of iniquity, or Gods good blessings.  
Discontent cannot add what is wanting, a pound of care will not pay a pennie-worth of debt. Man disquieteth himself in vain, Psal. 39 6. Labour in vain, Psal. 127. 1. All a man's discontent cannot add a mite to his substance, moment to his life, or hair breadth unto his stature.  
Godliness requires a contented mind to grow in, 1 Tim. 6. 6. Thorns choke good seed Math. 13. 7. Discontent is a throne, carking cares are thorns, weed them out therefore, and be content. Let therefore ambitious Haman gall and fret himself with torturing discontent, because every knee doth not bend to him, Est. 3. 5, 6. Let such who have made gold their hope, job 31. 24. Yea, let all worldly minded men tyre out themselves in labouring to get, exeruciate themsElves in carking to keep, and languish through fear of losing these dung hill commodities: and so never find any solace or contentment in them, they being the same men in plenty as in penury, being in both tormented with the rack of discontent. Yet let us who have given our names to Christ jesus, seeing God by his special providence allotteth to every child his proper portion; seeing he giveth what is best for us: and what he withholds it is in love. Let not our eye be evil, because God is good. Let us not repine at other men's large portion, nor grudge because we have no more, but be content.  
1. Hast thou food convenient? Be with it content. What and if thou canst not heap dish upon dish, and course upon course? What though thou wantest dainties to provoke lust and wantonness? Yet be content with thy share and proper allowance. If it be but food convenient, Prov. 30. 8. If it be but food to eat, Gen. 28. 20. If it be but a dinner of herbs, 
Neque beatior est qui magnu op●bur praeditus est, to qui diurnum habet victum. Solon. Herod. Clio pag. 38.  Prov. 15. 17. It is not excessive dainties, but God's blessing that nourisheth a man's body, witness the little meal and oil, 1 King. 17. 14. Witness daniel's pulse, Dan 1. 15. Christ's five barley loaves feeding five thousand, john 6. 9 Witness the Israelites Quails which choked, and their loathed Manna which strengthened them. Hast thou therefore but parched pease with Booz and Ruth: pulse with Daniel; or barley loaves with our Saviour Christ, be therewith 
S. W. R lib. 1. cap. 7 Turks care not Sect. 3. pag.: 34. how little they be stow in Private buildings, saying their mean cottages are good enough for their short pilgrimage: though sumptuous in their Churches. M Knol.  content. Milk and fruit were the banqueting dishes of our forefathers.  
2. Hast thou  to put on with jacob, Gen. 28. A house to lie in, and  to keep thee warm, be therewith content. Thou hast clothing. What though it is of skins? Adam the sole Monarch of the world had no better, Gen. 3. 21. What though it is of hair? john Baptist that Seraphical Angelical Teacher had no better, Math. 3. 4. But thou wouldst be a little gayish and trim: yet take heed of excess, seek not gorgeous apparel, seek not new-fangled fashions, carry not all thine ability upon thy back, seek not to have as much in a ruff as would wholly  thee: but having convenient covering fitting thy calling, be content. Say not thy gorgeous attire is thine own: so are thine ears and eyes, yet neither to be abused. Content thyself to wear what is fitting. It is not fit for Christians to fashion themselves unto this world, Rom. 12. 2. It is not fit for subjects to wear a crown, nor servants to be as their Masters. But I wear mins own. And may not a man offend with his owns apparel? doubtless yes. sc. In regard of the occasion, if thou wearest it not for necessity or decency, but because it is the fashion, Rom. 12. 1. In regard of its maintenance, sc. when to maintain thy jollity thou robbest either Magistrate, Minister, Hireling or other. In regard of the effects, when thine apparel doth justly grieve the good, give occasion of scandal to the bad, or hinder good exercises. And when thine apparel is 1. Immodest, 1 Tim. 2. 9 Not agreeable to thy calling, hats are for heads, not for hands, gloves for the hands, not for the feet. 3. Not agreeable to thy condition, and means of maintenance, gold upon a hatband or shoestrings, none or little in the purse is very ridiculous. 4. Not respecting the cry of the needy: it is not fit to garnish one part of the body with gems, billiments and brooches, and the rest go naked and bare. Be content therefore with fitting attire. It is better to have a gracious mind in a leather doublet, than a base fantastical mind in golden apparel. In labouring to be like a gentleman in apparel, yet none in truth, thou provest thyself a brainless man. Seek for enough, cark for no more: superfluity makes a man neither warmer nor honester. But it is some credit to be gay and fine. But with whom? With wise men? No money in homely garments can take up more on trust, then divers others who are so greatly finish. With God? No, he more esteems of a leathern, yea a naked, yea a Lazar Saint, then of a velvet Devil, Luke 16.  
3. Hast thou an honest calling or trade of life? Be therewith content. Be not like the discontented owls of our times, who looking with malicious eyes upon that others have, grieving at their own, supposing their callings too too base for their heroical & magnificent spirits, in discontent thinking to amend them by exchanging, overturn all, forsaking that kind of life whereto they were apted and made fit by parent's choice; their own experience, and master's instruction: they puzzle and weary themselves in their newfound vocations until they can live in neither. Is thy kind of life unlawful? Art thou an usurer, & c? Then leave it. Is it an honest calling? Walk in it with contentment.  
4 Art thou a poor man, yet be content with thine estate, for consider: If thou hadst riches so much desired, God can make them barren like Hannah so much beloved, 1. Sam. 1. 5. 
Infa●tem nudum cum te natura creavit. Paupertatis o●us patienter ferre memento. Cato lib. 1, 21.  and thy poor estate fruitful like hated Peninnah. 2. They are like puddles failing most in time of greatest need. 3. They make a man no better in God's sight. The Lord may give them as jael gave drink to Siscra, judg. 4. 21. or Ehud gave Eglon a present, judg. 3. 21. as Hester gave Haman a banquet, Ester 7. or as the butcher gives the slaughter cattles a good pasture. The mountains which are full of golden mines are not usually clothed with corn, nor loaden with grass. 4. They are not as they seem● to be, and are esteemed. They seem treasure, as if they were for ever. They are deemed substance, as if without them men were but shadows. They are called goods, as if they made men good, so much worth, of such ability, account, and reckoning. But alas these are stolen names, for they are thorns, Mat. 13. 22. deceitful, Mar. 4. 19 and often golden 
Virtuti modicum, vitio nil satis. Adrian earth. pag. 98.  fetters. 5. Thou hast but a very little. Be it so, nature is content with little, grace with less, it's only corruption of nature which is not content. One saith well, a very little contenteth virtue, nothing satisfieth vice.  
5. Art thou in captivity, famine, reproaches, etc. yet herewithal be thou content.  
1. Why O thou Son of God shouldst thou be discontent with exile for thy father's sake, since thou canst not be exiled out of thy father's country, the earth being the Lords. Since the passage to heaven is open, and easy from one country as from another. The Lord being graciously present with his in 
Ezek. 11. 16  their captivities as with joseph, Daniel, etc.  
2. What if God for ends best known to himself, lays upon thee famine, nakedness, and such like calamities, be therewith content, and seek not by wicked purloining to relieve thy necessities: hear what a heathen man could say, 
 I judge thee miserable, because thou wast never troubled, thou hast passed over thy life without an adversary. Virtue is greedy of danger, military men glory in th●ir wounds; thou mayst know a governor in a tempest, a soldier in battle, how can I know, how much courage thou hast against poverty, if thou flowest with wealth? Whence can I, etc. Moreover, consider 1. That these extremities can only hurt the body, discontent soul and body. 2. That God hath promised sufficient, either therefore he will give clothing to cover the body, or enable it as well as the hands and face to need none; hear what our Homily saith: We are never contented, and therefore we 
Hom. against 〈◊〉 〈◊〉 pag. 1●4.  prosper not, he that ruffleth in his sables, in his fine furred gown, cork slippers, trim buskins, and warm mittens, is more ready to chill for cold, than the poor labouring man, which can abide in the field all the day long when the north wind blows, with a few beggarly clouts about him. 3. Else the Lord will supply these defects with patience, and spiritual endowments.  
3. What if reproaches, disgraces, and infamous indignities coming from a viperine generation of virulent enemies of God's people, and from the serpentine tongues of all deboist stigmatical fellows pursue thee, yet be thou therewith content (if th●● be an honest hearted Nathaniel, and a true Israelite, and hast all those rustical taunts, scurrilous girds, and h●llish obtrectations for piety's sake) considering 1. That it hath been, and will be the peculiar portion of God's Saints to be stung by the serpent's seed. Thou art made a by word: so wa● job 30 9 the drunkards song: so was David, Psal. 69. 12. an object of many forged calumniations, so was David, our blessed Saviour, etc. Do they style thee heretic? so did they Saint Paul, Acts 24. 5. 14. Blasphemer? so did they Christ jesus, Mat. 9 ●. glutton, and drunkard? so did they, our Saviour, Matth. 11. 19 Devil? so did they, the Son of God, Matth. 10. a deceiver of the people? so did they, the world's judge. Since therefore the most generous and blessed ones have drunk deeper in this cup of disgrace, and infamy for piety's sake, be thou content to pledge them. 2. That these carping wranglers, jeering Ishmaels', and tongue-smiters of godliness and goodmen, are but bruit beasts in God's estimation, in their delights, practices, and end: We can contentedly pass by a snarling dog barking at us, and why then should we not be content, although these dogs of hell grin, and gnash their teeth against us. 3. That these shall be sound scourged for their bold attempts against God's Kings, and Priests, the Lords jewels, and the apple of his eye. Witness scoffing Ishmael, cursing Shimei, railing Rabshakeh, and those mocking children which were rend by bears (I do discard, and cashier hence as none of those to whom I speak in this passage) such disguised miscreants, whose profession and practice agree like harp, and harrow; judasses, amongst Apostles; Demasses among Christians; of men the vilest; from heaven the farthest.  
Ought we to be content having nothing with poverty, captivity, etc. what cause of contentation, therefore have we all. Blessed be God the father of mercies. We sit quietly under our own vines; We have food convenient, a fruitful 
The greatest opp●e●o●●● and most under ●roden wretches, are all sub●ect to one high power. governing all alike with absolute command. S. W. R: lib. 5. cap. 6. p. 773.  land, the glorious Gospel of Christ a light to our feet, and a lantern to our paths: We have no leading into captivity: We see no Saint murderers, haling and dragging our sincere nathaniel's to fire, and faggot: why should we not therefore be thankful, and content, Have we not overplus? yet if we follow nature or grace as our guide, we have that enough which may give us content: you therefore whose onerous penury seems to overcharge you, be you content with your father's allowance. And you great, and mighty ones of the earth, you came naked as well as others, you shall go empty as well as they; you have large endowments, the Lord hath allowed you necessaries, and delicacies; be you therefore thankful to this bountiful benefactor, be you content with your so large allowance, and do not grind the faces of the poor, nor chop them in pieces as for the pot, by excessive rents, and exactions, be you pleased to let men gather up your fragments, and with the sweat of their brows to glean a living out of the earth: In a word, let us all whose father is the Lord, be content with his allowance.    

OF THE SOCIETY OF THE SAINTS, the third Book.  

CHAP. I. Answering objections against this communion.  
Object. Our Apostle having persuaded to fellowship of the Saints; he now prevents those secret Objections which might be framed after this, or the like manner. What cause is there, why we or any should strive to agglutinate ourselves into your Society? Is there any advantage or profit, contentment or pleasure, in likelihood to accrue from your consociation? Alas by your own confession, you are grievously perplexed, troubled on every side, cast down, 2. Cor. 4. 8, 9 If we look upon your doctrine, it is counted schismatical, Acts 21. 28. and heretical, Acts 24. 14. If we behold your actions, they are deemed rebellious, seditious, profane, Acts 24. 5, 6. If we consider your esteem in the world, we shall have small encouragements, not only are you despised, and defamed, but made a spectacle to men, and Angels to the whole world, 1. Cor. 4. 13. you are as monsters or men wondered at, Zach. 3. 8. you are made as the filth of the world, and offscouring of all things, 1. Cor. 4. 13. Happily some few wise, mighty, and noble, may favour you; yet not many such will embrace your doctrine, 1. Cor. 1. 26. Happily a few despised ones may join in your society, but what are they to others? What are such simple ones compared with the learned Scribes? What are such beggarly fellows in regard of the rich ones of the world, or your so little handful to the whole world? Your society alas is a little flock, persecuted people, and despised company.  
Answ. Let these things be granted, yet it is advantageous to communicate with us. What though we are troubled, yet not distressed; perplexed, yet not in despair; persecuted, yet not forsaken, 2. Cor. 4. 8, 9 Our doctrine is counted heretical, and apocalyptical frenzies: yet after that way they call heresy, we worship the God of our fathers. Our chiefest pillars, such as Saint Paul, are counted pestilent fellows, moovers of sedition, ringleaders of secta ies, prophaners of temples, Acts 24. 5. 6. fools, 1. Cor 4. 19 although they have had as liberal education at Gamaliels' feet, as black mouthed Tertullus; the filth and of scouring of all things, we yield all this, and more. We are poor, yet making many rich; having nothing we possess all things, 2 Cor. 6. 10. We are as sheep appointed to the slaughter, etc. yet for all this our fellowship is , for though it is base in the eye of the world, it is most honourable. Though it seems ignominious, it is most glorious. Though it's poor to man's view, yet it is unspeakably rich. Think not worse of it for worldlings censure. What wise man will reject sweet smells, because men sentles regard them not? disesteem of those heavenly lights, because blind men do not behold their beauty? abominate, sweet sounding melody, because deaf persons receive no contentment by it? who of any indifferent ingenuous education will vilify true nobility, because fools despise it? trample under foot precious pearls, because swine so use them? or disesteem of the glorious communion of Saints, because bedlam beasts, hoodwinked, yea stark blinded by the god of this world, dead in sins and trespasses so basely regard it? Our fellowship is not only with crosses, although we endure them; with poverty, although we feel it; with scorns, although we suffer them. But with rejoicing, which is our privilege; with riches, which are our right; and with honour, which always accompanieth us. For truly our fellowship is with the father, and with his Son jesus Christ.   

CHAP. II. Doct. 3. Saints have fellowship with the Father.  
Doct. 3 AS the Saints have fellowship one with another, so have they also communion with the Lord of glory, or with the father [our fellowship with the Father] joh. 14. 23. We will make our abode with him, 1 Cor. 14. 25. That God is in you, 1 joh 4. 12. 13. If we— God dwelleth in us— we dwell in him, and he in us, ver. 16. dwelleth in God, and God in him.  
Reason 1 Those who are linked unto the Lord in the nearest, and most intimate ties, and bonds of society, have fellowship with the Lord of glory, or the Father.  
But all the Saints of God are linked unto the Lord, in the nearest, and most intimate ties of society. Therefore; The latter proposition I make evident thus.  
Those who are linked unto the Lord in the ties of servants, which are the greatest favourites: of friends who are best beloved, are linked to the Lord in the most intimate ties of society.  
But all the saints of God are linked unto the Lord in the tie of  
1. Servants, which are the greatest favourites. The Lord is pleased to grace them with this title of being his servants, Isa. 44. 1, 2. jacob my servant, job 1. 8 my servant job, Num. 12. 7. my servant Moses is not so. Let none object and say, Is it any honour to be a servant? for it's a title of the greatest dignity to be styled God's servant. Or if so, is there social communion betwixt Master and Servant? For there is intimate society betwixt Masters, and beloved favourites though servants. Witness the sociable association of jonathan and David, 1. Sam. 20. yet was David his servant, ver. 7 8. Witness the friendly fellowship 'twixt David and Hushai, ●. Sam. 15. 37. & 16 17. yet was he his servant, 15. ●4 & 16. 19 and Witness these servants of God, who are his greatest favourites, Exod. 4. 23. Let my son go that he may serve me, yea so dear, and tender in his sight are they that he would not have the least hurt or violence offered to them, Psal. 105. 15. touch not mine anointed, esteeming them his special treasure, jewels, Mal. 3. 17. and the apple of his eye, Zach. 2. 8.  
2. Friends, Isa. 47. 8. the seed of Abraham my friend, 2. Chron. 20. 7. and gav'st it to the seed of Abraham thy friend, Cant. 5. 1. Eat O friends, drink, yea drink abundantly O beloved, jam 2. 23. called the friend of God. Can any fellowship be more firmly cemented or intimately endeared then that of 
Viservet animae dunidium meae. lib. 1, Od●. 3.  friends? surely no. The Poet Horace wishing a prosperous journey for his friend Virgil, calleth him half his soul. Saint Augustine bewailing the death of his friend Hebridius, saith he, thought his soul, and the soul of his friend had been 
〈◊〉 ego sensi ani 〈◊〉, ●● animam 〈◊〉 〈◊〉 〈◊〉 in da●bu● corporib●●, etc. lib. 4. Cons. cap. 6.  but one. For I thought that my soul, and the soul of my friend had been but one soul in two bodies: he therefore being dead, life was dreadful to me, because I desired to live no longer, yet therefore I feared to die lest he should wholly die. And the sacred Scripture affirmeth, that a friend is as a man's own soul, Deut. 13. 6. that he loves at all times, Prov. 17. 17. and sticks closer than a brother, Prov. 18 24. If all the love of Pylades and Orestes, Damon and Pythias, Pyramus and Thisbe, Scipio and Lelius, and of all other renowned heathen friends, unheard of or recorded. If the most melting affectionatenes●e of jonathan and David, David and Hushai, Augustine and Hebriaius, and all other the dearest friends profane and pious, could possibly inhabit within any two created beings; yet might there not be so much as any comparison betwixt such an imagined friendship, and this real of Gods to his Saints. For for these his friends sakes it is, that there is a continued course of summer & winter; that the world enjoys the comfortable aspect of all his excellent creatures; that the world is not wholly consumed in the twinkling of an eye, 2. Cor. 10 6. yea for them he gave his own Son to suffer a shameful death, to them he gives his sanctifying Spirit, and for them he reserves an everlasting crown of glory.  
Reason 2 He who takes that as done to himself which is done to the Saints, hath fellowship with them. But the Lord of heaven and earth takes that as done to himself which is done to the Saints. Witness that sweet strain in the heavenly hymn of Moses the man of God, Deut. 32. 10. He kept him as the apple of his eye. Witness that faithful petition of Israel's sweet singer, Psal. 17. 8. Keep me as the apple of thine eye. Witness the Prophet's reason of God's heavy judgement upon the nations which spoilt his Church, Zach. 2. 8. For he that toucheth you, toucheth the apple of his eye. Witness that consolatory saying of our Saviour, Math. 10. 40. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. Witness that heavenly speech of Christ jesus to that enraged persecutor of God's people, Why persecutest thou me? Acts 9 4. And witness that irreversible and irrevocable sentence of the most upright judge of men and Angels at the last and dreadful day of judgement. Math. 25. 40. 45. You did it to me: You did it not to me. Therefore they have fellowship, etc.  
3. Those who are joined to the Lord with an undissoluble bond of an everlasting love, which can never be broken, have fellowship with God: But the Saints are joined to the Lord with an indissoluble bond of an everlasting love, which can never be broken, jeremiah 31. 3. I have loved thee with an everlasting love, hence is it, that the gates of hell shall not prevail against them, Math. 16. 18. So he loveth them, that nothing can separate them from the love of God, Rom. 8. 39 So that they are sealed with the Spirit of God unto the day of redemption, Eph. 1. 13. 4. 30 So that he hath purposed with an unchangeable decree to have them saved.  
4. Those who dwell each in other, have fellowship one with another: But the Lord of heaven and earth, and the Saints dwell each in other, 1 joh. 4. 12. 13. 15. 16. 1 joh. 3. 24. joh. 14. 23.   

CHAP. III. Use 1. Comforting the Saints from this fellowship.  
Use 1 THis inestimable transcendent consociation affordeth copious matter of consolation to every truehearted Nathaniel.  
1. Against Bellarmine's unsound and uncomfortable doctrine 
Consol. ●. Tom. 4. de ustificat. lib 3. cap. 14. pag. 897. etc.  of final and total falling from grace, the love and favour of God. It's possible (I know) for these goodfellows to fall in part, and for a time from some graces, some measure of grace, and from former signs, and sense of God's favour. Of graces some are principal, and absolutely necessary to salvation, as faith, hope, love, these may be lessened, decayed, and covered in regard of operation, Psal. 51. 10. Create in me a new heart. Some are less principal, yet requisite, and very profitable, as the feeling of God's favour, cheerfulness in prayer, joy in the Holy Ghost; which lesser graces may be quite lost for a time. Me thinks such like considerations as these following may sufficiently encourage all of this society against fear of not continuing in the love and favour of God. 1. Such are the gifts of God the Father to his only Son Christ jesus: Which Donatives he will not lose, john. 6. 39 Neither shall any take them out of his hands, 10. 28. 2. Such are the precious purchase of the invaluable blood of the immaculate Lamb, the Son of God, more worth than millions of worlds, Acts 20. 28. Things dear bought are dear beloved, dear beloved are carefully kept, and not willingly lost. 3. Such have Christ jesus praying for them, Luke ●●. 32. That their faith fail not, john 17. 9 That his Father would keep them, Verse 11. from the evil one Verse 24. Heb. 7. 25. That they may be with Christ. 4. Such are kept by the invincible power of God, through faith unto salvation, 1 Pet. 1. 5. 5. To such the Lord hath promised (and his promises are yea and Amen, 2 Cor. 1. 20.) eternal life, 1 john 2. 24. 6. Such are sealed by the Spirit of God to the day of redemption, Eph. 4. 30. Therefore it is as possible, 1. For jesus Christ, that invincible Lion of the Tribe of juda, victoriously conquering sin, Satan, death and damnation. 2. For the Lord of Hosts, whose hosts and armies are all creatures, from the most contemptible flies and lice, to the mightiest Angels: whose omnipotency is such, that he effecteth what he will, all things being alike possible to him: It's as possible (I say) for the Son and Father to be overcome, as for the Saints, being kept and preserved by them both. 3. It's as possible for God's decree to suffer mutation and change, and so for that Lamb's Book of Life (for so is the Decree of God's Election called) continually to be mutilate, subject always to defacing by having the names of some of Gods Elect blotted out of the same; and yet there is no variableness with the Lord, nor the least shadow of changing, jam. 1. 17. 4. For the engraven seal of God's sanctifying Spirit to be blotted out, and so to be more uncertain than those of the Medes and Persians. 5. For the inestimable blood of the immaculate Lamb Christ jesus to be as water spilt upon the earth. 6. For the purest and most prevailing prayers that ever ascended to the Lord of Sabbaths, the meritorious petitions of Gods own Son to be of no force (and yet the Prayers of one righteous man availeth, if it be fervent, james 5. 17.) 7. For Gods promise to be unfaithful, as for those who have fellowship with the Father, to fall from grace finally, totally: But the one, therefore the other are altogether impossible. I know the Prophet (Ezek. 18. 24.) saith, when the righteous, 
Ob.  etc. But as Mr. Yates and others say well: Those words are a commination or warning to keep the elect from falling, to make the reprobate inexcusable. 2. The words are generally spoken to all in the Church; therefore the worse part may fall away. 
●his ad Casarem. pag 110. Zanch. Tom. 7. page 340, 341. Contra Rem. in Collat. Hagien. Thes. 5.  3. They are conditional, like Rom. 8. 13. Luke 19 40. Scriptures and reasons against this are learnedly answered by Mr. Bernard in his Rhens against Rome. When therefore that roaring Lion who seeks by all means to devour, shall use such like temptations against the assurance of thy perseverance as these following. O thou who hast fellowship with the Lord, and so furnished with true saving faith, thou art mutable, frail and weak. 2. Thou art uncertain of thy salvation. 3. Thy first parents in Paradise could not stand. 4. Their strongest Children have fallen, witness David, Solomon, Paul, Peter, etc. and dost thou think to continue? Thine enemies are not few, but many: not mean, but mighty: not malcontent alone, but also malicious: not tractable, but truculent: not lither, but laborious: not simple, but subtle: not negligent, but vigilant; and dost thou dream of perseverance? Enliven thyself after this or the like manner. I confess mine own imbecility, the fall of my first parents in Paradise in their innocency, and their posterity; neither am I ignorant of the number, nature, and properties of mine enemies. What then? Must I therefore of necessity fall away? No such matter. 1. I am weak and seeble. True. But I do not rest upon myself, but upon the Lord, who keeps me, who is greater than all, neither is any able to pluck me out of my Father's hands, john 10. 29. 2. I am uncertain. But how? In regard of myself; but God hath established me in Christ, 2 Cor. 1. 21. 3. Neither did Adam stand in innocency, nor Satan in glory. True; they stood by their own strength; so do not I: by Christ I stand, and am kept by the power of God to salvation. 4. The strongest of Adam's posterity have fallen: yet not finally; Peter was winnowed, Paul buffeted: But they rose again, their faith did not fail, God's grace was sufficient for them. Winnowed I may be, buffeted I may be, overcome can I not be: for my life is hid with Christ in God. 5. Mine enemies are many: yet more with me, then against me, 2 Reg. 6. 6. They are malicious: But God is merciful. They are not so strong, but God is more strong; and although they are watchful, yet I know to my comfort that he that keepeth Israel doth neither slumber nor sleep, and therefore I shall continue. Moreover: 1. Since it is Gods will to save me, john 6. 39 2. And God's will shallbe done, Psal. 115. 3. For he can do what he will, although he will not do all he can. 4. Since the faithful formerly believed this, 2 Tim. 1. 12. For I am persuaded that he is able to keep that which I have committed to him against that day, 4. ●8. Will preserve me, etc. 5. And warrantably. The Apostles and Prophets preaching it, 2 Tim. 2. 10. The foundation of God standeth sure, having this seal, the Lord knoweth who are his. 6. Since, the gifts and callings of God are without repentance, Rom. 11. 29. And so the graces of God are irrevocable in regard of the seed, substance, and habit of them; although not in regard of the actions, fruits, feeling, measure and degrees, Psal. 51. 9, 10 11, 12, 1●. 7. Since the Lord will finish and perfect his works of grace once begun, Phil. 1. 6. 8. Since (in a word) I have fellowship with the Father, and so intimate, that he vouchsafeth to dwell in me by his graces and Spirit, (and therefore his presence is effectual and mighty to possess and govern me, hath dominion over me, inwardly enlightening me to know: and powerfully guiding me to do this known will of God. 2. Continual, not as of a guest who lodgeth for a night in an Inn, and is gone next day, nor as a sojourner that flitteth, but as an owner and possessor to abide for ever) and graciously admits me to dwell in him, so as to be joined constantly unto him by faith, as by an instrument; of which society, my love to God, and my brethren is a witness, 1 john 4. 16. I should not only infinitely wrong mine own soul (which I estimate more than the world, for all that would advantage me no whit if it were lost) bereaving it of its comfortable assurance of God's infinite love and favour: But also the Lord himself questioning the immutability of his unchangeable decree: the power of his omnipotent almightiness: and the certainty of his promises, which are yea and Amen, confirmed with the hand, seals, and oath of truth itself; if I did not ascertain myself of my continuance to the end. Persuaded therefore I willbe that I having fellowship with the Father, shall not fall finally or totally.  
The consideration of our society with the Father is an unmoveable prop and pillar to uphold our wavering faith: a sure anchor to sustain us in the most boisterous storms in this raging sea of misery, when the most hideous billows of fiery trials, infernal temptations, ignominious reproaches, or any other disastrous waves of storming calamities, disquiet our passage towards the haven of endless happiness. Have we fellowship with the Father, then with God; and what is he? A Lord of armies, having all the hosts in heaven, every one of those ministering Angels, one whereof destroyed 185. thousand in one night, 2 Reg. 19 35. The innumerable multitudes of Sun, Moon, and Stars of light, lud. 5. 20. Every one of those Elementary Bodies, or Meteors engendered of vapours in the air above, as wind, rain, hail, storm, tempest, thunder, and lightning, having the sole sovereignty over, and the only guidance of all the variable and numberless armies of all earthly artillery. Witness the sea swallowing up the pursuing Egyptians, and sheltering Gods peculiar people: Witness the earth ingurgitating, or greedily devouring up those rebels in the wilderness: Witness the Hornets driving out the Canaanites; Lys, flies, and Frogs taming the haughty Egyptians: Witness those vermin, whose contemptible intrals were the sepulchers of proud King Herod: Witness the swords of enemies piercing through the bodies of their fellows, judg. 7. 23. 2. Chron. 20. 22. Yea, sheathing themselves in their owner's bowels, 1 Sam. 31. 4. Therefore omnipotent to defend us. Although therefore we be few, and naked, neither furniture of horses, chariots, Captains, or soldiers can hurt us, if he be for us. 2. Let Captains of enemies be as Cyrus amongst the Persians; Hannibal amongst the Carthaginians; Marcellus, Scipio, and Pompey amongst the Romans; Pyrrhus amongst the Epirots; Scanderbag against the Turks 2. Let their soldiers be as painful as Pismires, as fierce as Tigers, as swift as Eagles, as strong as Lions, as obedient as Scipios. 3. Let them have all things fit for war, plenty of money, corn, and other provision, fitness of place, help of friends and allies. 4. Let their walls be like Babylon's, Forts like Niniv●hs. 5. Let them have Tamberlanes' troop of 400000. horse, and 600000. foot: yet need we not fear having fellowship with God, who is able to defendus.  
Have we fellowship with the Father; then with God who is good and merciful to bestow all the treasure of grace upon us. 2. With the Father, who is just to protect us against Satan's cavils, Rom. 8. 33. 3. With the Father, who is wisdom itself, to direct us by his Spirit in the darkness of this world. 4. With the Father, who is rich to reward us in mercy.  
1. How should we be cast down with poverty who have fellowship with him who is most rich, whose is the earth, and the fullness thereof, who openeth his bounteous hand, and filleth all with his good blessing, Psal. 145. Who giveth to the cattles their food, and to the young Ravens when they cry, Psal. 14. True it is, that many of these goodfellows have need, and may want bodily food. But this want is supplied, 1. with strength of body to bear the want thereof, as in Moses and Elias forty days. 2. With God's rich blessings upon poor means of maintenance, and nourishment, as in Christ's miraculous feeding of many thousands with a few loaves and Fishes, in the widow's meal, and oil, 1 Reg. 17. 14. 2 Reg. 4. 6. And in daniel's pulse. 3. With contentation of mind with little as well as with much, Phil. 4. 8. 11. 12. Or, 4 With counterblessings of another kind, as spiritual for corporal, eternal for temporal, 2 Cor. 6. 10. Poor and yet making many rich, james 2. 5. Poor and rich in faith, Rev. 2. 9 True it is, they may want; but they cannot want any thing that is good for them, Psal. 84. 11. Psal. 34. 10. God denies them; not because he is not able, or willing to give; but because such is his wisdom and love, that he knows and gives things most needful for them, as a careful mother, nurse, and Physician. If the want of them be medicinable and profitable for us, we need not regard the lack of them. Will the Lord give to ravens, and lions, and not to men? Will he give to wicked men, sons of Belial, and not to his own? Will he give them his Son, his Spirit, his graces, his kingdom, himself, and deny them base matters? No, he cannot, he will not, if the enjoyment of them be for our good.  
2. How should we be terrified with infamy of this world, having fellowship with the Lord of glory. For what? And if 
S. Augustine feared the praise of the good, detested that of the evil. S. W. ●. p. ●.  none are less gracious than the godly men: Yet, 1. They are gracious with some, although not with all. 2. They are in some favour, although not in great. 3. They are sometimes in favour, though not always. 4. They are gracious with God, although not with men. True it is, none are, or ever were more base and vile than the godly men; yet never in the eyes of all men, only of the wicked. 2. Not altogether, but in part. 3. When they were most base and vile in men's eyes, they were most glorious in Gods: For, they have fellowship with the Father.  
3. How should we fear exile, who have a country in heaven, we having fellowship with him, whose is the earth, out of whose country we can never be banished?  
4. How should we fear death, who have our life hid in 
M●rs time as, qui ad ●●undam 〈◊〉 ●●●●●hic merte 〈◊〉. cyprian de Mo● pag 53. 〈◊〉 〈◊〉 in t●mere. qui ad Chri 〈◊〉 〈◊〉 three. Ib. pag. 49.  Christ with God? Let him fear death (saith St. Cyprian) who will pass from this death to the second death.  
It is his part or duty to fear death who will not go to Christ, saith the same Father.  
I desire to be dissolved, saith the blessed Apostle, Phil. 1. 23. Blessed are the dead, saith the Spirit, Rev. 14. 13. Come Lord jesus, saith the Bride, Rev. 22. Whence springs this desire? What is the ground of this blessedness? And whence flow those earnest long? save from the sweet society with the Father?  
5. How should we fear sin, having fellowship with him who justifieth? Rom. 8. 33. Death, having fellowship with life? Or Satan, having fellowship with God? True it is, we living here on earth are subject, 1. To sin; scil.. the stain; yet free from the dominion, and due desert of sin. 2. To death, scil.. its stroke, it being decreed for all men once to die yet free from the fling of death. 3. We are liable to Satan's bitter buffet, yet that evil one cannot touch us with his deadly blows, john 5. 18. 4. We are not exempted from the grave; It must have us, but it may not hold us for ever.  
6. How should we fear any thing, having fellowship with God, who hath all things?  
To conclude therefore: For our comfort we may ascertain ourselves, that having fellowship with the Father, we shall have no good thing withheld totally, finally, without a supply if it be good for us. 1. Have we fellowship with the Father? Then shall we be invested with his Spirit, enriched with his graces, rewarded with his kingdom. 2. Have we fellowship with the Father? We need not fear either want of sufficiencies: want of counsel in distress: want of comfort in cur extremities: want of grace in this life, or glory in that which is to come. 3. Have we fellowship with the Father? We have him therefore to be our friend, his Son our Spouse, his Spirit our comforter, his Angels our guard, his Saints our companions, and his creatures our servants. And doth not this minister (my brethren) superabundant consolation to all such, who have fellowship with the Father? All matter of comfort is included in this fellowship. Is an happy, an honourable, a pleasant, or profitable condition, matter of solace and rejoicing? Behold, here are all; for who more happy, who more honourable, who more pleasant or rich, than such who have fellowship with the Father?   

CHAP. FOUR Use 2. Reprehending wicked men.  
Use 2 WHy boast you so, you bragging Belials, terming yourselves, and such who are birds of the same feather with you the only goodfellows? Whereas, were it possible to take away your dunghill scurrilities, quassing compliments, ridiculous girings, obscene ribauldries, irreligious tongue-smitings of men better than yourselves, blasphemous oaths, and such like hellish stuff, your time is irksome, and your mirth is marred. Why vaunt you so of your society, it being with Satan and his cursed works of darkness? Here is a fellowship, which is truly good, because with God. Yours brings shame, this honour: Yours perils, this safety: Yours loss of time, of wealth, of wit, of credit, of soul, of heaven; this great gain, interesting into earthly things, giving a full enjoyment of a sufficiency of saving graces, and an assurance of immortal Glory: yours no sound comfort, this joy solid and substantial; for it is with the father. In stead therefore of glorying in your sin, take notice of your danger, folly, and duty.  
1. Have the Saints fellowship with the Father, then in what a lamentable case are all such, who dare presume to abuse, and wrong those who a●● so nearly endeared to the Lord? It was and will be the use and practise of Satan, and his serpentine brood to esteem of God's Saints, as of the refuse and offscouring of all things, 1. Cor. 4. 9 13. to repute them monsters, Isa. 8. 18. Zach. 3. 8. Psal. 71. 7. To make them their songs, and byword, job 30. 9 in their alebench meetings, Psal. 69. 12. To accuse them falsely, lay to their charge things which they never knew, or some ways or other to tongue-smite the spotless innocency of the Lords own jewels; and then with domineering insulations to laugh amain, that they had a dexterity to conceive, give birth unto, or greater growth to the fabulous fictions of their base brotherhood against the Saints of God. But were such men well versed in the book of God, they should find that mocking Ishmaels', railing Rabshakehs', reviling Shimeys, scoffing Children, back biting Doegs', slandering Tertullus, and all the Kennel of those doggish barkers against God's Children, either for natural infirmities, 2. King. 2. 23. Or for piety's sake, Gen. 21. 19 Gal. 4. 19 Or for envy, Acts 21. 24. 28. escaped not the sharp, and smarting punishments of the Lord? Witness those 42. children eaten by 2. bears, 2 King. 2. 24. Witness the son of the bondwoman cast out of the Church of God. Witness old Shimei, cruel Doeg. Witness 2. Chron. 36. 16. jer. 18. 21. And do you who tread in the same trace with that railing rabble think to escape? joabs' soldier, if he might have received a thousand shekels of silver in his hand, yet would not put forth his hand against Absolom, 2. Sam. 18. 12. for had he, he should have wrought falsehood against his own life. Haman for all his greatness dares not but honour Mordecai, although he hated him to the death, Ester 6. 11. because he was a man the King delighted to honour: Mean men fear to hurt, or harm the dear beloved of great persons, dreading their displeasure. The children, yea the favourites, yea the servants of mortal Princes, deem themselves greatly privileged from danger, and disgrace: And dare you abase, and abuse, not a Mord●cai, not the sons, or favourites of mortal Princes; but such who have fellowship with the father? These are the Lords jewels, Mal. 3. 17. 1. Yea such, that he purchased with his sons own blood, Ephes. 1. 14. the purchased possession. Men may give much for jewels, but no man I think would give the life of a son, of an only son, of such a one in whom he was well pleased, for any jewel: the rich merchant sells all to buy a precious pearl, but not the life of an only son: but these are such jewels that the Lord did buy at so dear a rate. 2. Yea such that he doth carefully keep giving his angels charge over them, who pitch their tents about them, Psal. ●4. 7. yea himself doth always watch over them by his careful providence, Psal. 121. 5. Are they so amiable, and lovely, so dear, and precious, so honourable, and glorious, so carefully kept, and defended with, and by the Lord: and dare you offer violence unto them? 2. These are the apple of Gods own eye; do you not tremble to strike at God himself, yea, at his eye, yea, at the apple of his eye, the tenderest part? 3. These are his peculiar people; his anointed ones, whom you may not touch so as to hurt, or offer the least violence unto them, Psal. 105. 15. and presume you to confront this divine sentence by wronging them what you can? 4. These are the Lords own temples, 2. Cor. 6. 16. you are the temples of the living God, wherein the Word dwells plentifully, Col. 3. 16. yea the spirit of God, 2. Cor. 13. 5. yea the Lord himself, joh. 14. 23. And will you account them, and reproach them as the filth, and offscouring of all things? 5. These are they, whom the Lord embraceth with the most amiable amplexures, for he is in them, and they in him; and guardeth with the safest defence of a guard of Millions of Angels, and his own watchful providence. 6. These are they, who have always free access into the courts of the King of heaven; where their Prayers, aided, and framed by God's Spirit, perfumed, and offered by Christ jesus, are sure to prevail. 7. To conclude, these are they, who are all in all (with reverence be it spoken, and heard) with God, having fellowship with the Father. And darest thou, a man, whose breath is in thy nostrils, wrong them in heart, with thy tongue, or hand? Or if thy foolhardy audacity dares do so much (as impiety is adventurous) dost thou think to escape? No, no, in persecuting them, thou persecutest God; in touching them, thou touch●st the apple of his eye, and in injuring them thou wrongest those who have fellowship with the Father.  
2. Behold your excessive folly, and madness O you sons of Belial: well may you be called fools, Psal. 14. 1. 73. 3. Prov. 8. 5. Nay are you not more foolish than all fools, eagerly pursuing shadows in stead of the substance; preferring dross before gold, nisles, and trifles before treasure? Is not he a fool of all fools, who prefers bondage before perfect freedom, the most abject condition before the noblest; are not you therefore Idiots in the highest degree; there being a fellowship affording honour unspeakable, and unconceavable, abounding with variety of the greatest contentments, wanting no manner of consolation, more safe than heart can wish; overflowing with all good things, in which society there is perfect freedom, and more ineffable, and inestimable excellencies, than hearts or tongues of men and Angels are able to conceive▪ or utter; for it is with the father. And yet you (shall I say like childish babies? that's too too little, like natural Idiots? that's not enough: like the beast that perisheth? surely worse: like madded Bedlams? that's not all: with David's fool, say in your hearts there is no God, no such fellowship: or like salomon's fool, Pro. 13. 19 to whom it is an abomination to departed from evil, lay open your folly in preferring the cursed and irksome byways of sin, and impiety, and so the forbidden fellowship with the unfruitful works of darkness, Eph. 5. 11. The society of spiritual fools, whose companions shallbe destroyed, Prov. 13. 20. And therefore the society of Satan before this excellent fellowship, which is with the Saints, and with the Father. You are ready to say and affirm, that God's children are fools, because they run not headlong with you to the same excess of riot: But they know that you are fools, in not associating yourselves to their society, which is with the Father.   

CHAP. V Use 3. Persuading to this Society of Saints.  
Use 3 IS there such a fellowship? Learn we all therefore to get, if we want; declare it, if we have fellowship with the Father. Can I direct you how to grow rich, how to get honour how to live delicately, how to wallow in all worldly contentments; I doubt not but that ye would be all advised, some for one thing, some for another. Behold I have that here which will fit you all.  
1. You merrie-men of the world, get you to be consorts in this society; and than although you shall part with worldly, wanton, wicked, sinful, sensual, and shameful delights, yet shall you be sure to have superabounding joy, such, which is, 1. Great, Luc. 2. 10. 2. Exceeding, though in temptations, james 1. 2. Unspeakable, 1 Pet. 1. 8. Vnconceiveable, 1 Cor. 2. 9 As at a conquest, as in harvest, Isai. 9 3. As at a continual feast. In a word, fullness of joy, joh. 16. 11. Which shallbe everlasting, Isa. 61. 7.  
2. You covetous persons; hitherto you have endeavoured to quench your extreme thirst by drinking such brinish waters, which increase it more; do you henceforwards covet after the best things, 1 Cor. 12. 31. Desire spiritual blessings, and heavenly glory? Get to have this good-fellowship, than all are yours, 1 Cor. 3. 21. Whether Paul,— or the world, etc. Verse ●2.  
3. You climbing ambitious spirits, who beat about how to nest yourselves alost; get you to be of this good-fellowship, then are you mounted higher than you imagine. Is the being of a King's favourite the pitch and period of your desires? Or is a kingdom that which you so thirst after? Is the being sons unto Kings the utmost of your wish? Neither these, nor any other honours can be wanting to you, if you have fellowship with the Father. Seek we therefore first, and principally the kingdom of heaven, this excellent fellowship, then shall we have honours, richeses, delights, and all other things whatsoever . Be persuaded therefore, for I persuade, but for your good.   

CHAP. VI Showing th● first means to, and duty of this Society.  
TO abandon, and abominate sin, and iniquity, to have 
1. Means. Duty.  no fellowship with the fruitless works of darkness. God is righteous, sin is unrighteousness, and these two have no fellowship; God is light, sin is darkness, and these have no communion, 2 Corinth. 6. 14. When joseph was to come out of the dungeon to stand before Pharaoh, he shaved himself, and changed his raiment, Gen. 41. 14. How much more, when we desire to come, not before Pharaoh, but Pharaohs God: not to stand before him, but to have fellowship with him, ought we to strip ourselves of our prison rags, the filthy and nasty weeds of corruption, and filthiness. Considering, that if We say we have fellowship with him, and walk in darkness, we lie, and do not the truth, 1 joh. 1. 6. What, and if such men, who sit in darkness, and shadow of death, remaining and abiding secure in the estate of sin and wretchedness, Luc. 1. 79. What and if those who are lovers of darkness, taking full pleasure and delight in unbelief and sin, john ●. 9 What and if even they who walk in darkness, 1 joh. 1. 6. Leading a sinful life, yea such a kind of life as they do, which shun and fly the light of the Word. What if those, who are under the power of darkness, Col. 1. 13. The dominion and sway which sin and Satan do bear over unregenerate persons. What and if the whole infernal rabble of that hellish rout who are under Satan the ringleader of all wicked men, therefore called the Prince of darkness, Eph. 6. 12. are very obstreperous, exclaiming with the loudest out-cries against all such who question their society with God; they having ever in a readiness, Lord, Lord. At what time soever, etc. They are men of good meaning, although they are not bookish▪ They have a sure belief in God: They love God above all▪ and their neighbour as themselves: God they hope did not make them to damn them; all men are sinners as well as themselves: They hope to be saved before, or as soon as the strictest Saint-seeming Puritans of them all. These and such like traditionary conceits being in their shallow apprehensions sufficient to quiet their guilty consciences from ever accusing them; to put to silence and make mute those cutting conclusions, and peremptory propositions of the Holy Ghost, 1 Cor. 6. 9 10. Neither fornicators, etc. Gal. 5. 19, 20, 21. An Antidote sufficient to counterpoise against the poisonful venom of their infectious impieties. A payment equivalent to countervail the numberless debts of their heinous enormities. And graces available to equalise them with the Saints, and annex them firmly to this Divine Society, which is with the Father. Yet I humbly entreat and beseech, yea I charge and command in the name of the Lord jehovah all you who either hope for, have, or hunger after this Celestial Society, to have no fellowship with the fruitless works of darkness, to forsake and flee from sin and iniquity.  
Sin is darkness. Rom. 13. 12. Cast off the works of 
Mot. 1.  darkness. Eph. 5. 11. Fruitless works of darkness. 1 Thes. 5. 4. Not in darkness. Darkness it is, in respect of its author who is the Prince of darkness. 2. Of its fountain, the dark heart of man. 3. Of the nature of the nature of its author, he hates the light. 4. Of the time wherein done, the night: 1 Thes. 5. 7. Of its fruits, eternal darkness. Wicked men are walkers in darkness, 1 joh. 1. 6. Yea, such ways of darkness, that I am altogether ignorant whereunto to resemble it. Should I parallel it with Cimerean darkness, that no whit comparable, it being occasioned by the fare distance of the Sun from that place and people; and so but natural, an absence of light natural; this by the absence of the splendent rays of the rich, and radiant graces of the Sun of righteousness, therefore a spiritual darkness, containing the fearful estate of unbelievers in this world. Or with that Egyptian plague of darkness which was palpable? There is no comparison; by that their bodily eyes were blinded, by this of the soul, 2 Cor. 4. 4. That was but for a short time of continuance, this otherwise. That kept them from moving, this hoodwinks and infatuates them so, that although they go, yet whither, they know not, 1 joh. 2. 11. But in God is no darkness at all, 1 joh. 1. 5.  
Sin is death. Math. 8. 22. Let the dead bury their dead. Eph. 2. 12. Dead in trespasses and sins. 5. 14. Arise from the dead. 1 Tim 5. 6. Dead while she lives. 1 joh. 3. 14. Passed from death. Well may sin be called death. 1. It deserving death. 2. Causing death, Rom. 5. 12. 3. Being odious to a living soul, as death to a living man. 4. Bitter as death. 5. It disabling the soul from well-doing. And 6. destroying as death. But God is life, 1 joh. 1. 2. Is it a grounded axiom. 
Omne dissimile est in sociabile.  That every dissimilitude is insociable? Do we all know that light and darkness can never accord; but the one is ever a privation of the other? Doth experience daily declare unto us, that there is not the least society betwixt living and dead bodies, although of the most intimate confederates? Although the one a most compassionate mother, the other an entirely affected child. Yea, although of the lovingest mates that ever were linked in the sacred bonds of conjugal society: But the living, as disjoined from the dead, parts them away by a speedy interring them in the earth. And is it possible (think for God and sin ('twixt whom there is the greatest repugnancy) to accord? Can any so much as dream of (yet dreams are but dreams) having fellowship with those fruitless works of darkness, which are dead works, yea, death itself; and with the Lord of light and life?  
Sin doth enkindle the wrathful indignation of the ireful sinne-revenging God, making him so sore displeased, that he threw down Angels from his heavenly habitations into that infernal lake of endless woe; exiled our first parents out of Eden, that Paradise of God; broke up the fountains of the great deep, and opened the floodgates of heaven, and destroyed all flesh wherein was the breath of life, those few excepted which were in the Ark. Destroyed utterly Sodom, 
The Lake Sodom 180 furlongs which is 22. miles of ours in length. ●50, in breadth which is 18. of our miles as some say, some more, jos Weissenbig. It hath no outlet or disburdening  Gomorrah, Admah, and Zeboim with fire and brimstone from heaven. In a word, sin is that which provokes the Lord to send upon a people or person his numberless and insupportable plagues and punishments: hence come noisome beasts, hence doleful captivities, hence destroying pestilences, hence famine so tragical, yea all other greater or lesser temporal tortures: Hence blindness of mind, hardness of heart, pertinacious obstinacy, final impenitency, yea all those endless, easeless, hopeless, helpless torments of eternal damnation, where their worm never dyeth, and their fire is not quenched, of which those other are but vauntcourers or forerunners. And can we have fellowship with God, except we abandon iniquity think we?  
Sin is that traitorous judas, corrupt Pilate, perfidious perjurers, bloodthirsty jews, and torturing executioners; yea, as the thorns, whips, nails, mockings, buffet, spittings, and spear, wherewith the head, back, and cheeks so tender, and lovely were bloodily and barbarously gored; the harmless innocency derided and calumniated; yea, the heart's blood of the Son of God more worth than millions of worlds spilt upon the earth. This is that which grieves, despites, and quencheth the Spirit of God. And can we persuade ourselves of having fellowship with the Father, if we delight in sin, which crucifies the Son, and grieves, if not wholly quencheth, and despighteth the Holy Ghost.  
Sin transforms men into monsters, making them Scorpions, Ezek. 2. 6. Vipers, Math. 3. 7. Cokatrices and Spiders, Isa. 59 5. Dogs, swine, and such like foul and filthy creatures. Ignatius saith, I sight valiantly with beasts in Assyria even 
〈…〉  to Rome, not that I am devoured by bruit beasts. For these as you know, God willing ●●ared Daniel. But of beasts bearing 〈◊〉 〈◊〉, in whom that cruel beast doth 〈◊〉, which doth daily sting and wound me. St. Chrysostome saith, Sometimes he calleth them 〈◊〉 for their saw●inesse and violence: sometimes horses, for their lust: sometimes asses for their sottishness and ignorance: sometimes lions and libards, for their ravening end covetousness of having: sometimes also asps, for their guile: oftentimes serpents and v●pers, for their secret poison and malice. The way therefore to have fellowship with the Father, cannot b●●y delighting in that which Metamorphoseth men into such monstrous shapes.  
It is the proper object of the Lords, and aught to be the 〈◊〉 object of man's hatred, Psal. 5. 5. Thou hatest all workers (much more the works) of iniquity, 45. 7. T●●● hatest wic 〈…〉, Rev. 2. 6. That hatest,— 〈◊〉 I also hate; yea, with such an utter 〈◊〉, that it makes him 〈◊〉 his own creatures excellent by creation, as Devils and wicked men; his own Ordinances, as New Moons and Sabbaths, Isa. 1. 15. And prayer●. If therefore we desire fellowship with the 〈◊〉, we must 〈◊〉 and avoid it.  
It's directly 〈◊〉 to the honour and glory of God, his will and works, being a transgression of his most holy Laws.  
In fine, Who is the Father of it? Satan, joh. 8. 41. Math. 13. 28. The works of your father you will do. What is the mother to conceive and bring it fort●? Man's corrupt soul. What is the fruit of it? Separation from God. What is the reward? Eternal death, R●m. ●. 2●. And can we imagine to enjoy fellowship with the Father, and iniquity? Such who think so, are deceived, those who say so, lie, and the truth is not in them, 1 joh. 1. 6. If we say, etc. Let us therefore who desire fellowship with the Father, ●ave no fellowship with the fruitless works of darkness, Ephes. 5. 11. and cast we off the unprofitable works of darkness, Rom. 13. 12.   

CHAP. VII. The second means and duty, Sinners Society to be shunned.  
HAve we or desire we fellowship with the Father; then 
2. Means, Duty.  avoid society with God's enemies. The blessed man (consequently those of this association) walk not in the way,— sit not,— stand not, etc. Psal. 1. 1. The Citizen of Zion who is directly one of these consorts, may and must think vilely of the vile person, and with his eyes, countenance, and gesture declare it, Psal. 15. 4. affording no more than civil courtesy, and that with some dislike, declared towards equals, honouring authority, vilely esteeming of the persons of superiors if the sons of Belial; for these have two persons: 1 their own, 2 another's, scil. the Lords as they are his deputies. Godly David hated such, who hated God (such are all wicked men, Exod. 20. 5. Rom. 1. 30. either openly or secretly) Psal. 139. 21. yea with perfect hatred, accounting them his enemies, being enemies to his God. And King jehosaphat was sharply reproved by the Prophet jehu, and severely punished by the Lord for helping the ungodly, loving them which hated God, 2. Chron. 19 2. scil.. for joining in fellowship with wicked Ahab; so that he would be as he was, his people as Ahabs', and would be with him in the war, 1. King. 18. 3.  
Is it needful (O you blissful goodfellows) to dissuade you 
Dissw. 1.  from intimate society with wicked men? I persuade myself, you know full well their pestiferous pedigree; what, and whence it is, you being well acquainted in the Word of life, cannot be ignorant that they are, 1. Children of this world, Luk. 16. 8. and the friendship of this world is enmity with God, jam. 4. 4. 2. Children of disobedience, Ephes. 2. 2. therefore distasteful. 3. Children of Belial, 1. Sam. 2. 12. therefore loathsome. 4. Children of the devil▪ john 8. 44. therefore hateful to God. 5. Children of wrath, therefore abhorred of the Lord. 6. Children of hell, Matth. 23. 13. therefore fit for fellowship with damned Devils, than the associates of the Lord of Glory.  
Yet view them well in the spotless Crystalline glass of God's Word, and there you shall see clearly deciphered in lively colours, the loathsomeness of those base companions.  
1. Would you see what beasts they be? Scripture calls them 
a 2 Tim 4. 17.  Lions, and they are savage: 
b Isa. 11 7.  Bears, and they are cruel: 
c Ezek 29. 3.  Dragons, and they are hideous: 
d Mat. 10. 16.  Dogs, and they are bloody: 
e Mat. 10. 16.  Wolves, and they are truculent.  
2. Desire you a sight of their venomous serpentine nature? have you ever heard of the sevenfeeted tormenting tayle-killing Scorpion? such are they, Rev. 9 3. 5. 10. or the dam destroying Vipers? such are they, Mat. 3. 7. Have you ever heard of the dreadful Basilisk, killing man and beast with its breath and sight? these are no less, Isai 11. 8. 59 5. Or of the poisonful venomous Asp? these are such. I need not tell you of the poisonous nature of the Spider, it's known to all; and these likewise are such, Isa. 59 5.  
3. Consider that the Word of truth styles them. 1. Thorns, and 2. Briars, Isa. 10. 17. 27. 4. 55. 13. Ezek. 2. 6. Micah. 7. 4. 3. Thistles, Matth. 7. 6. 4. Brambles, judg. 9 14. 5. Stubble, job 21. 18. 6. Evil trees, Matth. 12. 33.  
4. No marvel though such holy men as 
a Upon Psal. 6. Mun●● excre●enta  Bucer, called them the excrements of the world, Scripture terming them.  
1. Sordid, dirt of the street, Psal. 18. 42. and no marvel: for,  
1. As dirt, the more it is stirred the more it stinketh; so these.  
2. As dirt is neither good for manure, nor mortar field, nor town; so these are neither good for God, nor men, Church, nor Commonwealth.  
3. As dirt is hurtful, and noisome to man, and beast; so these to all about them, who far the worse for their sakes.  
2. Unprofitable Chaff, blown away with the wind, Psal. 1. 4. and to be burnt with unquenchable fire, Matth. 3. 12. For as Chaff is light, so are 1 These in weight, Dan. 5. 27. found too light: 2 In worth; for they are little, yea, nothing worth: 3 In conversation, their mind, will, deeds, words being inconstant: 4 In condition, for all their honour, and pleasure, etc. is but vain.  
3. Noisome dust swept away with the bosom of God's judgements, Psal. 18. 42. as the dust before the wind, being 1 Unstable, and light: 2 Barren of good works: 3 Dry, devoid of grace, and the sweet distilling dew of God's Spirit, as dust is light, dry, and barren.  
4. Contagious dross, Ezek. 22. 18, 19 become dross, Psal. 119. 117. and not undeservedly: they 1. Labouring to darken, and obscure the righteous, as dross doth gold. 2. Striving to corrupt, and infect them by mixing themselves with them. 3. Falling from them in the fiery trial. 4. Cast away into perdition, when severed from them.  
5. Stinking smoke, Psal. 68 2. Isa. 65. 5. Hos. 13. 3. and justly too: for 1. They endeavour, to climb, and mount aloft as smoke doth. 2. They are soon gone when they get to the highest, as smoke is. 3. They seek to choke, smother, and stifle the righteous, as smoke, etc.  
6. Should I say they are as the loathsome excrementitious scum, I have my warrant in sacred writ, Ezek. 24. 6.  
Imagine we a man composed of the naughtiness of all hurtful creatures; give him the bloodthirsty nature of a Lion, Bear, Dog, and Dragon; give him the tormenting tail of a stinging Scorpion; the venomous teeth of a gnawing Viper; the virulent breath, and dreadful sight of an eye killing Cockatrice; farce his bowels with the poison of Asps, and the venom of Spiders: go to an hedge of thorns, briers and brambles, and a bed of thistles, and thence extract the hurtful properties of these evil plants, and add them to this monster; heap on the stinking, loathsome, and unprofitable conditions of the most loathsome scum, canker-eaten dross, suffocating smoke, 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 means and duty, We must be like God.  
WOuld we communicate in this community; we must 
3. Means. Duty.  endeavour to be like the Lord. Similitude is a fastening link to conglutinate Societies, which all delight in, such who are most like themselves: hence it is, that birds of a 
 feather fly together; like master like man. If thou wilt marry, marry thy like, saith the Poet, and that friendship is the pleasantest which likeness of conditions hath linked together, saith the hear●en Orator; and Saint john tells us expressly, there must be a congruence in this consociety, 1 john 1. 7. If we walk in the light as he is in the light, we have fellowship one with an●ther. Be we therefore followers of God as dear Children, Ephes. 5. 1.  
1. In holiness, 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 sin, and corruption, unperfectly here, most perfectly hereafter in heaven.  
2. In a godly remuneration, rendering love for hatred, benedictions for execrations, good turns for bad, prayers for persecutions, Matth. 5. 44, 45. That we may be Children of our father, for he makes his sun, etc.  
3. In a pitiful compassionateness, easily moved to grieve at the miseries of others, and to secure them, Luke 6. 6. Be you therefore merciful, as your heavenly father is merciful, Col. 3. 12. put you on as the etc.  
4. In perfection, Matth. 5. 48. Be you therefore perfect as your father in heaven is perfect; not as if we could be without sin, as doting fantastic Familists aver; or keep the whole law as superstitious Antichristian Papists avow. For Scripture, and each mans enlightened conscience witness the contrary. But 1. Comparatively in regard of the weak and wicked. 2. In regard of parts being sanctified in every part, and power of soul and body, to every duty concerning them in some measure; So that there is an upright judgement in the mind, an honest heart, a sincere, and good conscience.  
5. In walking in the light, 1. john 1. 7. If we walk in the light, as he is in the light, we have fellowship one with another; and this we may do by following God's Word, as our guide in our travail to eternal blessedness. Let Satan's hellish brood do the works of their father the devil, walk foot by foot in those cursed paths which Satan hath traced out unto them: viz. in the dark, and damned ways of swearing, lying, cursing, etc. and so demonstrate to the whole world, that themselves have fellowship with the devil. Let cavilling carpers deem these sayings hard and harsh Paradoxes, peremptorily concluding it to be altogether impossible for any man to be holy, merciful, perfect, etc. as the father in heaven is. Yet let all such, who already have, or desire to enjoy fellowship with the Father, conform themselves unto him in the Scripture sense, which speaks not of equality, but similitude, endeavouring to be holy, loving, merciful, and perfect; as a staggering child 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 unparalleled holiness, and perfection of God, than the dim, and duskish light of a pinking candle, compared with the splendent lustre of the radiant sun, enlightened moon, and glistering stars.   

CHAP. IX. The fourth means and duty, is prayer to God.  
HAve we or desire we fellowship with the father; delight 
4. Means. Duty.  we then to speak to him in prayer, and rejoice to hear him speak to us in the ministry of the Word. What society where intercourse of speech is wanting? every colleague in each community will acknowledge society, and mutual exchange of speech to be inseparable; and that it is one way to connexe men firmly in a friendly fellowship. A word of each.  
1. Should I say, prayerless persons are graceless, I have my warrant, Zach. 12. 10. the spirit of grace, and prayer being joint companions.  
2. Should I term them godless Atheists, who can justly contradict me? not to pray, being one of those marks, wherewith men foolish, and without God are branded out, Psal. 14. 4.  
3. May I not confidently affirm such to have cast off the fear of the Lord, restraining prayers before God, job 15. 8.  
4. May I not pronounce peremptorily, prayerless 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 prayerless person (he wanting gods grace, his fear, the true God and his blessed Spirit) have fellowship with the Father?  
Moreover, do many people pray to no purpose, ask and not receiving, because they ask amiss, jam. 4. 3. their prayers being pinioned that they cannot mount aloft into the ears of the Lord of Sabbaths. 1. By gross pollutions, Isa. 1. 15. I will not hear because your hands are full of blood. 2. By disobedience to the voice of God in the ministry of his Word, Zach, 7. 13. therefore— as he cried and they would not hear, so they cried and I would not hear saith the Lord of hosts. 3. By impenitency, job. 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 ears at the cry of the poor, shall cry himself and not be heard. 6. By cruelty, Micah 3. 4. Then shall cry, etc. 7. By painted hypocrisy, Math. 6. 5. 8. By faithless infidelity, jam. 1. 6. 7. 9 By pharisaical self-conceitedness, Luke 18. 11. 14. 10. By blind ignorance, Mat. 20. 22. You ask you, etc. 11. By malicious envy, Math. 6. 15. If you forgive not. 12. By praying for those things which are impious, unjust, hurtful, impossible, needless, 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 only to pray, but so to pray as we are directed in the Word of truth. viz.  
1. With a forthinking premeditation of the weightiness of that important duty we are going about, our own weakness and worthiness, and the dreadful Majesty of the Lord to whom we pray: thus we are commanded to take words and turn to the Lord, Hos. 14. 3. Thus dealt the penitent prodigal, Luke 15. 17. 8. I will go to my father, and say, father, I have sinned, etc.  
2. With a sincere purity of heart, Heb. 10. 22. Let us draw near, etc. I know it is impossible for man to be pure, save only, 1. In regard of former times of unregeneration. 2. In regard of their desires and endeavours. 3. In regard of other men, scil. sons of Belial.  
3. With a lowly and submiss humility: thus did the father of the faithful prey, styling himself dust and ashes, Gen. 18 27. That prevailing Canaanitish woman petitioner, Math. 15. 27. Truth Lord, yet the dogs; etc. Luc. 18. 11, 12. God be merciful to me a sinner, Thus are we all commanded, Psal. 95. 6. Let us bow, etc.  
4. With knowledge and understanding, 1 Cor. 14. 14, 15. I will pray with understanding.  
5. With a faithful assurance that our prayers shallbe granted. What else meaneth the Apostle St. james, 1. 6. 7. Let him ask in faith. Saint Paul, 1 Tim. 2. 8. Without doubting. And our Saviour Christ, Math. 21. 22. All things whatsoever you ask in Prayer, believing.  
6. With zealous earnestness, james 5. 16. Cold prayers lose their fruit and force.  
7. With hearts reconciled to God by true repentance, Isa. 1. 16.  
8. With hearts reconciled to our brethren by brotherly love, and condonation, Math. 6. 14.  
9 With an unwearied constancy, Crying day and night, Luc. 10. 7. Holding him fast till he bless us, Gen. 32. 28. And never giving over until we prevail, Math. 15. 22, 23. & 28.  
10. In the name and mediation of Christ jesus, the sole Saviour of mankind, and the alone Mediator between God and man, 1 Tim. 2. 5. Hitherto you have asked nothing in my name, etc. john 16. 23.  
11. For things agreeable to Gods will, 1 john 5. 14. viz. For things which are good, holy, lawful, possible, profitable, and needful.  
Prayer thus qualified is good and acceptable in the sight of God, 1 Tim. 2. 3. Is an extraordinary (yea beyond imagination) prevailer with the Lord in the courts of heaven: bringing such who effectually use it, to salvation, Rom. 10. 13, 14. And therefore to an happy enjoyment of fellowship with the Father.   

CHAP. X. The fift Means and Duty is hearing of God's Word.  
DEsire we with the most earnest long, strive we amain 
5. Means, Duty.  with our utmost endeavours to hear the Lord speak to us in his Word, and delight we extraordinarily in such desires and endeavours.  
This is the word of God's grace, Acts 20. 32. 1. Coming 
Mot. 1.  from God's grace. 2. Showing Gods grace. 3. Working grace in those who believe and obey it.  
2. This is the Word of faith, Rom. 10. 8. 1. Requiring faith to believe it. 2. Teaching what faith is. 3. Begetting and strengthening the same. Rom. 10. 17.  
3. This is the Word of life. john 6. 68 Thou hast the Word of eternal life. 1. Begetting a Spiritual life, 1 Pet. 1. 23. 2. Nourishing and strengthening our Spiritual life, 1 Pet. 2. 2. And 3. Offering eternal life, john 5. 35.  
4. This is the Word of salvation, Acts 13. 26. In regard of its fruits and effects, declaring to us the way of salvation.  
5. This is the Word of reconciliation, 2 Cor. 5. 19 1. Showing how men are reconciled to God. 2. Instrumentally working the same reconciliation betwixt God offended, and man offending. And therefore a special means to obtain fellowship with the Father. Let not the examples of the world, whose desires after the enjoying of transitory delights, and momentany treasures are boundless, and their endeavours endless, no whit at all, or very little regarding this heavenly voice of the Lord of glory; neither let the strange and preposterous practice of divers greater persons (whose use was ordinary to have Thursday meetings for bowling; but not Friday for hearing; thus slighting, if not contemning the Divine Ordinance of God) alienate or estrange your longing desires from this saving and reconciling Word of God.  
1. Say not you (my beloved brethren) you could hear with all reverence and diligence, might it please the Lord himself to speak to us. For 1. should the Lord himself speak from heaven, you durst not hear, Exod. 20. 19 Can not they? And can you? 2. For the Lord doth speak by us his Ministers, as Kings by Ambassadors, 2 Cor. 5. 20.  
2. Say not with yourselves, I could willingly hear, was the Messenger this or that famous man; but such, and such are mean and base fellows in men's esteem. For were not the Prophets and Apostles so accounted of? Yet they were to be heard: and we see it is the good pleasure of God to save them that believe by the foolishness of preaching, 1 Cor. 10. 21. Foolishness, not in regard of itself, but in the opinion of worldly men; Yet is it the savour of death unto death, or of life unto life, 2 Cor. 2. 16. But be it they are mean, yet they being God's mouth, hear them. Is gold or silver of greater weight or worth out of a purse of velvet decked with curious imbroidering, then out of a plain or homely pouch of leather? May not meat be as pleasing to the palate, as wholesome in the stomach, and as nourishing to the body of an hungry man out of a clean earthen or wooden platter, as out of a plate of silver? Doth not a candle shine as bright and profitably from of a plain wooden candlestick, as from of another made of the purest gold, and framed after the most curious form the exactest skill of the cunningest artificer could invent? And shall the Lords Word, better than thousands of gold or silver; the most nourishing meat of each sanctified soul: a light to the feet, and a lantern to the paths of godly men, suffer loss or diminution of its peerless valuation; be disabled from nourishing the newborn Christian babes that they may grow thereby; Or have its more than sunlike light (for that cannot guide to heaven) eclipsed by the meanness of the messenger?  
3. Say not (my brethren) I cannot hear such or such, they being reputed naughty men. It was, we know, the portion of Eliah, jeremy, Paul, john Baptist, and our Saviour Christ, (that man without sin, the best Preacher that ever spoke upon earth) to be accounted pestilent fellows, troublers of states, ring▪ leaders of Sectaries, deceivers of the people, and therefore not to be heard. No marvel therefore though the envious man still strives to eclipse the brightest lights, and to darken their bright shining rays of sincere Doctrine, and soundness of life, by some hellish exhalations of slanderous imputations, drawn out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat of malice, pride, and passion; and to deface their blameless innocency, and the most upright, and conscionable carriages in their callings with the staining tincture of contentious faction, hellish maliciousness, base covetousness, opinionative pride, or some such like vile diffamations obnubilating, and obscuring these shining candles, to this end and purpose, that others might fall and never rise again. But what, and if the messenger be a man of infamous rank (as alas there are too many such) yet let us regard his Doctrine which is of God: An authentical Proclamation loseth nothing of its authority by the promulgation of a deboist Officer. Eliahs' food was acceptable to him although unclean ravens were his servitors: and I think none of us will refuse currant coin coming from the hands of slovenly or bad companions. And shall not we hear the Scribes and pharisees sitting in Moses chair, Math. 23. 1, 2, 3. Because they say and do not. But argue thus with yourselves. 1. Since no flesh can hear God and live, Exod. 20. 19 2. Since it is impossible, and against the pleasure of Christ, that he should preach again in his manhood. 3. Since it's no ways warrantable to expect preaching by Angels, there being no such precept or practice. 4. Since it's not only impossible, but unprofitable (for those who will not, etc. Neither will they believe though one come from the dead, Luc. 16. 31.) to have a teacher come from the dead. 5. Since (though it were to be wished that none but good men did preach the Word) we must regard, not so much who speaks, as what is spoken, we resolve to hear God's voice in the ministry of the Word.  
1. Not spider-like, striving to suck poison from the sweetest flowers, Scribe-like seeking with poisoned hearts to entrap the preacher, as if we came to mend him, not ourselves.  
2. Not Athenian-like, itchingly desiring novelties, new texts, new Teachers, not seeking for grace, but news to feed our vain and fond curiosity.  
3. Not unprofitably, like riven vessels, which receive plenty of water, yet leak out all.  
4. Nor obstinately, like the pertinacious stiffnecked jews who resolutely answered, they would not hearken, jerem. 44. 10. But with a serious Christian preparation, diligent attention, post-consideration, and practice, the end of hearing. This word of God offering health to the sick, liberty to the bond, life to the dead. It having whatsoever is , whether profit, surpassing gold; or delight, sweeter than honey. And it being a word of reconciliation, so a means to obtain fellowship with the Father where it is wanting, and a necessary duty for all such who have fellowship with the Father, delightfully to hear God speak to them in his Word.   

CHAP. XI. The sixth Means and Duty is, Seeking the Lord.  
HAve the Saints such a fellowship? Seek we the Lord, that 
6. Means. Duty.  we also may have fellowship with the Father. For, the Lord will not forsake them that seek him, Psal. 9 10. This is neither the last, nor the least means to obtain society with the Lord. The Holy Ghost in many places frequently inculcating this duty, stirring us up to seek the Lord, directs, and guides us how, and presseth us forward to get communion with the Father. For what is it to seek the Lord, save to seek the love and favour, fellowship and fruition of the Lord? And how shall we get communion with the Lord, better, then by seeking the Lord? viz. Seeking to know him, seeking to obey him, that we may enjoy him? Sociall combinations are not compacted till after former, fervent, and frequent seeking. Courtly dignities, country offices if of profit, meet mates for marriages, friendly companions, who stick closer than brethren; arts, and sciences, health, liberty, wisdom wealth, yea, grace, and glory, therefore fellowship with the Father, if wanting, must be sought that they may be had. Seek we therefore to pacify, to please, that so we may possess the Lord, or have fellowship with the Father.  
Man. 1 Oh, seek him therefore, and that, 1. Sincerely and unfeignedly, Deut. 4. 29. If thou seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart, and with all thy soul. 1 Chron. 22. 19 Set your heart, and your soul to seek the Lord your God. jer. 29. 13. Ye shall seek me, and find me, when you shall seek me with all your heart.  
2. Fervently and earnestly, Isa. 26. 9 With my soul have I desired thee, with my spirit within me will I seek thee,— with all thy heart and soul.  
3. Humbly and submissively, Zeph. 2. 3. Seek the Lord, ye meek of the earth.  
4. Timely and seasonably. Isa. 55. 6. Seek the Lord while he may be found. Prov. 8. 17. Those who seek me early, shall find me.  
5. Constantly and painfully. Prov. 2. 4. Seeking him as silver, and searching for him as for hidden treasures. Seek we therefore, and that;  
Means 1 1. By godly meditation. Cant. 3. 1. By night on my bed I sought, etc.  
2. By unfeigned faith. Heb. 11. 6. He that cometh to God must believe that God is, and that he is a rewarder of them that diligently seek him.  
3. By true repentance. Acts 17. 27. Seek the Lord,— 30. ever,— repent.  
4. By humility, Zeph. 2. 3. Seek the Lord all ye meek.  
5. By searching the Scriptures. john 5. 27. Search the Scriptures, etc.  
6. By Christian conference. Cant. 6. 1. Whither,— that seek, Zach. 8. 21.  
If moving inducements will prevail, behold  
Mot. 1 1. The Sovereign mandate of the Lord of Hosts. Thus saith the Lord of Hosts unto the house of Israel, seek you me, Isa. 55. 6. Acts 5. 4.  
2. The Lord's proneness and easiness to be found, 2 Chron. 15. 4. 15. But when— and sought him, he was found of them.  
3. The peril and danger depending upon the neglect hereof. jer. 10. 21. The Pastors are become brutish, and have not sought the Lord, therefore they shall not prosper, and their flocks shallbe scattered. Ezra 8. 22. His wrath is against them that forsake him.  
4. The superabundant promises which are made to those who seek him. Deu. 4. 29. jer. 29. 12, 13, 14. You shall find me, etc.  
5. The profitable advantages redounding to all those who rightly seek the Lord are very large and many. As for example.  
1. R●st on every side from enemies, 2 Chron. 14. 7. Because, etc.  
2. The hand of the Lord is with them for good who seek him, Ezra 8. 22.  
3. They shall never be forsaken who seek God, Psal. 9 10.  
4. They shall want no good thing, Psal. 34. 10.  
5. The Lord is good to the soul which seeketh him, Lam. 3. 23  
6. They shall live that seek God, Amos. 5 6.  
Instigate and stir up yourselves to seek the Lord with these, or such like meditations as these four following.  
1. Shall the Centurion's servant go, and come, do this and that, at his Masters bidding? Ought all servants to obey the injunctions of their Masters in all things, scil. which are lawful, 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 fulfil, although it thwart and cross the order of nature; fire ceasing to burn, lions laying aside their ravening disposition, waters becoming unpaflable, an ass 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 powerful?  
2. Will the adventurous Merchant seek for pearls; the resolute soldier for honourable conquest, hardly, if ever attained? And shall we neglect to seek the Lord so easily found, if rightly sought?  
3. Are all such liable to the dreadful wrath of God, who neglect this duty? And shall we incur such fearful plagues?  
4. Are the Lords gracious promises so ample and rich? His rewards granted to such as seek him unspeakable for number and valuation? And shall we refuse them? No, no, since the Lord hath commanded us by his authority (than which none more Sovereign) to do a thing neither impossible, nor difficult, the neglect whereof being perilous; the performance whereof being very profitable; we resolve hereafter through the assistance of his grace (although worldly men with desires insatiable as hell, seek for either new-fangled toys, as the fantastic fashion-monger; excessive dainties, as the gourmandising glutton; undeserved renown, as the ambitiously insolent; earthly pelf, as the dunghill Mammonist, or such like idle, and unprofitable, if not hurtful things.) to seek the saving knowledge of God, of absolute necessity, of excellent dignity, and unspeakable utility, to seek the love, and favour of God, being both free, and great, tender, everlasting, and unparalleled, by obeying him. So will we seek 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 pacify, and possess, we may obtain, and enjoy this fellowship with the Father.   

CHAP. XII. The seventh Means and Duty is sanctifying the Lords Day.  
HAve we, or desire we fellowship with the Father? If 
7. Means. Duty.  we have, declare it; if we desire it, seek it; By keeping God's Sabbath; choosing the thing which pleaseth God; taking hold on his Covenant; serving the Lord, etc. That all these are marks and duties of such who have fellowship with the Father▪ and means for such to use, who desire to get or keep communion with the Father; The Lord himself 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 Proselytes, and godly Eunuches against themselves; the former objecting separation from God's people, the latter their miserable estate; the Law cursing the impotent, and childless. To which objection the Lord himself makes answer, in which he plainly doth prohibit such reasonings and dispute; and interdict such imaginations, and collections (let them not say) and promise better, and greater prerogatives than those which they wanted. So be that these strangers, and Eunuches were such who had joined themselves to the Lord, ver. 3. and declared this conjunction by these practices of piety, ver. 4. & 6. and therefore I may safely and warrantably add to those former means, marks, and duties, these following.  
The keeping therefore of the Lords Sabbath is a sign, and means of man's communion with God. Although then there were many Sabbaths of the Lord (called his, to show 
Justin calls it the day of the sun, 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 dicebat●r. Beza in 1 Cor 16. 1. Qui oli● dies solis nunc dominicu● dicitur. Jdem. jun. 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 devils) viz. 1. Eternal, celestial, and glorious. 2. Temporal, and typical which were shadows of the other. Which temporal were some of years, some of weeks, and some of days: yet in regard that only of days (of the temporal) is now remaining, I purpose to confine myself to that. And passing over those ceremonial, and jewish Sacrifices which are wholly ceased; as 2 lambs of a year old without blemish; 2 tenth deals of fine flower mingled with oil; and one drink offering thereof, Numb. 28. 9, ●0. I will only point at some of these substantial, and moral duties which God once commanded, and never since forbade. 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 Lu●●. Di●s Ma●t●.  name of the day, as Monday, etc. for the rest of the days: Saint Luke calling a certain hill in Athens, Mars hill, Acts 17. 19 2. Or the first day of the week, as Saint Paul doth, 1. Cor. 16. 1. 3. Or the Lords day; because the Lord then 
Cannon 13. Tertul. lib de corona ●ilitis. c. 3. Cyprian Epist. 36. ad Fidum de infan●ib: bab. p. 231. Pri●us & dominicus. Propterea quod Dominus a morte ad vitam redierit, dominicus appellatur. T. 1. p. 105. 5. in Psal. 118.  rose, as Saint john, Rev. 1. 9 The Canons of our Church; our pious statutes made concerning this day, in the reign of our gracious Sovereign King CHARLES: This day was called the day of the sun by the profane, the Lords day of the Saints, saith Beza: It was in time passed 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 jewish. 1. The name being moral, not ceremonial. 2. It lively expressing the nature of the day. 3. The rest being perpetual; therefore the name may, although our Lord's day hath not that name in the new Testament. For 1. our Saviour could not speak 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; therefore I hope, I taxing no man for calling it by the name of Sunday, none will fault me if I style it the Lords day; I having Statute, Canon, and divine law to warrant me. And be entreated to keep the day holy, by doing such duties which remain to be performed of us under the Gospel. This keeping being a means of man's communion with God; In that it is an occasion, and means of hearing God's Word, whereby faith cometh; and also of receiving the Sacraments, and using of Prayer, whereby we draw near to God. I will only, and that concisely point at some of the Lords days duties; I handling them now only by way of use to another doctrine. That we may keep the Sabbath or the Lord's day, we must observantly take notice, of the negative, and affirmative precepts. Negative, precisely prohibiting the doing of any manner of works: 1. Servile, wherein we serve ourselves, not God; therefore all sinful actions of body and soul; for although these are strictly forbidden every day, yet it is a greater sin to do them upon this day, it offering fewer urging, or alluring provocations, and affording more helps, and 
Per voce●●pus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non intelliguntur directè opera hominum vitiosa: quia ea nunquam conceduntur: sed opera servilia, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servir● per qua scilicet ●●●squisque pro ratione vocationis suae victum ex●rcet, etc. Wallaeus de 4. precep. pag. 7.  means against them. 2. All works of mind or body needless, or unnecessary. By the word Thou shalt do no manner of work, are not understood the vicious works of men, because they are never permitted, but servile works of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to serve, by which every one by reason of his vocation doth pursue his living, saith Wallaeus. But lest I should wander in so wide and spacious a field, I will therefore show you what others, which I have read, say, and then give mine answer only to some questions.  
Omnis Christi amator Dominicum celebret Diem, Diem resurrectioni consecratum Dominicae, Reginam & Principem Dierum omnium, in quà,— & vita &c. Epist. 3. ad Magnefianos.  
Die vero qui Dominicus vocatur, quem Hebraei primum vocant, Graeci autem Soli distribuunt, & qui ante septimum est, sancivit, a judicijs, alijsque causis universos habere vacationem, & in eo tantum orationibus occupari. Honorabat (sc. Constantinus) autem Dominicum Diem, quia in eo Christus resurrexit à mortuis. Sozomen. Histor. Eccl. Tripart. lib. 1. Cap. 10. pag. 275.  
Dominicum ergò Diem Apostoli, & Apostolici viri ideò religiosâ solemnitate habendum sanxerunt, quià in eodem Redemptor noster à mortuis resurrexit: quique ideò Dominicus appellatur, ut in eo à terrenis operibus, vel mundi illecebris abstinentes; tantum Divini● cultibus sErviamus; ipse est primus dies seculi, in ipso formatasunt elementa mundi; in ipso creati sunt Angeli; in ipso quoque resurrexit à mortuis Christus; etc. Serm. 251. d● tempore.  
Vide●mus ne— sed di●i dominici sequestrati a rurali opere, & ab omni negotio, soli divin● cultui vacemus. Ibid.  
Neque venatione se occupet, & diabolico mancipetur officio, cirumvagando campos, & sylvas, clamorem & cachinnum ore exaltans. Ibid.  
Tunc ipsi foris aut causas dicere, aut diversis student calumnijs impugnare, aut videlicet in alea, vel in jocis inutilibus insidiari— quatenus unus punctus di●i ad dei officium, & reliquum diurnum spatium cum nocte simul ad eorum deputetur v●luptates. Idem. Ibid.  
Melius utique toto die foderent, quam toto die saltarent. Con. 1. part. 1. in Psal. 32.  
Melius enim arare, quam saltare in Sabbato— illi ab opere bono vacant, opere nugatorio non vacant. in titul: Psal. 91.  
Non hoc autem solum ratione aptum est tempus ad benignitatem, prompto & alacri animo exercendam; sed & quod habet quietem, & remissionem, immunitatemque & vacationem a laboribus. Chrys. Tom. 4. pag. 545. in 1. Cor. Homil. 45.  
Primo die qui— dominicus appellatur celebres Magistri ac doctores, Sancti patres nostri nobis canendum, & Psallendum centesimum decimum octanum Psalmum tradiderunt. T. 1. Pag. 1055.  
Ignatius that ancient Bishop of Antioch in his 3. Epistle which is none of his 5. counterfeit Epistles, saith, Let every one that loveth Christ keep the Lords Day,— which is the Queen of days, in which death is overcome, and life is sprung up in Christ.  
Renowned Constantine ordained as followeth. That day which is called the Lords Day, which the Hebrews call the first day; which the Grecians attribute to the Sun; which is before the 7. day, he ordained that all should cease from suits and other businesses, and to be only occupied in prayers upon it: and indeed he did honour the Lord's Day; because in it Christ rose from the dead.  
St. Augustine saith, the Lords Day the Apostles and Apostolical men have ordained with religious holiness to be kept: because in the same our Redeemer rose from the dead, and therefore is called the Dominical or Lords Day, that in it we may only attend on the Divine Service; this is the first Day of the world, in it were created the elements and the Angels; upon this Day Christ rose; and the holy Ghost was given; & Manna first descended from heaven upon this day.  
And again, Being sequestered from all rustical works, and business we give ourselves wholly to the worship of God.  
Neither let him busy himself in hunting, and enthrall himself in any devilish work, in wandering about the fields, and woods, making a loud noise and laughter, etc.  
And in the same Sermon reproving certain disorders on the Lord's day: he saith, Then (scil. in the time of the public worship of God) without doors they tell tales, or study to fight against others by slanders; or to take great pains at dice, or other unprofitable sports:— as if one period of the day was set apart to the service of God, and the rest of the day and the night to their own pleasures.  
The same father saith thus in one place; They might better dig all the day, then dance all the day.  
And in another place; It is better to blow then to dance upon the Sabbath:— they rest from a good work; rest not from a vain and triffing work.  
And S. Chrysostome speaking of the fitness of this day for works of mercy; saith, It is a fit time to practise liberality with a ready and willing mind; not only in this regard, but also because it hath rest, ceasing, freedom, and vacation from labours. And in another place he saith:  
Our reverend teachers, and instructers, our holy fathers have given us the 118. Psalm to sing the first day, which is called the Lords day.  
Leo the first, commanded Sunday to be kept holy. And that all Christians should behave themselves godly, and virtuously all the day long in preaching, hearing, and remembering the Word of God, visiting the sick, and poor, and comforting the comfortless.  
Leo the third. at a Counsel in Mentzes, decreed that Sundays should be kept holy with all reverence; and that all men should abstain those days from all servile work, and worldy business; and that there should be no fairs, markets, or any buying, or selling on the Sundays.  
I have read that in a Counsel at Nice, order was taken that those who either kept court, bought, or sold, or otherwise profaned the Sabbath, should be prohibited the Communion: because 
To●o hoc die tantummodo vaca●dū, quia toto hoc die ma●u● d●o expan. d●●dae.  that whole day we ought only to rest, and spread abroad our hands in prayer to God. The ancient Waldenses and Albigenses who were Luther's, and our forerunners in a short Commentary upon the Commandments; say, They that will keep the Sabbath, must be careful of four things: 1. To cease from all worldly labours. 2. Not to sin. 3. Not to be idle. 4. To do things for the good, and benefit of the soul.  
Our own Canons enjoin us to celebrate the Lords day according 
Can. 13.  to Gods will, i. e. in hearing the Word of God read, and taught in private and public prayers, in acknowledging our offences to God, and amendment of the same, in reconciling ourselves charitably to our neighbours where displeasure hath been: In oft receiving the Communion of the body, and blood of Christ, in visiting the poor, and sick, and using all godly and sober conversation, Thus saith our Canon.  
1. An Act made in the first year of our gracious Sovereign King CHARLES, saith thus: Keeping of the Lords day 
Anno C●roli.  is a principal part of the true service of God, which in very many places of this Realm hath been and now is profaned, and neglected by a disorderly sort of people, in exercising, and frequenting Bearbaiting, Bulbayting, Interludes, Common plays, etc. Upon the Lord's day.  
There shall be no meetings— of people out of their own Parishes 
Another Statute. 1628.  on the Lord's day for any sports, or pastimes whatsoever; nor any Bearebayting, Bulbayting, Interludes, Common plays, or other unlawful exercises, or pastimes used by any person within their own Parish. The mulct for every breach of this statute is 3 shillings 4 pence.  
Our Homily concerning the first part of the place, and 
Page 138.  time of prayer, saith, God hath given express charge to all men, that upon the Sabbath, which is our Sunday, they should cease from all weekly and work day labour,— even so God's obedient people should use the Sunday holily, & rest from their common and daily business, and give themselves wholly to heavenly 
Page 139.  exercises of Gods true Religion, and service. In the same Homily. It is lamentable to see the wicked boldness of those, who will be counted God's people,— these are of two sorts. The one sort if they have any business to do, though there be no extreme need, they must not spare for the Sunday; they must ride, and journey on the Sunday; drive and carry; row, and ferrey; buy, and sell on the Sunday.— The other sort is worse,— although they will not labour; yet will they not rest in holiness, as God commandeth, but rest in ungodliness, and filthiness, prancing in their pride, pranking, and pricking, pointing and painting, themselves to be gorgeous, and gay: they rest in excess, and superfluity, in gluttony, and drunkenness, like rats, and swine: they rest in brawling, and railing, in quarrelling, and fight: they rest in wantonness and toyish talking, etc. So that God is more dishonoured, and the devil better served on the Sunday, then on all the days of the week beside. And in the conclusion of the second part, thus. Come with an heart sifted, and cleansed from worldly and carnal affection, and desires; shake off all vain thoughts which may hinder thee from God's true service; the bird, etc. Bishop Babington writing upon the fourth 
Page 319.  verse of the 31. Chapter of Exodus, saith thus: A place never to be forgotten, touching the Lord's commandment of the Sabbath; for he will not have his own work meddled with on that day. Oh what can we think of our works? His tabernacle builder must be forbidden, and our buildings must go on. Read and feel that place in jeremy 17. 25. with a tender heart. Then shall— gates, i. e. the government shall stand and flourish, ver. 27. Kindle a fire, i. e. the Lord will overturn all with great destruction. He is the same now he was then, and his glory is as dear to him. The same reverend Divine, in his 8 
Page 259.  note upon the 16 Chapter of Exodus, saith thus: Forget not to mark the great care that God had of his Sabbath, that it might be kept holy;— May not a good soul thus reason. Good Lord, what do I upon the Sabbath day? this people of his might not gather Manna; and may I go to fairs, and markets, to dance, and drink, to wakes, and wantonness; to bearebaitings, and bulbaitings, with such like wicked profanations of the Lords day? May I be absent from the Church,— walking about my closes, and grounds, sending my servants, and cattles to towns with corn, which I have sold before— are these works for the Sabbath? Can I answer this to my God, that gives me six days for myself, and takes but one to himself? Of which I rob him also, etc. Bishop Bayly, in the Practice 
Page 442.  of Piety, saith, we are to cease from all civil works, generally from the least to the greatest; & instanceth in these seven. 1. Works of our calling. 2. Carrying of burdens. 3. Keeping of Fairs and Markets. 4. Studying any Books but Scripture and Divinity. 5. All recreations and sports which at other times are lawful. 6. Grosse feeding, and liberal drinking. 7. Talking about worldly things. I need not therefore say with learned Sir Walter Rauleigh. I rather choose to endure the 
1. Book. 2. Chapter.  wounds of those darts which envy casteth at novelty, then to go on safely and sleepily in the easy ways of ancient mistake: seeing to be learned in many errors, or to be ignorant in all things hath little diversity. I having such a cloud of witnesses Neotericke and of hoare-headed antiquity which defend the same in substance (some in one thing, some in another) which I purpose to propound to your considerations. I hope therefore that none will tax me of Sabbatarian paradoxes, Apocalipticall frenzies, or Herterodoxe opinions, I being guided by the light of truth, and that light which Writers ancient and modern have set up to lead me. In a word therefore consider (for I purpose to propound only four things to your considerations, not peremptorily concluding hegatively, or affirmatively.)  
Whether it can be lawful for us to do any bodily works 
1. Consid. 1 Reg. 19 8.  upon the Lord's Day, such only except, which present necessity compels unto for preservation of life; thus Elijah by flight; the Macabees by fight did, and we may, and must preserve our lives; the recovery of health; convenient preservation of health, as the ordering of meat for the day; the Disciples plucked, and rubbed the ears of corn; for if we may water and fodder the beast, Luc. 13. 15. (which yet could live a day without) that so it might be a comfortable day to it; no doubt but we may dress food for our own comfort. Decency of the body, as clothing the same. Preservation of goods, by taking out of, or defending from dangers, Luc. 13. 15. And giving necessary provision to them, Luc. 14. 5. Yea to the fatling beast to feed him. 1. Because else he could not live so cheerfully. 2. The labour is the same in giving much or little. 3. All creatures may then have the ordinary provision of the week at the least. 4. Else to the hurt of the creature, so loss of goods. Necessity is sanctified, and may stand for just excuse; when we cannot keep the rest of the commandments without breach of one of the rest. e. g. I am bound to preserve life; a man or beast is in danger of death; I may break the rest to save life; God will have mercy and not sacrifice: mercy is a work of sanctification; sacrifice a means; we must leave the means, and do the work. Tertullian saith, God forbade humane works, not 
Tertul. lib. 2 contra Marcyonem, pag. 185. Nec Sabbatt inspicis legem opera humana, non divina prohibintem,— Non facies— opus, Quod? Vt●que tuum.— Arcam vero circumserre, neque quoti li enum opus vileri potest, neque humanum, sed bonum & sacrosinctum, & ex ipso Dei praecepto utique divinum.  Divine.— Thou shalt do no manner of work. What manner of work? What kind of work? Namely thine own.— But to carry about the Ark (sc. about the walls of jericho) can neither seem a daily work, nor an humane, but a good and a holy work; and therefore from the very commandment of God Divine. Those therefore I mean which may be forborn without breach of charity sinning against nature, or hurt of the creatures. And therefore, 1. Whether those are not blame-worthy who trot about for gain or pleasure, buy and sell grind, and bake, patch, and mend, or do any other outward, or inward work of man or woman, which may be done before, or stay till afterward. 2. And if it be not good for each man to reason thus, or after the like manner with his own soul. 1. Is the fourth Commandment a precept which is moral, as it must needs be: For, 1. Else there would be but nine moral Precepts. 2. It being delivered in mount Sinai, at the 
Nec ejus observatio capit Lege data in Sinaised aute celebrabatur, ut apparet ex Mannae pluvia, Exod. 16. Martyr in Gen. 2. Ex hoc loco probabilis conjectura elicitur, Sabbathi sanctitatem suisse priorent le ge, & ceric quum aute narravit Moses vetito● fuisse die septimo Manna colligere videtur ex recepta notitiâ & usu sumptum. Cal. in 4. Precep.  same time, by the same Lawgiver, after the same manner, with more motives, and a special Memento. 3. Given in Paradise, observed from the beginning before any Ceremonial Law was given. Neither did the observation of the Sabbath begin, when the Law was given in Sinai, but it was solemnised before as appears by the rain of Manna, Exod. 16. saith P. Martyr.  
From this place a probable conjecture is fetched, that the sanctification of the Sabbath was before the Law, and truly when Moses did show before that they were forbidden to gather Manna upon the seventh day, he seems to conclude that it was taken from received knowledge and use, saith Mr. Calvin. 2. Did our Saviour Christ jesus confirm the morality of it, coming to fulfil, not to break one jot or title of the Moral Law. 3. And do the same reasons which bond the jews, oblige me to the performance of such duties, as in it are enjoined, and restrain me as well as them; 1. God giving me six days as he gave them. 2. Being my God as he was theirs. 3. Proposing his example for my imitation. And, 4. I needing his blessing as much as they. And doth this commandment precisely inhibit the doing of any manner of work; insomuch that those holy followers of Christ, Luc. 23. 5, 6. (and their puritannical preciseness is commended) abstained from so good a work as to embalm the body of our Saviour, their spices and ointments being already prepared; and shall I gad to fairs and markets, shall I walk about my closes or grounds (except it be to meditate or to praise God for his bounty towards me;) shall I send my servants and cattles with corn, etc. Are these works for the Lords Day? Is the day none of mine, and shall I spend it about mine own affairs and profits? Dread I to rob men, and shall I presume to rob God, yea him who is my God, of his Day, of his Holiday? No, no, I will not; trouble me therefore no more, O rebellious flesh, with thy many idle, and godless pretences. Thy covetous carkings formerly have made me with those worldly minded to go and see my grounds which I had purchased; to prove mine oxen which I had bought, when the Lord did graciously and earnestly invite me to him. Thy mistrustful diffidence hath pricked me forward with remerarious rashness to do many unneedfull actions: thou having abashed me with a fearful timidity of loss, of undoing, hast made me negligent to seek principally the kingdom of heaven; and to care for the morrow, when it might sufficiently and time enough take care for itself. Thy savage cruelty heretofore hath made me unmercifully bloody to my precious soul, servants, and beasts, forecasting, and fore-providing something for them to do on the Lord's day: Cease henceforward to molest me with these temptations; I have now learned to be content with God's allowance to me, and dealing towards me. I am now resolved to depend on him, and on his gracious providence: and by God's help willbe so merciful to myself, servant, and beast, that we will not do any servile work on God's Day, wherein we serve ourselves, and not God.  
Whether sports and recreations, yea, such as at other 
2. Consid. Augustine. Batly. Babings, Homil. S●at.  times may be lawful, are not demonstrated to be unlawful upon the Lord's Day. By many of those I have named before, amongst whom S. Augustine is one, who in another place as I have read (not in him, but cited) speaking of some, who rested to sports, toys, hunting, and nets, saith, It is to keep a 
Qui vacabant nugu, lud●s, venatio. nibus, retibus, etc.  Sabbath to the golden Calf, the Idol of Egypt, not to the God of heaven. To which I will add Gualther, who saith, Therefore they cast fare away the impure works of the flesh, and the 
Proculergo abjiciunt impura carnis opera, & insanum studium voluptan dupeccant qui diem hunc superbiae, sustus, aleae, poculu, & impuro voluptae. tum slu lio tribuunt. Dies felloes Majestati Aleissimi dedicatos, nullu voluptanbus occupart.— Nec huj●t religiosi diet otia relaxantes, obscrenis qutbuslibet patimur voluptatibus detiners: nihil eodem die vindicet sibi scena theatralis, aut Circense certa men, tui serarum lachrymosa spectacula. jiaec olim Christiani Principes curarunt. At hadiè esta vix Episcopis curae sunt. Gualte● in Home 33. in Mar. 3 pag 33. Theodoslus, Valentinianis, Arcadius, Leo, Antonius, à quibus prohibitum est paenis, exhibere hoc die spectacula, aut voluptatibus dare operam. Wall. (ex Bucero) p. 74.  omnis profinitas & carnalis oblectatio ex eu exulet.— Deinde & hoc necessarium est, ne aut ejusmodi oblectamenta usurpentur, quae fructum auditi Verbi, aut reliquorum pietatis extrcitiorum intercipiant, aut etiam miumtat, sed potius ut eis inserviant, & ad ea majori cum vigore resumenda hominem disponam. Wallaeus pag. 133.  peevish exercise of sporting.— They offend which apply this day to pride, disdain, dice, cups, and impure study of pleasures.— Neither do we suffer Festival Days dedicated to the Majesty of the Highest, to be occupied to any pleasures,— either to be detained, refreshing the vacant time of a religious day in any filthy delights. Let the stage. play, or the Circensian exercise, or the lamentable spectacles of beasts challenge nothing to themselves on that day, etc. (This was a Law of Leo and Anthemius Emperors) In times past Princes did see to these things, but now Bishops scarce regard them.  
And Wallaeus, who saith, Theodosius, Valentinian, Leo, and Antonius, forbade by punishments to behold plays on this Day.  
Again: That all profane and carnal delights be banished from them,— and then this is necessary either that such recreations be not usurped which prevent or weaken the profit of the Word heard, or of other exercises of piety; but rather that they may do service to them, and frame a man to begin again the same with more liveliness. 2. And whether they have not an absolute inhibition by that authority which is without contradiction, Isa. 58. 13. Not doing thy pleasure on my Holy day. Man's pleasure signifying sometimes any manner of sinful delight agreeable to our corrupt nature; as, 2 Tim. 4. 1. lovers of pleasures. Sometimes honest delights, serving for the solace and comfort of man's life, Gen. 49. 20. Giving pleasure for a King. 3. And by these reasons.  
The first drawn from the greater to the lesser. I reason 
1. Rat.  thus.  
Where lawful labours, and profitable works are forbidden as unlawful, there lustful and wanton actions of sports and delights much more. But lawful labours, etc. are forbidden upon the Lord's Day as unlawful. Therefore lustful and wanton actions of sports, etc. much more.  
The former Proposition (I take it) may be avowable thus.  
1. Where such actions which are strictly commanded by the Lord in the general course of man's life are forbidden, there those actions much more are forbidden, which are never so strictly commanded, only sparingly permitted.  
But where lawful labours in men's callings are forbidden, there such actions are forbidden which are strictly commanded in the general course of, etc.  
Therefore much more sports which are never commanded, only sparingly permitted.  
2. Where the more lawful, and less distracting are forbidden, there the less lawful and more distracting are much more forbidden.  
But where lawful labours, etc. are forbidden, there the more lawful, and less distracting are forbidden (works are more lawful, because commanded by the Lord; less distracting, sports wholly possessing the mind with desire of mastery, etc. I think each man's experience will say, his mind is more free for heavenly things when he rides a journey, then when he rides in hunting; when he ploughs, then when he wrestleth, rings, playeth at cudgels, etc.)  
Therefore sports and delights less lawful, and more distracting, etc.  
3. Lawful labours, and profitable works as little, if not less break the rest of the Lords Day by equal comparison, as sports and recreations. e. g. To ride in hunting breaks the rest of the Day as much (if not more) as to ride in travel, to labour at a bell, as to labour at the plough; to strike with a cudgel, as to strike with a flail.  
From the name of the Day, and duties commanded for the 
2. Rat. Sanctificare est ad usus sanctos applicare. Wallaeus de Sob, pag. 105.  Day (it is called Gods Holy Day, 1. Because separated by God, 2. Because a means of holiness, we are enjoined to remember to keep it holy. i. Wholly to spend it in his service, i. in holiness,) I reason thus.  
Those things which are impediments and lets of holiness cannot lawfully be done upon that day which is God's Holy Day, and aught to be kept holy.  
But sports and recreations are lets and impediments of holiness (this is evident to every man's experience which will tell him, if he will permit it freedom of speech, that these enchanting Sirens do so charm, and bewitch, these insatiable engrossers of time do so extraordinarily distracted, if not wholly possess the mind, that it is wholly estranged, and alienated from holy duties; so that they seem tedious and irksome to it? Who knows not how those make pensive the heart when they are called to these? Who knows not how they exhilerate the heart, when these in public are ended? Who knows not how those (like venemous weeds and choking thorns) suffocate and strangle these, intruding themselves into the room of, and shoulder out Divine contemplations, heavenly communications, and godly and Christian actions?)  
Therefore sports and recreations cannot lawfully be done upon the Lord's Day. And therefore whether it is not needful for us, whom it concerns, so fare as in us lieth, to dissuade, and draw people from such courses; and if it be not good to this end for every Christian soul, to reason after this or the like manner.  
Are these things so? Yea, moreover, 1. Hath the Lord 
Dissw. 1.  of his free favour and bounteous liberality allowed me six whole days for my pleasure and profit (some little part of each day except to sanctify myself, family, and calling, in lieu whereof he allows me back part of his Day for refreshing, works of charity, necessity and decency) and reserved only one Day for his service and worship, and shall I allow myself or mine, sports upon this Day which is the Lords, not mine nor theirs? 2. Hath the Lord provided me sweet recreations, heavenly refreshments for his Holy Day, and shall I prefer the husky, drossy delights of unneedfull carnal sport before those truly solacing melodious rejoicing? 3. Would good S. Paul never eat any flesh while the world stood, rather than offend his weak brother, a man, a sinful, and mortal man like himself; and shall I play and sport myself in needless exercises whiles the Lords Day lasteth, and so offend the Lord, a God so merciful, a Father so loving, and a judge so fearful? 4. Should the Lord come to judgement upon that Day (as some think) would it not be fare better for me to be then found serving him in spiritual exercises, than myself in carnal sports? Let other men do as they please, I am as yet fully resolved, that neither I will, nor mine shall (if I can remedy it) sport and play upon the Lord's Day: Surcease henceforward O froward flesh, to hinder me with thine idle objections. Ob. 1 Tell me no more that the Lords Day willbe a sad Day if I may not sport; this day bringing sweeter and sounder delights. Tell not me that many men must have recreations, therefore upon the Lord's Day: For, as my works have toiled them, so my time shall refresh them, if such refreshing is needful. I myself could not take it well to have another man's toiled servant sent to me for food, because he must have food, he having wrought hard. Tell me no more that many good Divines think them lawful on the Lord's Day: for if it be disputable, it's the safest course not to use them; And what Divine will say it is not lawful not to sport upon the Lord's Day?  
Consid. 3 Whether worldly words are not unlawful upon the Lord's Day?  
1. Since the Lord jehovah in express words by the mouth of his Prophet Isaiah 58. 13. saith thus, not speaking thine own words.  
2. And for these following causes.  
1. Where the Lord hath commanded the whole man to rest from servile works, there he commands the hand to rest from working, the foot from walking, and the tongue from talking.  
But in the fourth Commandment, Thou shalt do no manner of work, the Lord hath commanded the whole man, etc. Therefore, etc.  
2. Those things which as lets hinder the duties of the Lords Day, are forbidden.  
But worldly words as let's hinder the duties of the Lords Day, scil. holy conference: therefore, etc.  
3. Where bodily works are forbidden, there those things are forbidden which hinder the sanctifying of the Sabbath, as much or more than bodily works do.  
But bodily works are forbidden: therefore worldly words, hindering more the sanctifying of the Sabbath. Because a man may work alone, but cannot talk without company.  
4. That Commandment which ties the outward man from the deed done, ties the tongue from talking of the same. e. g. The sixth forbids murder and murderous words. The seventh adultery and adulterous words. The eight theft and deceitful words.  
But the fourth Commandment ties the outward man from worldly works: and therefore the tongue from worldly words.  
And therefore whether many people are not much to blame, who make the Lords Day a reckoning day with workmen, a directing day what shallbe done the next week, a day of idle tattle about their pleasures, profits, gossips tales, and other men's matters.  
Whether worldly thoughts are not unlawful on the Lords 
4. Consid.  Day, considering,  
1. That each Commandment extends to the thought, binding it, e. g. the 6 from anger, the 7 from lust, the 8 from covetousness, etc.  
2. That the Lord especially requireth the inward man, Luk. 10. 27.  
3. That worldly thoughts hinder from heavenly, and therefore whether those are not blame-worthy, who busy their heads upon such days in plodding about their worldly business, etc.  
And lastly, if it be not a pious and profitable, a comfortable, and necessary resolution for a man constantly to purpose to do as followeth:  
Affirm. 1 Medit. Whereas many men so be they go to the Church, persuade themselves, they have done their devoyre to the utmost, if not superabundantly promerited▪ although before, and after those solemn, sacred, and public meetings, they let lose the reynes, permit their hearts licentiously to take liberty of wand'ring, and roaming libertine-like into a world of businesses, and to plunge themselves into innumbred swarms of plottings, and contrivements for the effecting of some dunghill delights, or worldly profits: yet I for my part, although I cannot as I would, will do what I can to withdraw my meditations upon the Lord's day from such like trashy, and fruitless wander, and bend them to think earnestly▪ and orderly upon  
1. The works of God general, and special.  
1. To the glory of God, beholding in their innumerable varieties and melodious harmony, the powerful omnipotency, and infinite wisdom of God.  
2. To mine own endless comfort, viewing in these the boundless, and bottomless depths of the Lords ample and gracious favours towards me giving me such a being, such senses, members, calling, substance; such variety of creatures to delight, feed and guard me; such a Saviour, such a Word, such excellent means to save me, &c that thus feeding my soul with such solacing considerations, I may edge and keen my dull desires to praise and magnify a God so good, and gracious.  
3. To the humiliation of my soul naturally prone to an overweening conceit of its own nothingness, pondering the grievous groan, and massy burdens of distressful miseries Gods justice hath inflicted upon the poor creatures for my sins: and finding myself to come short of them in obeying the will of God, I continually failing, they always doing that for which they were made.  
4. For mine own instruction, these being a large, and fair book written by the LORD JEHOVAH in fair and capital letters, wherein he that runs if he have but eyes in his head, may read his own fickle, and fading condition, being like the withering grass; the baseness of himself, made of dust, and turning to it again; the uncomfortable, irk some, and fastidious condition of death, & a spiritual darkness, scil. sin, and iniquity resembled to death and darkness natural. Yea, the book of the creatures is a library so full of learned literature, that contemptible Aunts, and glorious Angels; beautified stars, and basest vermin; yea, all beings created to swim, and play in the liquid streams and vast ocean; to fly about with out stretched wing in the thin, and perspicuous air; or to run and range upon the sound and solid earth; by their contentation with, and thankfulness for their little pittance, and obedience to the Lord, their bountiful benefactor preach loudly to me contentment with, and thankfulness for my so large allowance and obedience to a father so beneficial to me undeserving. That so, by the meditation of the works of God, I may be stirred up to trust, love, fear, and obey God, pondering, and perusing his works of justice and mercy.  
The Word of God, especially that means of my salvation I last of all enjoyed in the Word of God read, and preached: for when I consider: 1. That this is a daily duty, Ios. 
Assidua meditatio memoriam efficit indel ebilem: Chrys. Hom. 35. in Gen.  1. 8. Psal. 1. 2, practised by the best men, as David, Psal. 119. 97. 99 and the Virgin Mary, Luk. 2. 19 2. That as meditation without hearing is erroneous, so hearing without meditation is barren, and the dulness of my blunt, and obtuse, and Affirm. 2 the leaking property of my running out memory, I cannot but think it a fitting duty upon the Lord's day thus to do.  
Conference. 2 Secondly, whereas many unguard the doors of their lips, and suffer those little unruly members to inflame each others, (ministering and taking occasions offered) extravagantly to wander into olden times, gladding themselves with their large discourses of their many mad, and merry meetings, their frolic frisques, and gambols, their infamous exploits, and deeds of darkness: or idly to range about, from royal diadem to the penylesse cottage, from field to town, from town to houses, from houses to particular things and persons; yea, to their own homes, and houses; taking thence many large, and deep discourses of the number, and several conditions of their sheep, horses, etc. the unruliness of this; the fair conditions of that; the great pennyworth they had in the one, the worth of the other; And anon ramble in their serious communication into their fields fallow, and several 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 fly back into the streets, and for want of other matter to fill up, the pretty lispings, and st●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 merry Colloquies rake into the dunghill puddles of the true, or feigned miscarriages of their neighbours good, or bad, tossing, and tumbling these from tongue to tongue, as sharp as spears, renting and tearing the good names of men better than themselves, fathering upon them that themselves never dreamt 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 pass swiftly and securely without stop, or controlment: and clothing all upright-hearted nathaniel's with the dark, and devilish robes of censorious uncharitableness, Luciferean pride, and damned hypocrisy, because these truly befit many who are professors, and others in their conceits; thus extracting matter of large discourses to please themselves, purchase admiration, and applause for their great and deep experience, and procure many farewell thanks for their good company. Yet I, although I formerly have been, and still am too often, and futurely may be that way overtaken, so as to talk of such fruitless and unneedfull matters, resolve henceforward to have my communication of such things, whereby God may be glorified, myself, and others edified in the holy faith: not meddling with other men's matters, but such as concern myself, or those with whom I confer, and principally those which appertain to our souls good, and amongst other things by name of the Word of God in general, 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 than those, they yielding not the least glance, or glimmering of sound delight, or comfort when a man is going to his bed, falls into any affliction, or temptation, or comes to his bed of death: But instead thereof, many befoolings of himself for mispending so many precious hours, and golden opportunities, about fruitless foam 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 talk together.  
2. This conference is more advantageous than that. Can you say, and speak truly that ever you gained any knowledge of God, yourselves, the Word, the way to heaven? Can you say that ever you gained any grace, goodness, or any thing, save an addition of new sins to the catalogue of your old by such like Lords days chattings? Whereas I dare affirm this kind of Sabbath conference to increase saving knowledge, sound comfort, true Christian love, heavenly-mindedness, and to warm, and vivify the saving graces seated in the heart.  
3. And more honourable; me thinks it's a poor 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 lisp out but half english being able to tattle somewhat or other to that purpose. But for a man humbly, lovingly, and feelingly to confer of the narrow way which leadeth to life, how to walk in it with comfort, declining the many by-paths of sin: of the Christian combat, the number and nature of enemies, their sleights and subtleties, how to escape them, and to get the victory: this is a greater glory to a Christian man.  
Whereas many men, and women spend the Lords day in 
Affirm. 3. Deeds.  slothful lithernes, sleeping, or doing certain odd chares, which purposely they had appointed for that day: yet I determine resolutely to spend all spare time:  
1. In reading God's Word, and good books, and that with inward desire, and outward endeavour to profit.  
2. In singing of Psalms, Hymns, and spiritual songs, Ephes. 5. 19 In which angelical exercise I will do 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 powerful, and gracious presence. 2. Upon 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 God's mercy, etc. in singing, Teaching, and admonishing myself and others.  
5. For mine own and others consolation, Ephes. 5. 19 making melody, etc. james 5. 13. I well considering this duty to be: 1. God's own ordinance, Ephes. 5. 19 2. Binding all persons, james 5. 13. is any merry, let him sing. 3. To be performed publicly, Ephes. 5. 19 4. And privately, Psal. 101. 1, 2. 5. A special duty for the Lords day, Psal. 92. Title. 6. And a duty which is 1 Good, having in it no evil, being God's ordinance: 2 Pleasant in itself, and to the hearers: 3 And comely to the user, Psal. 147.  
3. In praying to God to sanctify the day, and duties thereof to me; I being able to do nothing of myself.  
4. In doing such like works of mercy as these following: sc.  
1. Visiting the sick, and that,  
1. To benefit mine own soul, and that by,  
1. Taking notice of mine own mortality.  
2. Satan's subtlety striving to lull men asleep in security, or plunge them into desperation.  
3. The difficulty, if not impossibility of repentance deferred till death, and sickness.  
4. The excellency of saving graces, a good conscience, etc. which will do men good when all worldly contentments forsake them.  
2. To do good to the sick party, and that by persuading him to a Christian carriage in sickness. sc.  
1. A serious consideration causing sickness.  
2. The profit, and advantage of sickness; trying grace, weaning from the world, provoking to prayer, and taming the flesh.  
3. If men rightly behave themselves in sickness: 1. Not neglecting, nor depending too much upon the means. 2. Praying to God. 3. Giving good counsel. 4. Submitting themselves to Gods will, etc.  
4. And make a good use thereof being made more compassionate to others in misery: hating sin, the cause of the scourge. And not as the fashion of many is, who go to the sick: but  
1. To the hurt of themselves, being hardened in seeing the foolish virgins, or Nabal-like sickness, or death, of wicked men; and the violent death and sickness of many good men.  
2. To the hurt of the sick: 1 Viewing the weakness of the sick, to sport themselves, and discredit their weak neighbour. 2. Hardening them what they can in their sins by securing them of longer life, flattery, etc.  
2. Relieving the distressed with a thankful, loving, pitiful, 
1 Cor. 16. 1.  single, cheerful, liberal, 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 slothful, etc.  
Whereas many people deem such like courses to savour 
Affirm. 4.  of melancholic madness, and too much puritannical austerity, and think themselves undone, if they may not have free liberty to glut and satiate themselves with carnal delights, and vain sport: I am surely persuaded,  
1. That there is no true, sound, and solid cause of delight 
Recreate. 1.  in any vain sport, or worldly pleasures; especially in comparison of these Lords Days delightful duties, if they may be poised in an even balance. e. g. Balance together the least measure of saving graces, and a world of voluptuous contentments, and gainful profits, and I'll undertake that the former, the means of getting, and the helps in keeping, it shallbe found more honourable, profitable, and delightful, and so over-weigh by fare 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 himself, (who is fittest and best able to decide the controversy) be judge, and it willbe found fare to surpass in worth, and valuation, all pearls of price and excelling treasures, Mat. 13. 44. 2. Surmounting in profit and advantage the most advantageous practices in or about the world; making those who read and hear it with open eyes, and hearing ears, happy, Rev. 1. 3. And those who meditate therein day and night, like trees planted by the water's side, etc. Psal. 1. 2, 3. Thirdly, to ravish the heart, truly sensible of Divine delights with unsatiable glee, and unmatchable gladness, rejoicing that heart as much as if it had found great spoils, Psal. 119. 162. Being more luscious than the sweetest honey, or the most mellifluous honey comb, 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 pearl, and excelling treasure, Math. 13. 44, 45. More lovely than gold, or much fine gold, Psal. 119. 127. Better than thousands of gold and silver, Verse 72. And therefore cannot but fill, and farce the soul with consolation in getting, possessing, and enjoying the same.  
2. It is bread, water, wine, milk, and meat, to feast, and fatten the soul begotten by this immortal seed, and enlivened with God's quickening Spirit: and therefore must needs make merry the same, feeding, and fatting itself with such heavenly cates.  
3. It is a light to the feet, and a lantern to the paths, Psal. 119. 105. Then which, what more needful, profitable, or pleasing to the Christian traveller to direct him to the haven of endless happiness?  
4. Is there not extraordinary matter of joyful delight in reading, and hearing read and preached:  
1. The Word of grace, justly so called, showing and working grace in those which rightly hear 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 styled by the Holy Ghost a Word of salvation.  
4. That Word which nourisheth and sustaineth a spiritual life, and offereth eternal life, ergo called a Word of life.  
5. And the Word of reconciliation, as is before showed.  
2. In prayer, which sacred duty will appear perspicuously to each enlightened soul, to be a true cause of gladness, 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 gainful. 1. Being a Sovereign salve for every sore. 2. Bringing salvation to the pious petitioner, Rom. 10. 13. 3. Resisting that implacable enemy, Satan, 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 country, 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 fellows, our crown and inheritance are: It will necessarily follow, that as it is a gladding discourse to countrymen, meeting in another nation, to talk of their own country and commonwealth, their friends and families, and which way to take soon and surely to enjoy their wished company: so it must needs be a delightful colloquy when two or more citizens of heaven, meeting in this their pilgrimage, confer cordially of the way to heaven, of the pious and sweetened paths directly tending thither. Secondly, if we seriously consider that a godly and Christian communication is an excellent means to increase saving knowledge, enkindle godly zeal, nourish Christian love, cherish and warm all gracious beginnings, and edge and keen the longing appetite to hunger insatiably after the best things; We cannot but conclude that such like conference on the Lord's Day must needs afford superabundant matter of pleasure and delectation.  
4. To instance in the duty of Divine contemplation, which seems to worldlings full of pensive sadness, 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 several oblectation. For example's sake, let it be  
1. Upon the works, and creatures of God; how do these make merry the godly soul 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 been, is, and willbe to him, the many fruits and benefits he hath reaped from it.  
3. Let it be upon God's particular favours and mercies bestowed upon a man's self (especially his soul) and general benefits and blessings he hath bestowed, and promised to bestow upon his Church and chosen.  
4. Let it be upon the remission of sins, how, and by whom, wherein every sincere Christian may behold clearly the unparalleled love of Christ jesus, freeing him by his own painful passion from the guilt and guerdon, the due desert and dominion, the power and punishment of his sins.  
5. Let it be upon the inheritance which is incorruptible, undefiled, not fading away, reserved in the heavens, etc. And I think it willbe granted without contradiction that such like meditations make the godly soul to leap for joy.  
6. Let it be upon dismal death, and mouldering mortality: even this will comfort the heavenly minded soul, loving the appearing of Christ; longing after the same with the Bride in the Revelation, certifying him that these miseries are but momentany, and that this miserable mortality shallbe swallowed up of glorious immortality.  
7. Let it be of the judgements of God denounced, or inflicted upon others or upon himself; even these contemplations want not matter of consolation to that soul which considereth Gods infinite love, sending no greater, he deserving the extremest; enabling him to make a good use of them, and to bear them christianly.  
This I suppose is a commodious and profitable, necessary and warrantable, Christian (not jewish) resolution, to abstain from those worldly and wanton words, works, and thoughts: and to be wholly employed, and that delightfully in those holy and heavenly contemplations, communications and actions. And that I may stir you up to put in practice this so laudable, sweet, and profitable resolution: to those former reasons and motives I have intermingled in my former passages, give me leave to add these following reasonings, and pious arguings.  
1. Is the Lords Day the queen of days, yea, the Lords market day for our souls, wherein we are to buy, Isa 55. 2. without money or money worth, the heavenly and celestial bread, water, wine, and milk of God's sacred Word, and saving graces, the golden gifts and precious merits of Christ to enrich our faith, Rev. 3. 18. The eyesalve of true wisdom, and the Spirit of light to illuminate our spiritual blindness, and the white raiment of Christ's righteousness, that we may be clothed, and that the shame of our nakedness do not appear; and shall we pass it away in wanton delights, in fruitless, and hurtful discourses, in distrustful, and distracting muse, or in needless and dunghill actions? And not rather spend this Day in buying such peerless traffic, not only in the public assemblies, but also before and after the same, by Divine contemplations, heavenly communications, fervent, and faithful prayer, and other such like pious Lords Days practices?  
2. Is this the Lords Day, not mine, his Holy Day, no common or profane one; therefore to be sanctified, therefore to be kept holy; and shall we show such intolerable ingratitude, as to deny so small use of time to him, that gives to us so much and so large use of time?  
3. Is it a matter of duty, and not of courtesy; of charge, and not of choice; of allegiance, and not of liberty; of necessity, and not of indifferency: not permitted, but commanded to sanctify the Lords Day, and keep it as holy as we can; and shall not we use our utmost endeavour to do the same?  
4. Do those who conscionably sanctify the Lord's Day, imitate the prime and purest examples, walking in those paths which have been traced out by David, Nehemiah, and such like ones; by jesus Christ, such a Son, such a Saviour; by the Lord jehovah, who rested the seventh Day from his work of creation, although as easy to him as to speak, and cause it to be created: And shall we be drawn into unwarranted courses, or omit necessary pious duties upon God's Day; because many who are great Scholars, good Preachers, great men, the wealthiest in our parish, and many honest men make no bones of worldly discourse, unneedful actions, nor are very forward in those other substantial duties. Learning they may have, wisdom, greatness, yea, goodness, yet may their example be erroneous, no sufficient pattern for imitation: in many things we offend all; yea, and good St. Paul would be followed no otherwise then he followed Christ, 1 Cor. 11. 1. Be it they be wise or wealthy, honourable or honest, who give or take liberty; yet sure we are, we take the surest and safest course, yea, the most commodious and comfortable, having God's precept for our warrant, and his example for our encouragement. Powerful they may be, but he is omnipotent; wise they may be, but he is wisdom itself; honest they may be, he goodness itself.  
5. Since the Lord's Day is a blessed Day; so called, either, 1. Because it is instituted to God's service. 2. Or because the Lord gave it a singular privilege to be a Day of rest and holiness, a Day of delight and heavenly feasting, to the world. 3. Or because the Lord doth bless more effectually all such who conscionably keep it holy, on that Day than any other: so that then they enjoy after an extraordinary manner this transcendently sweet, and lovely fellowship with the Father. We for our parts will alienate and estrange our souls, tongues and bodies, so fare forth as in us lieth, from such works, such words and thoughts which withdraw the mind from God: and endeavour to spend those little parcels of time, which remain to us exempt from the public assemblies of the Saints, and the doing of some few necessary actions, in Divine contemplations, Christian communications, such pious and holy actions, that so the Lord may sup with us, and we with him, Rev. 3. 20. We feasting him with the fruit of our true repentance. 2. With our faith, believing and applying the Word and promises of God. 3. By serving God faithfully, giving up our souls and bodies, holy and acceptable sacrifices to him: he feasting us in his Word and Sacraments. That so he may dwell in us, and we in him; and to conclude, that we may obtain (if still we want) communion with God, or get (if already we have) a more perfect, and full assurance of our fellowship with the Father.   

CHAP. XIII. The eight Means and Duty, Choosing the things which please God: What those things be: Divers choosers: Which are best.  
HAve we, or desire we fellowship with the Father? Show 
8. Means. Duty.  it, and seek it, by choosing the thing which pleaseth the Lord: This choosing being both a mark, and means of man's communion with the Father, Isa. 56. 4. Where and who is he that would not be a chooser, might the choice tend to his real and seeming contentment? With what greedy graspings would some possess mountains of gold, silver, pearls, and precious stones, and worlds of wealth? With what enraged, bloody, and implacable cruelty would some bathe their hands and glad their hearts in the last groan, and effusion of the most warm and in most hearts blood of their enemies? How would some engross kingdom after kingdom, yea one world after another? How would some plunge themselves into a bottomless Ocean of voluptuous delights, and play and swim therein like Leviathan in the sea? How would some glut their insatiable appetites, feeding themselves upon the extracted quintessence of all real and imaginary dainties, might each have free liberty of choice? Choosers you may be, chusors I desire you to be, not of such dunghill dross, not of such barbarous revenge, not of such fading crowns, not of such frothy delights, not of such corruptible cates; But with David of the 〈◊〉 truth, Psal. 119. 30. Or of God's precepts, Verse 135. Of that which is good, Isa. 7. 15. Of that good part which Marie chose, Luc. 10. 42. And of that which pleaseth God. 1. Obedience pleaseth God, 1 Sam. 15. 22. 2. Sorrow for sin pleaseth God, Psal. 51. 17. 3. A holy life, that pleaseth God. 4. Saving faith pleaseth God, Heb. 11. 6. 5. To do good and communicate please God, Heb. 13. 16. 6. And to frame our thoughts, words, and deeds to Gods will, pleaseth God, Col. 1. 10. These things choose therefore, and I'll warrant you your choice shall not repent you. Enoch was not taken to heaven, because he was rich, royally descended, the seventh from Adam, because he was learned, had a comely and strong body; but because he pleased God, Heb. 11. 5. Choose we therefore with Enoch, the pious Proselyte, and godly Eunuch, the thing which pleaseth God; this choice being a sign of man's communion with God, and a means whereby a man is joined to God; that so with these we may have fellowship with the Father.   

CHAP. XIIII. The ninth Means and Duty, To take hold of God's Covenant.  
HAve we fellowship with the Father? Declare it. Do 
9 Means. Duty.  we want it? Feel it; by taking hold of God's Covenant, this being a mark and means of man's communion with the Father, Isa. 56. 4. jer. 50. 5. The foundation of which Covenant is Christ jesus only, Isa. 42. 6. He only being the peacemaker, or Prince of peace. 2. The only Angel of the Covenant, Mal. 3. 1. 3. The Mediator of the New Testament. 4. The Father only being well pleased in him. 5. By him only man comes to God. And, 6. In regard that he only ratified, and confirmed it with his own Blood, Heb. 7. 22. 8. 6. 9 15. Secondly, the frame is by way of contract; in which are comprised, 1. Certain Articles and Conditions on both parts. 1. The principal Party covenanting is God, who covenants to be our 〈◊〉, and the God of our seed, Gen. 17. 7. i To save us and ours, to give us righteousness, and eternal life in Christ. 2. The other is the godly man, who for his part promiseth to be the Lords people, Ios. 24. 15. And therefore binds himself to believe, and rest upon the promise of God. 2. Signs, and seals, binding each party to the agreement or covenant made on God's part. He hath given us his Word, Handwriting, oath, (Heb. 6. 17.) as Seals. On our part, the ancient people of God have bound themselves by writing, Nehem. 9 38. Seal, ibid. Imprecation, 10. 29. And Oath, ibid. Circumcision, Gen. 17. 13. etc. And the people of God now, perhaps by writing, perhaps by seal, perhaps by vow, surely by word, Baptism, and the receiving of the Lords Supper. 3. Writings, containing the conditions on both sides, scil. the Word of God, the Old and New Testament called the Covenant, Ex. 24. 2. Book of the Covenant, 34. 28. Words of the Covenant, Deut. 9 11. 29. 1. Tables of the Covenant, Rom. 9 4. The Covenants, because they show what God will do to his people, and what we are to perform according to the tenor of the Covenant. This Covenant (or compact) made betwixt God and man, 1. Touching reconciliation and life everlasting, is, 1. Legal, of works, which is a league made touching salvation upon condition of perfect obedience set down in the Moral Law, wherein eternal life is promised to such as perfectly fulfil the same, and eternal death threatened to such as transgress the same. 2. Evangelicall, of grace, which is an agreement concerning men to be freely saved through faith in Christ. This Covenant God made with the justified jews before Christ, to whom he was a child borne, and a Son given, Isa. 9 6. And the believing jews, and 
Eundem spiritum & eandem fidem fuisse in Apostolis & Prophetis, evidentissimè probat Apostolus, 2 Cor. 4. Epiph contra errores Marcionis.  Gentiles since; for although the Prophet jeremy speaks of an old, and a new Covenant; yet himself shows, that this old and new covenant for substance are one and the same, Verse 33. of Chapter 31. I will put my Law in their inward parts,— will be their God, and they shallbe my people. I will forgive their iniquity, 34. Which is the substance of the old and new Covenant. The old in shadows prefigured Christ to come: The New apparently shows that Christ is come. The Apostle S. Paul (1 Cor. 10. 2, 3. saith, the ancient jews and we eat the same spiritual meat, and drink the same spiritual drink. Their Sacraments were more in number then ours, differenced in rites and measure of signification from ours, yet the same Author, end, and signified thing, etc. S. john speaking of love, calls it a a new commandment, and an old, 1 joh. 2. 7, 8. Old, in regard of the substance; new, it being newly approved and renewed by Christ, joh. 15. 12. So this Covenant of grace was the same when it was old to the sanctified jews, in regard of substance, as it is to us; to whom it is new; only it differs in this, that now it is published more clearly, not in such dark shadows, and more persons are renewed, more graces are bestowed.  
God's Covenant made with the justified jews, and us Gentiles, or the old and new Covenant 


1. Differ in the Circumstances, Adjuncts, Accessories, Oiconomie, Administration, and Dispensation.  
2. Agree in the Substance:     
Particularly, in the 


1. Principal efficient cause, jer. 31. 31.  
2. Moving cause, Luc. 1. 54. 55. 72. 78.  
3. Meritorious cause, Gen. 3. 15. Ephes. 2. 12, 13.  
4. Material cause, 2 Cor. 5. 19 Reconciliation, etc.  
5. Instrumental, the Word 

1. Of God's grace, Act. 20. 32  
2. Of reconciliation, 2 Cor. 5. 19  
3. Of faith, Gal. 3. 8.    
6. Formal cause, or mutual promise, Gods, which is free, & man's, which is due, Ro 3. 22  
7. Final cause, to stir up and confirm the hope of immortality, Heb. 11. 8, 9, 10.  
8. Effect, justification and regeneration, 1 Cor. 1. 30. & 6. 11.  
9 Subject persons, only God's Elect, true believers, Rom. 3. 3. 26.  
10. Inward seal, sc. the holy Spirit, 2 Cor. 1. 22. Eph. 1. 13.     
This Covenant we for our parts must make, Psal. 50. 5. Or enter into, Deut. 29. 12. Keep, Psal. 103. 18. Or stand to the words thereof, so as to perform or accomplish, 2 Reg. 22. 3. That we may 1. please God, this being a thing pleasing the Lord, Isa 56. 4. 2. Show that we have communion with God, this being a sign of man's society with the Lord, ibid. 3. And demonstrate that we desire the same, this being a means of man's communion with God.  
This Covenant is laid hold upon and kept.  
1. Outwardly.  
1. By hearing the Word of God (that Book of the Covenant containing the conditions and articles of the Covenant) with an open, Psal. 40. 6. Wakened, Isa. 50. 4. And hearing ear, Mark 4. 9 Such as joins to hearing attention, to it a desire to be changed, to it a care to believe, and conscience to obey.  
2. By receiving aright the Sacraments which are signs of holy things, which are holy tokens, visible signs of invisible graces, where we see one thing, believe another, which are seals of the promises of God in Christ, whose use is to strengthen us in the promises of salvation, which God hath not only made to us in word, but confirmed them by writing, and lest we should doubt, set to his seals according to the manner of men; that nothing should lack that might increase and strengthen us. Signs they are not only figuring, admonishing, and signifying what is promised; but also exhibiting that which is promised to the faithful; yea, sealing, and confirming the exhibiting of them These are called by Master Calvin, Gen. 17. 18. Testimonies, Seals, and Pledges of Spiritual Graces, and benefits which spring thereof: the Gates of Heaven, etc. They are Signs to present, Seals to confirm, and Instruments to convey Christ and all his benefits to them that do believe in him: In the right use of these Ordinances the partakers have assurance of their being in the Covenant of grace. Saint Paul speaking of Circumcision which was a sign of the Covenant, Gen. 17. 11. Calls it the seal of the righteousness of the faith, &c Rom. 4. 11.  
3. By pious prayer, prevailing extraordinarily with God, Luke 11. 13. The Lord giving his Holy Ghost to those which ask him.  
2. Inwardly, we take hold upon and keep Covenant with God.  
1. By Faith, believing the Promises. This shows us the Lord, Heb. 11. 27. Brings us to God, Verse 6. Begets to God, john 1. 12. This justifieth, Rom. 5. 1. Persuades of God's peace, and assures us of joy, 5. 2. This purifieth the heart, Acts 15. 9 Overcommeth the Devil, 1 Pet. 5. 9 And the World, 1 john 5. 4, 5. This is that which stays us in grace, 2 Cor. 1. 20. Which is our seal, john 3. 33. Which we set to, that God is true; and therefore a means whereby we take hold of, and keep this Covenant inwardly.  
2. By obeying the precepts of God; this is that which allyeth, and affianceth man to Christ, Ma. 12. 50. Crowns with eternal bliss, Math. 7. 21. Upholds man, and supports the world, 2 Corinth. 10. 6. Surmounteth fare sacrifices, 1 Sam. 15. 22. This is the substance of man's covenant with God, Neh. 10. 29.  
What intoxicated madness, or giddy vertigiousnesse hath possessed your-hearts and heads? What shall I term you? Cerdoniani, Cainitae, Marcionists, Apellitae, Severiani, Manichees, Architae, Patricij? You I mean who fence, and hedge out the regenerate from without the Old Testament, so fare forth as you may or can: For, prove unto you that God doth afflict his Children for their sins, that sorrow for sin is necessary to the regenerate (points which you deny) the former by David's suffering for his sin with Bathsheba; the latter by his watering his couch with his tears: you reply, they were under the Law, in the time of the Old Testament. You I mean, who cry out against the Moral Law, as once the Babylonians did against jerusalem, down with it, down with it even to the ground: away with the law, it belongs not to the regenerate man. It binds not the conscience of him that is in Christ: You equivocating Pretteians, Antinomists, I do not say you are Marcionists, Manichees, or the like in all particulars; but in this you walk cheek by joale, hand in hand with those forenamed heretics. They condemned the moral law, so do you. They denied the resurrection of the body, and I much suspect that this is one of those other deeper doctrines, you were promised to be indoctrinated in. Had you known how learnedly, and orthodoxally 
Probemus extructionem potius legis & prophetar●o inveniri in Christo, quam destructionem. Lib. 1. Contra Marcionem. pag. 260. Magis extruens, quam destruens substantiam legis & prophetarum, Ibid pag. 228.  Tertullian scourged your great Grandfather Martion, showing the law to be fulfilled and built up in Christ, not abolished by Christ. 
b Onera legis usque ad joannem, non remedia: operum iuga reiecta sunt, non disciplinarum. De oratione. pag. 788.  That we are freed from the burden of the law, not obedience. 
c In hoc venturil ut legis, & prophetarum ordo exinde cessaret, per adimpletionem non per destructionem. Lib. 4. Contra Marcionem. pag. 273. Aug. qu. 69 Veter. & no● testam pag. 745. Non dissolvis aliquid, sed confirmavit— nunquid haec cessasse dicenda sunt? absit. Contra Adimantum Manichai discipulum, contra faustum Manichaeum. Lib. 6. pag. 231. Non concupisces preceptum est agendae vitae. Circumcides omne viasculum octavo die preceptum est significanda vitae. Ep. 49. ad Deograt.  That the law, and Prophets were till john. So that they ceased by fulfilling not by destruction. Had you known the mind of Saint Augustine, that terrible hammer of heretics, who tells you, that the ceremonial law is wholly vanished as a shadow, because the body is exhibited; abolished as a type, because the truth Christ jesus is come. The judaical law is abrogated, so fare as peculiar to jewish policy. But as the Covenant of Grace made betwixt God and man in Christ jesus, was ever since the fall one and the same, in the days of Adam, Abraham, and of Christ and his Apostles, although the administration thereof was divers according to the different estate of God's children. So the Moral law of God was ever the rule of obedience for all duties of love to God and man, and shall so continue with the Gospel to the end of the world.  
Had you consulted with Saint Chrysostome, who saith, 
* Dei igitur iustitia & lex veritas est in aeternum. Tom. 1. Hom. in 118. Psal pag 1085 Legis non est translatio, & transmutatio: etenim hic habemus legem. Legem destrui●●● per fidem? Absit; sed legem statuimus Tom. 4. Hom. in Heb. 6. pag. 148 ●●  Therefore the justice & law of God is truth for ever. i e. There is not removing, and change of the law for here we have the law. Do we destroy the law by faith: God forbidden, but we establish the law. Had you been acquainted with the doctrine of the Church of England, which saith, The law is immutable, an ordinance of God in no time or age to be altered, or of any persons of any nations or age to be disobeyed. Homily 1. of Idol. pag. 20. Had you considered how our Saviour Christ confirms the Moral law, showing that he came not to destroy it, Mat. 5. 17. pronouncing its perpetuity to continue till the heavens be no more, ver. 18. and denouncing a dreadful judgement against such as shall teach men to break one of the least of those commandments, ver. 19 and expounding strictly the 6. ver. 22. the 7. ver. 28. the 3. ver. 34. Had you taken advise of the Apostle Saint Paul, who tells us, that the law is holy, just, and good, Rom. 7. 12. that he served the law of God after the inward man, ver. 25. That the Commandments of the second Table are fulfilled in this: Thou shalt love thy neighbour as thyself, 13. 9 10. That Children must obey their Parents, because it is right; which he shows thus, Honour, etc. Ephes. 6. 1. 2. Saint james if you had asked his advice, would have told you, that if you fulfil the royal law of liberty, etc. 2. 8. Or Saint john, he would have taught you: That hereby we know that we know him, if we keep his commandments, 1. john 2. 5. that sin is the transgression of the law, 3. 4. that we love God, if we keep his Commandments, 5. 3. Had you been well advised, that obedience to God's law, is a prime part of this Covenant on man's part. If you would not have yielded any being to the Ceremonial and judicial law, as Sir Walter Raleigh doth, who saith, the former liveth in the 
Sir Walter Ral. lib. 2. cap. 45. pag. 277.  things it foresignified; for the shadow is not destroyed, but perfected, when the substance is represented to us: the latter in substance, and equity; yet would you have said with him, the Moral law liveth still, is not taken away saving in the ability of condemning; for therein are we commanded to love God, and use charity one to another, which for ever shall be required. You would have acknowledged, that although there is no force in the law for our justification; yet it is of great use for edification, and sanctification. That it doth not cease to teach, exhort, and prick forward the faithful under the Gospel to that which is good. That although Christ accomplished, and abolished the Ceremonial, so he accomplished, but abolished not the Moral law. That although the law is abrogated in regard of justification, malediction and rigour, God accepting the ●●●cere will for the deed: yet the use of the law is established for the leading a godly and christian li●●. That although Christians are not under the law as a rigorous exactor, and horrible avenger: yet they are under the law as a righteous commander, and holy conductor to lead in the way of holiness. In a word: That the ten Commandments contain the express form of God's eternal will, the substance of all duties of piety to God in the first Table, of charity to man in the second: all which God required from the beginning before Moses: in the time of the law by Moses; after Moses by the Prophets; now to the end by Christ, and his Apostles; although darkness in Ceremonies is dispelled, sense of prophecy is fulfilled, and hand-writing against us canceled: And not so headily and rashly, upon the mere warrant of your one of a thousand have abrogated the Moral law, as not binding the conscience of the regenerate, the Lord at this day no less then in ancient times exacting as well at the hands of regenerate, as unregenerate, that they perform obedience to the law. But leaving such intoxicated dreamers to solace themselves in their imaginary golden dreaming fancies of no law, no repentance, no sorrow for sin, no affliction for sin. For wakened they will not be I fear out of their fool's Paradise. I return to my propounded use, and will use a few Motives to stir you up to take hold of God's Covenant.  
Motive 1 Had you rather enjoy Gods gracious favours, or feel his tart, and heavy judgements? I suppose I may take it for granted, you all infinitely desire the comfortable fruition of God's benign and bounteous favours concerning this life natural, and that other spiritual fare more excellent; and that transcendently unspeakable, & unparaleld, which is eternal: Neither would you willingly, feelingly, touch, or ●ally taste of the tart and bitter punishments, the severe, and smarting penalties of the Lord. Keeping covenant with God gives right, and interest, to all God's favours & blessings, Lov. 26. 9 Isa. 54. 10. 56. 5. the contrary makes liable to all his curses, Leu. 26. 15. Deut. 29. 21. Consider therefore what you have to do.  
Whether is it better, do you think, to walk in the steps of pious Patriarches, or profane Pagans; of God's people● or Satha●s slaves; of Saints, or sinners? I think I may answer, for you all, and say: Whom should we follow if not the Saints? To whom should we be agreeable or like, if not to them? With whom should we have a connecting congruity, save with such who are Gods chosen, and peculiar people? Take hold therefore of God's Covenant; for by entering into, and keeping covenant with God we imitate the best; by the contrary the vilest men, even villainous miscreants, heirs of perdition.  
Peradventure you can allege causes sufficient why you may not, or will not take hold of God's Covenant: Muster them up; give them what force you can; let us view them in their best, and see what validity they have.  
1. Will you not take hold of God's covenant, because you must then part with sin of all sorts, even with your darling corruptions, iniquity breaking covenant with God; and they are so sweet to your soul, that nothing else can afford a more pleasant relish than they; neither is any thing so advantageous as are they. If this be thy plea O man, thou art to be pitied: the more a fool, or mad man glads himself in tumbling in the mire, the more swinish, and sottish is he, and his estate more lamentable. Be it thy sins are sweet, yet deadly poison. Be it they make thee merry; so doth a certain herb, the eater (as it is reported) who eating dyeth. Be it they seem profitable, yet are they fruitless, Ephes. 5. 11.  
2. Is it because God's Commandments are grievous, which then thou must obey? Who saith so O man, besides Satan, thy cursed flesh, and wicked men? Christ otherwise, Matth. 11. 30. My yoke is easy, and my burden light. Saint john saith otherwise, 1. john 5. 3. His commandments are not grievous.  
3. Is it because God's commandments cannot be kept? True; no believer, or regenerate man by the assistance of God's grace is able to observe all and every commandment of God, in every part, at all times, In thought, word, and deed perfectly as God in his law requireth of him (as Papists 
Bern. Rhens against Rome, pag. 269.  say:) yet the true Christian is said to keep the law of the Lord. 1. Imputatively in Christ, the commandment is reputed done, when it is forgiven, which is 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 Commandments of God. 4. Comparatively in respect of others. 5. In regard of integrity of heart to one commandment, as to another, to all, and every one, at all times, as saith Mr. Bernard. Besides, although they cannot fulfil any of them; yet they are careful to follow all of them: though they cannot keep them throughly; yet they desire and endeavour to keep them truly. Although they cannot attain to the perfection of obedience, yet they strive for some proportion and measure of obedience. And so they keep 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 work, 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 think with the world, you are pitifully deceived, and mistaken: It's but vanity, therefore seeming that it is not, showing that it hath not, soon passing away. It is but vanity, therefore light, unprofitable, deceitful, and transitory. If with sin; how are you deluded? it oppresseth, it damneth. If with Satan, do you deal wisely? What good can he give you, who hath none himself? What favours will he bestow, who seeks your utter ruin, and destruction? Relinquish therefore, and extirpate such diabolical charms: enter into covenant you cannot with any more honourable than our God: more powerful to defend you then the Lord of Lords; more rich to reward you, merciful to bless, wife to direct you; and more just to perform all his promises. Those who keep covenant with our God, shall be graciously Protected, comfortably directed, plentifully rewarded, triumphantly crowned, and immortally glorified.  
Never did any man gain by breaking, nor lose by keeping covenant with God: O●t did the ancient Israelites break covenant with God; but their guerdon was not grateful, judg. 2. 20. 2. King. 18. 11, 12. and no marvel; for not to keep covenant with God is disobedience, to break 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 country, and father's house, he went with an intent to sacrifice his son upon mount Moriah. Moses left the courtly pleasures of Egypt. Matthew forsook the receipt of Custom to follow Christ: they refused not God's designment because of those many perilous obstacles, and dangerous difficulties they were to encounter with, and they were no loser's. It is no loss to leave a father's house, for a kingdom: carnal kindred, to be father of the faithful: the pleasures of a corrupt idolatrous court, to guide God's people: the gathering of tolle, or tax, to gather Saints into God's Kingdom.  
There is nothing better than to be in league with God: Had you such a comely proportion, starlike beauty, matchless validity, undaunted valour, nimble agility, perfect sanity which is not attainable by nature: Can you dive into deeper profundities, and discourse more profoundly of matters ethical, Political, Physical, and Metaphysical than 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 dross in respect of being in Covenant with God: For by virtue hereof 1. The Lord is our God, not only 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 only by vocation, and profession; but his peculiar people, holy nation, his people by election, conversion, persuasion, and practice. By virtue of which it is, that the Lord is our strength, shield, salvation, righteousness, King, Father, Redeemer, hope, help, fortress, and Deliverer: Hence it is, that we have interest in earthly favours, remission of sins, imputation of righteousness, and donation of God's Spirit: Hence it is that we shall have a joyful resurrection, immortal glory, and consummation of bliss: Hence comes our spiritual power and authority; honour, and dignity; son▪ ship, and adoption, Isa. 56. 5. Hence comes our right and title to the use of the creatures, happy guard of Angels, beatifical, blissful promises, and that unparalleled matchless crown of immortality. And to conclude, Hence it is that we have fellowship with the Father. join we therefore ourselves in covenant with the Lord. 1. Inwardly, by faith and persuasion. 2. Outwardly, by vocation and profession▪ 3. Both ways jointly; by persuasion, profession, and practice of piety and true godliness; that wanting, we may obtain: having, we may declare that truly our fellowship is with the Father.   

CHAP. XV. The tenth Means and Duty is, Cleaving to God.  
HAve we fellowship with the Father? Cleave we then unto 
10. Means. Duty.  the Lord: The prodigal a servant cleaved to his Master, Luke 15. 15. The conjugal knot makes leave father, etc. and cleave to his wife, Math. 19 5. The friendly society betwixt jonathan and David knits the soul of jonathan to David, 1 Sam. 18. 1. Where there is firm 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 man's loins, for so saith the Lord, jer. 13. 11▪ For as a girdle cleaveth unto the loins of a man, so have I caused to cleave unto me the whole house of Israel, etc. Draw w● therefore near to the Lord, walk with him, continue in the Lord, depend upon him, stick fast to him; or in a word, cleave we to the Lord. 1. universally, in all things, Deut. 11. 22. 2. Totally, in soul 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 near to God must, etc.  
2. By fear. Deut. 10. 20. Fear the,— to cleave unto him.  
3. By love, Ios. 23. 11, 12. Love unites itself as much as may be to the thing loved, it makes a man desire and seek above all things this fellowship, when wanting. 1. In those means he hath appointed to communicate himself unto us. 2. Doth communicate itself to God in things, in which he willbe 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 faithful, mighty, and able to help. 2. Fear him, who is both just, and terrible also, able to destroy both soul, and body. 3. And love him which is so merciful, gracious, bountiful, and liberal.  
2. We are to cleave unto th● Lord outwardly, and not only in our souls, but our bodies both, in the right and sanctified use of the Word, Sacraments, and Prayer; Thus let us cleave unto the Lord, and manifest we the same,  
1. By cleaving to that which is good, Rom. 12. 9  
2. By cleaving to God's Testimonies, Psal. 119. 31. His Word, Law, Gospel, Precepts, and Promises.  
3. By walking in his ways, Deut. 11. 22.  
4. By keeping his commandments diligently, ibid.  
5. By walking after the Lord, Deut. 13. 4.  
6. By harkening unto his voice, ibid.  
Thus if we do, the Lord will uphold us in all distress; and 
Mot. 1.  against all assaults of enemies, inward, and outward, with his right hand. i. His great might and power, Psal. 63. 8. What then can hurt us? Or who can harm us? True it is that many who cleave closest to God are soon taken away and destroyed, as in time of fiery trials, and open persecutions. Yet, 1. God doth not destroy them; but God's enemies, wicked persecutors. 2. They die not in God's displeasure, but in his favour; their death is no shame, but an honour to them. 3. By the loss of a temporary life, they obtain life eternal. Instead of a miserable life, a life most happy. 4. Outward blessings, as deliverance from bodily death, and dangers, are promised and performed conditionally, as they shall stand best with God's glory, the good of his Church, and salvation of his Saints.  
Thus to do is good for us, Psal. 73. 28. It is good for me to draw near to God. It is good indeed to give, and join ourselves most straightly to God so gracious and merciful. It is good nearly to knit ourselves, and closely to cleave to God: This cleaving being a means to obtain, if we want: And to continue, if we have fellowship with the Father.   

CHAP. XVI. The eleventh Means and Duty is, to serve God.  
LAstly, have we or desire we fellowship with the Father? 
11. Mea●es. Duty.  We ought to serve him: David acknowledgeth himself servant to jonathan, although they were linked in such an intimate society, 1 Sam. 20. 7. 8. Hushai exempts not himself from serving so good a Sovereign, who admitted him into the fellowship of a friendly favourite, 2 Sam. 15. 34. Wives, although their husband's companions, yoke-fellowes; yet being but the left side of the yoke, fellowhelpers, not fellow heads, own a kind of service to them, 2 Pet. 3. 1. Likewise you wives, sc. as servants; i. with all fear, even to bad husbands, aswell as to good. Yea all such, who have fellowship with the Father, have the denomination of servants. jacob my servant, Isa. 44. 1. job my servant, job 1. 8. Moses my servant. Num. 12. 7. And the pious Proselyte who joined himself to the Lord, is said to serve him,— to be his servant, Isa. 56. 6.  
1. There is a service of man to man, and this is,  
1. Nationall. 1. By the law of nature, which is liberal. 2. By the law of Arms, which is compulsive.  
2. Domestical. Which is, 1. For a time. 2. Perpetual, as slaves for ever; these are civil services of man to man; who is said to serve man,  
1. When he applies himself to do him all the good he can, Gal. 3. 14.  
2. When he submits himself to such who are Lords over him, Exod. 21. 6.  
2. There is a religious service, where man serves God;  
1. Generally, yielding to, and endeavouring to perform all the worship due to God, Ios. 24. 15.  
2. Particularly: 


1. Religiously serving him in his public worship, Math. 4. 10.  
2. In his common vocation, as he is a Christian, doing the revealed will of God in the general calling of Christianity, Heb. 12. 28.  
3. In his particular function, Rom. 10. 9     
So then to serve God is to do all things in the public worship of God, in our common vocations, and particular callings according to the will of God, therein earnestly desiring to glorify God. They therefore are much deceived, who think a daily repeating over the Lord's Prayer, ten Commandments, and the Belief, or such like, constant keeping of Church-times, etc. is a sufficient serving of God; to serve the Lord, being a doing of his will, and this is frequently urged, and often inculcated in sacred Writ, Psal. 20. 11. 100 2. Luc. 1. 75. This service is the end why we were redeemed, Luc. 1. 74, 75. Of all God's mercies, Rom. 1. 12. And although our Saviour delivered us from bondage, yet not from service; when a man comes out of the bondage of sin, he 
Ob. Answ.  must take another yoke, Math. 11. 28. But we are free; we have Christian liberty, Gal. 5. 1. Ans. True, we are free from the execution of perfect obedience, from the curse of the Law, not from the obedience of the Law, piety, and righteousness. Hear Irenaeus speak, who saith, Christ hath 
Christus tantùm nos liberavit à servitute, non ab obedientiâ legis, Irenaeus lib. 5. cap. 27. Duplicia sunt Mosis Pracepta, noturalia & servilia: servilia per adventum Christi abrogata sunt, naturalia in suo vigore permanserunt, & per Euangelium sunt consummata, Idem cap. 31. Dominus de●●it totam legem & Prophetas pendere ex ipsis Praceptis, & ipse aliud majus hoc pracepto non detulit, sed hoc ipsum renovavit suis Discipulis jubens eis diligere Deum ex toto cord, & cateroes quemadmodum sc. Idem. lib. 4. cap. 25.  only freed us from the slavery, not from the obedience of the Law. The Precepts given to Moses were twofold, natural and servile: servile are abrogated by the coming of Christ: natural have remained in their strength, and are fulfilled by the Gospel. Yea (saith he) the Lord Auxit, & dilatavit, hath augmented and enlarged them. The Lord declared all the Law and the prophets to depend upon these Precepts. And Christ himself hath not showed another greater than this Precept, but hath renewed this to his Disciples, commanding them to love God from their whole hearts, and others as themselves. True it is, that we have liberty, and are freed from the curse of the Law, Rom. 8. 1. Gal. 3. 13. Secondly, from the rigour of the Law, which said, do this, and live; this liberty also the justified jews before Christ had. Thirdly, from observation of the Ceremonial Law, Col. 2. 16. 20. Thus the ancient jews before Christ were not. Oh that our Pretty Antinomists had but brains to conceive, and grace to embrace the truth; then would they not so disquiet the consciences of many unsettled Christians, and scandalise the Gospel under pretence of lawless liberty. i. Although seduced Papists, ignorant Gospelers, civil honest men, vainglorious Pharisees, profane people, and lawless Libertines, like the ancient Samaritans, who knew not the manner of the God of Israel, therefore served the Lord, and their own gods also, 2 Reg. 17. 26. So those forenamed, because ignorant of the right service of God. 1. The Papaline serves God in his images, pilgrimages, and abundance of Popish traditions. 2. The ignorant in his good meaning. 3. The civil man in his honest outward conversation. 4. The tomb like Pharisee in his golden and graceless shows. 5. The profane in his diabolical conceit, that where sin doth abound, grace will much more abound. 6. The lawless Libertine in his licentious freedom; he being bound to no Law, he doing all he doth in love, by way of thankfulness: therefore by consequent, 1. If he doth not that which we are commanded he doth not sin; if he doth that we are forbidden, he doth not offend. 2. If he doth that which God commands us he doth more than his duty, because more than he is bound unto, and so doth therefore merit at the hands of God.  
Yet all you who either have or desire fellowship with the Father; Do you serve God as he hath commanded, without diminution, or addition: Serve him therefore, 1. Sincerely. 2. Timely. 3. Continually. 4. In all things. Of which see pag. 92. etc.  
5. We are to serve the Lord with gladness, Psal. 100 2. The Lord desires to be served with a voluntary willingness, and cheerful alacrity, Exod. 35. 5. 1 Cor. 9 17, 18. 2 Cor. 9 7. A son-like service pleaseth God, not a slavish: exacted service is seldom sure, it is rather done upon us, then by us; and the more cheerful, and voluntary, the more acceptable is our service to God. Serve therefore the Lord with gladness in love; yet so that our love may keep itself to the Word and will of God: for things done without a word from God, are not done of love, which is a fulfilling of the Law, Gal. 5. 14.  
6. Serve we the Lord with fear.  
Object. 1. Let none object and say, the object of fear is evil; man 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fears that which will hurt him, which is evil. The Greek word signifieth fear and flight: intimating that we fear such things we flee from, and avoid. For although the object of fear properly is evil, yet accidentally that which is good also; Man fears good, not the thing, because it is good; but lest he be deprived thereof, and lose the same: thus a man oft fears his life, lest he lose it. Secondly, we fear that which is good, lest it procure some appearing evil; thus we also fear God, lest he punish us; the punishment as from God is good, but unto us it seemeth to be evil.  
2. Let no man say: the fearful are excluded heaven, Rev, 21. 8. And God's people are forbidden to fear, Gen. 15. 1. Luc. 12. 32. 1. 34. For these places are to be understood of carnal fear; when man fears man, or worldly wants too much; or God, only in regard of punishment. 
a M. Perk. of Religion, pag. 704.  That fear in which nothing is feared save punishment, is no service of God.  
3. Let no cavilling wrangler say, there is no fear in love, for perfect love casteth out fear, 1 john 4. 18. We are to love God: therefore not to fear him. Love casts out fear: but what fear? Not all but servile, or tormenting fear, not son-like, or filial fear, this going hand in hand with perfect love. Therefore doth a loyal son fear to offend his father, because he loves him. Wives are to fear their husbands, Eph. 5. 33. Children are to fear their parents, Leu. 19 3. Subjects are to fear their Magistrates, Rom. 13. 7. No man hence will conclude they therefore neither may nor can love their husbands, parents, and Magistrates: this fear being an awful reverence: such inferiors show to Superiors for the Lords sake, making them careful to obey, and loath to offend them. Tertullian rebukes Martion thus: 
b Stulte, quem Dominum appellas, negas timendum: cum hoc nomen potestatis sit etiam timendae: At quomodo diliges nisi timeas non diligere? Planè nec pater tuus est, in quem non competat & amor propter pietatem, & timor propter potestatem: nec legitimus Dominus, nisi & diligas propter humanitatem, & timeas propter disciplinam. Advers Martion. lib. 1. pag. 165  Thou fool, which sayest he is not to be feared whom thou callest Lord: this name being a name of power; yea, of such as is to be feared: But how wilt thou love, except thou fearest not to love? Truly, neither is he thy father, towards whom love for piety, and fear for power doth not agree. Neither is he thy legitimate Lord, if thou dost not love him for his gentleness, and fear him in regard of Discipline. The same Tertullian checks the aforesaid heretic thus: 
c Qui Deum non times quosis bonum, quid non in omnem libidinem ebullis? Summum quod sciam fructum vit● omnibus qut Deum non ti ment. Ibid. p. 165.  Thou which dost not fear God because he is good, why dost thou not break out into all sensuality? The principal fruits of life to my knowledge in all which fear not God. And again he saith 
d Neque enim timorem alia res quam contumacia subvertit. De paenitenti●. pag. 480.  that nothing doth destroy fear, save disobedience. And again the same Tertullian saith, 
e Timor autem hominis Dei honor est, Ibid pag. 482.  the fear of man is the honour of God. True it is, that childlike fear may well stand with love, and certainty of salvation; this fear enduring for ever, Psal. 19 9 This being commanded unto, and the commendation of good men, job 1. 1. Acts 10. 2. I know there is difference betwixt filial and servile fear; filial endures for ever, the other is violent, therefore is not permanent: servile fears evil of punishment, the other evil of sin: filial is only in the Elect, servile may be in good and bad; being in the good as a needle to draw after it filial as a thread; as a needle alone, so servile alone availeth not: yet by going before draweth after it filial as the thread. The property of this fear is to make us in our hearts stand in awe of God; and to fear, hate, and eschew the offence of God, Prov. 8. 13. Exod. 20. 20. It being the greatest evil for the creature to offend the Creator. We may and must therefore serve the Lord with fear: for that man's hope is vainly confident, who refuseth to fear God in his conversation saith * Mr. Burton. 
Truth's triumph over Trent, cap. 17. pag 351.   
7. In newness of spirit, Rom. 7. 6. That is by living such a life which becomes them whom the Spirit hath renewed.  
8. In righteousness and holiness, Luc. 1. 74, 75. i. By just and upright dealing between man and man, in holiness. i. performing all such duties as immediately concern God, and his worship.  
Should I say no more, my Doctrine in hand (me thinks) is inducement sufficient to persuade you thus to serve God: for if you have fellowship with the Father, then it's a necessary duty. Serve him also you must, if you desire this communion: it being a means to obtain fellowship with the Father. Notwithstanding, because there be many bad masters in this world, which woo and entice all, allure and draw too many to forsake the Lord, and to serve them; I will in few words show that of all the services in the world, this of the Lords is fare the best.  
1. Mans own flesh is oft his master, which he carefully doth serve. 1. By too much pampering of it. 2. By an over carking and caring for the things of the body. And, 3. By fulfilling the lusts of the flesh. Saint Paul was of another mind; he kept under his body, and made it serve him, 1 Cor. 9 27. And forbids us to make provision for the flesh, etc. Rom. 13, 14. As for this service, it is no whit for a man's advantage; Their end is destruction, whose god is their belly, whose glory is in their shame, who mind earthly things, Phil. 3. 19  
2. Man serves man: First, having a more firm dependence upon man then God, regarding more the authority of man, then of God: Thus Papists serve man; with whom it matters not what God saith, so be they have the Pope's approbation: and many other do so with whom the word of man is more authentical than the Word of God. Secondly, reposing more confident affiance in the skill of man, Asa-like, 2. Chron. 16. 12. or power and valour, Isa. 31. 1. The contrary we see in David, Psal. 20. 7. Thirdly having men's persons in admiration, jude 16. Thus parasitical Prophets, like Ahabs' 400. and soothing companions by flattering ostentation, have men in admiration for their person, richeses, honour, nobility, etc. without respect of the fear of God, or true virtue; honouring them only because they be rich, or noble (by the way great men have this misery, they are most admired, least admonished) Thus who in his right wits would serve man, considering: 1. How helpless he is, Isa. 2. 22. Cease from man whose breath is in his nostrils; for wherein is he to be accounted of: these Masters cannot redeem a brother, nor give a ransom to God for him, Psal. 49. 6. 7. 2. How execrable, Isa. 31. 1. jer. 17. 5. 3. How base and contemptible it is for man so to submit to man, made of the same materials, workman, manner, and in that respect his equal, turning to dust, and rottenness as well as he.  
3. Many men serve the world, viz. the ambitious by his inordinate desire of honour, and striving for preferment, serves honour, and an ambitious humour. The Covetous, by his love of riches, and obeying the avaricious desires thereof, serves Mammon: the voluptuous person, by being too much addicted to carnal delights, serves pleasure. These have a Master and a service; But such which makes them much to be pitied, not at all to be envied: for alas; First, they serve vanity, as Solomon concludes, who had a greater experiment of them all then any other, Eccl. 1. 2. the service of vanity must needs be vain. Secondly, neither is it only vain, but hardly tormenting, Eccl. 1. 14. 2. 10. Vexation of spirit. How doth this service abound with excruciating cares, tormenting discontents, ignoble jealousies, disquieting fears, base flatteries, restless contrivements, and an innumbred swarm of such like anxious perplexities. Thirdly, neither is here all: this Master is a deceitful cozener, not much unlike jacobs' Master Laban, giving a bleareyed Leah for a promised Rahel: her best servitors often fail of their expectations: or if not so; they prove like Sodomes' apples, not worth the gathering; or a wormeaten nut, not worth the cracking, filling the breakers mouth with filth, and rottenness. Fourthly, but there is a worse matter in this service then all this. If any man love the world, the love of the Father is not in him, 1. john 2. 15. and no man can s●rve both God, and Mammon, Matth. 6. 24.  
4. There is another Master which too many men serve; his name is sin, john 8. 34. whosoever commits sin is the servant of sin. Whosoever of his own accord readily obeyeth the desires, and motions of sin is the servant of sin. Of such servant's Saint Peter speaks, 2. Pet. 2. 19 serving their lusts. 1. Obeying the wicked motions thereof, consenting to them, or practising them, Titus 3. 3. S. Paul forbids us of this service, Rom. 6. 6. and acknowledgeth that once we were servants to this evil Master, Rom. 6. 17. 19 20. This is a service strongly bewitching men with amiable enchantments, having abundance of obsequious observants. But do they know whom and what they serve? I presume no; for did they, they could not but abandon with loathing detestation a Master. 1. So base, and vile, than which nothing more fastidious, or excrementitions. 2. So abounding with such multiplicity of various impieties, than which no service more tedious and troublesome, wherein a man serves, not two, but a multitude of Masters, serving sin in the lusts thereof, Rom. 6. 12. 3. So cruel, than which none more tyrannical, and bloody; paying its best observants with as bad wages as may be; eternal death, Rom. 6. 23. jam. 1. 15. These are services, but not like ours, although worldlings now as in jobs time, say or think, What is the Almighty, that we should serve him; and in Malachy 3. 17. it is in vain to serve God: Yet we know this service to be of all other.  
1. Most honourable: For, 1. Our Master is not some King's greatest favourite, nor yet some potent Prince, nor yet a terrene Monarch, swaying the Sovereign Sceptre for his time of the whole world; But a Lord of Lords, and King of Kings, whose is the kingdom, the power, and glory; than which no Master more honourable. 2. Our fellow-servants are all the holy ones of God, as Abraham; and those pious patriarchs, such as Moses and Eliah, and those Divine Prophets: such as David, and those other godly Governors: the heavenly company of glorious Angels, Rev. 19 10. Yea, our blessed Saviour, our fellow-servant, Phil. 2. 7. Then which no fellow-servants more honourable.  
2. Most gainful: these servant's gain Christ, Phillip 3. 8. Pardon of sins, God's favour, his blessed Spirit; yea, temporal favours, if commodious for them, shall moreover and above be added to them, Mat. 6. 33. If they have not riches, it is because they are not good for them. If they want health, 
Temporalia non sunt bona, nisi in quantum ordinantur in coelestia.  it is because it is not good for them. If their life is cut short, they are taken away from the evil to come. Yea moreover, as this service gains all things, 1 Cor. 3. 21. etc. And as a good friend loves at all times, Prov. 17. 7. So this service brings in gains at all seasons, in sickness, and health, prosperity, and adversity, Rom. 8. 28. Yea, in life, and death, Phil. 1. 22. Another man dies, his gains die with him, Psal. 49. 17. His treasure was laid up on earth, therefore leaving this world he parts with his treasure: the servant of God dies, his gains follow him, Rev. 14. 13. His treasure was laid up in heaven, departing hence therefore he follows his treasure, goes to his gain: Perhaps he foregoes a material building, and lays down an earthly tabernacle; but he finds a building given of God, not made with hands, eternal 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 delightful: David had an honourable service, ascending from keeping sheep to be son in law to a King. jacob a gainful, growing from alone man, and a staff into a populous family, and certain 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 speak, 1 Sam. 25. 17. No unkind Laban, but a God most merciful and pitiful; gracious and favourable; patiented and long suffering. He terms his servants friends, Isa. 41. 8. Yea, sons, Exod. 4. 23. He lays upon us no burdensome yoke, but such which is easy and light, Math. 11. 28. Not grievous, 1 joh. 5. 3. But the rejoicing 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, than which what more honourable, gainful, or delightful? Good servants 1. obey their Master's precepts. 2. Spend the chief of their time in their Master's business. 3. Delight to please them. 4. Have no intimate society with their Master's professed enemies. 5. Cannot endure to see or hear them abused. 6. And fear 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. joy in pleasing our so good and gracious Master. 4. Avoiding intimate familiarity with his enemies. 5. Not enduring to hear or see him dishonoured. 6. And fearing to offend him. Thus let us serve him; this serving being a duty we own, if we have, or means to obtain if we want fellowship with the Father.    

OF THE SOCIETY OF THE SAINTS, the fourth Book.  
NOW I come to the fourth and last part of the true good-fellowship, consisting betwixt the Head and members: And with his Son jesus Christ. This part of the true good-fellowship is not the least, although the last. For by fellowship with Christ, we have fellowship with the Saints, and without Christ jesus there is no fellowship for man with God. I will now forbear to speak of these three titles, his Son, jesus, Christ: It only sufficeth for the present to tell you that Christ is God's Son. 1. By Nature. According to his Divine nature he and he only is the Son of God, being begotten of the same substance of the Father by an everlasting generation, Math. 17. 5. 2. By Grace of personal union, the manhood of Christ being unseparably united to the person of the Son of God, Luke 1. 35. The Saints are Gods Sons by Adoption, Rom. 8. 17. Yea, all professors without practice are God's Sons, although by profession only, Gen. 6. 1. The creatures may be termed Gods Sons commonly. Saints are Gods Sons specially. But Christ is God's Son singularly.  

CHAP. I. The Saints have fellowship with Christ.  
Doct. 4 ALL true believers, Saints, or faithful Christians have society, fellowship or communion with jesus Christ the Son of God.  
[With his Son jesus Christ] joh. 15. 1, 2, 3, 4. I am the true vine, ye are the branches, 17. 23. 26. 21. I in them, etc. 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 fellows have fellowship with jesus Christ the Son of God.  
But all true believers, Saints, or faithful Christians are Christ his fellows (for Christ hath taken them into fellowship of himself, and his merits, Psal. 45. 7.) Therefore all true believers, Saints, etc. Have fellowship with jesus Christ the Son of God.  
That they are Christ his fellows, I prove thus.  
Those who are fellow-servants of the same Master, brethren of the same father; fellow-members of the same body, etc. are fellows.  
But all true believers, Saints, or faithful Christians are,  
1. Fellow-servants with Christ of the same Master, Phil. 2. 7.  
2. Fellow-brethrens of the same Father, Math. 12. 50. Heb. 2. 11.  
3. Fellow-members of the same body, Eph. 4. 13. 15. 16.  
4. Fellow-soldiers against Satan, 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 Kingdom, Rom. 8. 17.  
Fellows they are; not by nature, it is of grace: not by desert, it is of free gift or donation: not by excellency or equality, it is only by estimation.  
2. Those who are linked and conglutinated in the firmest connexion of the Matrimonial knot and conjugal yoke, have fellowship each with other.  
But Christ jesus and all true believers, Saints, or faithful Christians are linked and conglutinated in the firmest connexion of the Matrimonial knot, and conjugal yoke: therefore have fellowship each with other.  
The first Proposition is clear: I prove the second or minor thus.  
Those who are bride, and bridegroom; husband and wife, are linked and conglutinated in the firmest connexion of the Matrimonial knot, and Conjugal yoke.  
But Christ jesus is the Bridegroom or Husband; all true believers, Saints, etc. are the bride. Therefore Christ and Christians are linked and conglutinated, etc.  
That Christ is the Husband to true believers, I thus prove.  
He who doth woo, contract himself unto, consummate the match made with, and perform all duties of a husband to all true believers, Saints, or faithful Christians is their husband.  
But Christ jesus 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 himself unto the Church by a firm and free promise of marriage with his Church with the consent of his Father.  
3. He will consummate the marriage at the end of the world, Rev. 19 7.  
4. He promiseth all duties of a husband to all true believers; For instance.  
Husband's 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 own flesh, Eph. 5. 28. Christ jesus loved his Church with such entire and ardent love, that he gave himself for his Church. But because I will not stay upon conjugal duties; in brief I say; that no husband ever; nay if the excellency of all the most melting affectionateness, and other chief virtues could be drawn out of all mankind that have been, are, or shallbe, and infused into some Angelical body; yet could not this imagined excellent husband love with such a sincere, and perpetual love, cleave so closely and compactedly unto; give such honour, or due benevolence unto, consolate with such ravishing comforts, grant more willingly the honest and reasonable requests, govern, guide, and direct more prudently a wife lovely beyond imagination, as Christ jesus doth the Church, or true believers, Saints, or faithful Christians his Spouse.  
That all true believers are the Spouse of Christ is perspicuously transparent, Rev. 19 7, 8. 21. 9 22. 27. john 3. 29. And in this that they own the selfsame duties to Christ jesus which wives do owe to their husbands. sc. Subjection, reverence, obedience, etc.  
Therefore all true believers have fellowship with jesus Christ, etc.  
All those which are engrafted and inoculated into jesus Christ, have fellowship with jesus Christ the Son of God.  
But all true believers, Saints, or faithful Christians are engrafted or inoculated into jesus Christ. Therefore all true believers, etc. have fellowship with jesus Christ, the etc.  
The latter Proposition I prove out of joh. 15. 1, 2.  
1. There is a husbandman, who is the Father, justly called the husbandman: for,  
1. He hath a rightful interest unto, and an absolute Sovereign authority over his spiritual vine, vineyard, and branches; his is the right, not by Law, but by nature; not from any superior, but from himself, and he may do with it what he will.  
2. In regard of affection, the affection that he bears 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. join the elect taken out of the rotten stock 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 blindness by the word of Knowledge, error by the Word of Confutation, desperation, by the word of Consolation, etc. and he preserves, etc. and on the contrary he rejects the fruitless branches, that so they may whither, and be burned, john 15. 2. 4. 6.  
2. There is also a Vine, and there are branches abiding in that vine, john 15. 4. Christ is a vine giving life of grace to all his members, as a vine gives juice and life to all its branches; he ministereth to christian's the sap of his grace, and spirit, whereby they live, grow, and bring forth good works; even as a vine doth minister to the branches moisture, sap, and juice, whereby they live, flourish, and bear fruit. In this vine the root is Christ, his Godhead the stem, his Manhood, the s●ppe, his graces, the branches, true believers, and the grapes good works. 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 God's protection, whose preachers are its watchmen, their doctrines and exhortations as a winepress to wring out good duties as sweet juice; and whose grapes are good works as pleasant fruit. Nor where Christ is called a branch as he oftentimes is, jer. 33. 15. Zach. 3. 8. 6. 12. for when Christ is a branch, his Church is the vine, himself the Head or chief branch, his Saints inferior twigs, his grace's sap, blossom, bud, and grapes. When the Church is a vine, Christ wholly is the root, and stock; true believers the branches, whose obedience is the fruits, or pleasant grapes; which way soever they are engrafted into Christ. Therefore have fellowship with jesus Christ the Son 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 jesus Christ the Son of God; because they are stones of that building whereof he is the foundation.  
But all true believers are built together, or laid upon Christ jesus the foundation, etc. Ephes. 2. 20, 21, 22. 1. Pet. 2. 5. 6, 7. Therefore Christ jesus is:  
1. That stone in Daniel 2. 43. cut out of the mountains without hands; being not set up by man, but sent by God. 2. A stone of offence, 1. Pet. 2. 8. to unbelievers, and misbelievers, they perishing by refusing to be laid upon this stone. 3. A precious stone, 1. Pet. 2. 6. he being of exceeding great value, more worth than millions of worlds. 4. A living stone, 1. Pet. 2. 4. preserving the faithful in the life of grace to the life of glory. 5. A stone with seven eyes, Zach. 4. 10. in regard God's 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 laid, which is jesus Christ, Ephes. 2. 20. jesus Christ himself being the chief corner stone, 1. Pet. 2. 6.  
True it is, that the decree of God's 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 means to build men upon Christ the foundation. 3. Christian princes, and Magistrates are thus styled, 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 only Peter (those who make Peter the foundation whereon the Church is built. 1. Falsify the Text, which is, not Upon thee Peter, but Upon this Rock. 2. Deal reproachfully with Christ, lifting Peter into the room of his Master. 3. Injuriously with the Church, building it upon so weak a rock 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. He being the corner stone, or firm foundation whereon his Church is built. 2. He supporting, and bearing it Up, as a foundation, against the gates of hell, that they cannot prevail against it.  
As Christ is the foundation, so God's faithful Ministers are the builders, 1. Cor. 3. 10. laying the Elect upon Christ, as builders do one stone upon another, and all upon the foundation.  
And the Saints are the stones. 1. Called lively, 1. Pet. 2. 5. because they are quickened with the life of God by the doctrine of the gospel. 2. Stones made up into a spiritual house, Ephes. 2. 20, 21, 22. because they are founded on Christ the head stone. They are therefore called God's building, 1. Cor. 3. 9 their souls being as the walls, the Word of God the Mortar, cementing, and the hammer to fit, and fashion them for this building. Therefore all the Saints have near society with Christ jesus, being stones of the same building.  
All members of a body have fellowship with the head of that body, whereof they are members. All true believers, Saints, or faithful Christians are members of that body, whereof Christ jesus is the head; Therefore they have fellowship with him.  
The head is the seat of reason, memory, imagination, and senses; It gives life and motion to the members: From the head, the body by joints and bands hath nourishment ministered, is knit together, and increaseth, Col. 2. 19 Therefore head, and members have society one with another.  
All true believers are members, etc. Christ the head, etc. Ephes. 4. 12. edifying the body of Christ. 15. head even Christ, 5. 13. Christ is the head of the Church, 30. for we are members of his body, of his flesh, and of his bones, 1. 22. gave himself to be head over all things to the Church, ver. 23. which is his body.  
Therefore all true believers, Saints, or faithful Christians have fellowship with Christ jesus.  
All those sweet melodious resemblances 'twixt Christ and Christians recorded in sacred writ necessarily conclude that there is a society, betwixt Christ and true Christians; yea such, than which none more lovely, none more firm, none more inseparable; it being knit and tied with the strong, and lasting ligaments of all societies.  
1. Christ is the Shepherd, the Church is a Fold, and Christians are Sheep, john 10. 14, 15, 16.  
2. Christ is the Vine, the Church is the Vineyard, and Christians are Branches, john 15. 5.  
3. Christ is the Captain, the Church is the Field, and Christians are Soldiers, 2. Tim. 2. 3.  
4. Christ is the Physician, the Church is his Shop, and Christians are Patients, Luk. 5. 31, 32. Rev. 3.  
5. Christ is our elder Brother, the Church our Mother, and Christians are Brethren, Heb. 2. 11.  
6. Christ is a Hen, the Church a Nest, and Christians are Chickens, Matth. 23. 37.  
7. Christ is a Fisher, the Church is a Sea, and Christians are Fishes, Mar. 1. 17.  
8. Christ is a Feast maker, the Church a Banqueting house, Christians are Guests, Prov. 9 1. 2. Math. 22. 1.  
9 Christ is a Teacher, the Church a School, Christians are Scholars.  
10. Christ is a King, the Church is a Kingdom, Christians are Subjects.  
11. Christ is a Bridegroom, the Church is a Wedding house, Christians the Bride.  
12. Christ is the Foundation, the Church is the Building, and Christians are Stones.  
13. Christ is the Head, the Church is a Body, and Christians are Members.   

CHAP. II. Use 1. Reprehending those who harm the Saints.  
HOw dare you, O you sons of Belial, harm, or hurt, 
Use 1. Of Reprehension.  disgracefully deride, or persecute with hand, heart, or tongue these who have fellowship with Christ? Whose Word so potent, that by it he created the universal world: by it he cast out Devils; stilled the raging waves of the impetuous sea, healed incurable diseases, vanquished Satan, and consumeth Antichrist, 2 Thes. 2. 8. With Christ I say: of whom what shall I say? He being wonderful, Isa. 9 5. In his conception, in his birth, in his speech, in his miracles, in his life, in his sufferings, in his death, in his rising, and in his actions. He fed multitudes with little; he wrought strange miracles; he overcame death, Satan, and hell; he shall come to judge both quick, and dead: yea, he is a mighty God; and do you not dread to lad with taunting quips, villainous reproaches, all hellish language and usage, such who have fellowship with him? Yea such who are, 1. The redeemed of this Redeemer. 2. The holy ones of this Sanctifier. 3. The clients of this preserver. 4. The soldiers of this Captain. 5. The servants of this Lord. 6. The subjects of this King. 7. The brethren and sisters of this Brother. 8. The sheep of this Shepherd. 9 The Bride of this husband. 10. The members of this head?  
These are Christ his sheep for whom he laid down his life, john 10. 15.  
These are branches abiding in Christ, who shall have whatsoever they ask, john 15. 7.  
These are Christ's soldiers quenching the fiery darts of the Devil, Eph. 6. 16. And overcoming the world, 1 joh. 5. 5.  
These are Christ his patients which he heals with his own blood, 1 joh. 1. 7.  
These are Christ's subjects whom he rewards with kingdoms.  
These are Christ's beloved Spouse, which he loved so entirely, as to give himself for them, Eph. 5. 25. And do you not dread to offend them?  
These are they for whom Christ prayed so earnestly to his Father to keep them, to sanctify them, etc. And presume you to curse them?  
These are they for whose sake he took upon him the form of a servant, endured so much weariness, and labour, hunger, and thirst, buffet, and scourgeing, despiteful spittings, contumelious crowning with thorns judas his treachery, the soldiers barbarous inhumanity, the false witness bearing of the perjured accusers, the frequent soliciting accusations of the jews, the unjust condemnation of Pilate, the cruelty of his executioners, the cursed death of the Cross, the sweaty agony of Blood, the heavy Passion upon the Cross, the temptations of Satan, God's wrath, and the torments of hell: And will you wrong them? Them I say whom he hath bought at so dear a rate?  
These are Christ's Spouse, jewels, peculiar People, Kings, Priests, Prophets; and are they the offscouring of all things in your sight?  
Do you not tremble to wish evil unto, much more to speak evil of, most of all to wrong actually those who are the pasture sheep of such a Shepherd, branches of such a vine; soldiers of such a Captain; the wife of such a husband, and members of Christ his body?  
We who have fellowship with Christ jesus know that it is our portion to be hated of all men for Christ's sake: to be by words to fools, as was job, Chap. 30. 7. Songs to drunkards, as was David, Psal. 69. 12. To be falsely accused, railed upon: Christ our Head and Husband hath drunk deep of this Cup to us, and we are content to pledge him, we knowing this to be our lot, and for our profit: We being more bright by such your filing, more purified by such trying, more odoriferous by being pounded: we are the Lords vine, growing more fruitful by pruning, his palms flourishing most when under pressures: and his tillage whose hearts are more mollified, and softened, more apted for the seed of heavenly truth, and saving graces; made more fruitful, and less weedy by such your ploughing: We therefore with patience, contentment, and gladness suffer all your hellish indignities, even when you blow upon our backs, and make long furrows: our bettering by your scourge comes not from you, aiming at nothing less, being helpers forward of our afflictions when our Father was but a little displeased with us, Zach. 1. 15. But from our Father's love and bounty, making all things work together for our good, Rom. 8. 28. You shall therefore smart for grieving us; you being our Father's rods, shallbe plagued with indignation, after by you he hath corrected us. Witness the hardhearted Egyptians, Ahab, jezabel, the three Herod's, the first butchering the harmless Innocents', the second beheading john the Baptist, and the third Saint james. Witness cruel Nero, bloody Domitian, john de Roma, Minerius, stinking Gardener; witness the forty two children mocking the Prophet, Ishmael scoffing at Isaac, cursing Shimei, railing Rabshakeh, and others: And do you think to escape who harm and hurt with your utmost abilities these sheep which are of Christ's fold; such members who have Christ their head; yea, such who so many ways have such intimate and inseparable society with jesus Christ, that what is done to these, is done to him, Math. 25. 40. And he who persecuteth them, persecuteth him, Acts 9 4.   

CHAP. III. Use 2. Dissuading from hurting the Saints.  
PResume not O you sons of men to harm, or hurt those 
Use 〈◊〉 Of 〈◊〉.  who have fellowship with jesus Christ: Be it they are generally hated of all sorts and conditions: Be it that most men's mouths are open against them, loading them with all manner of reproachful nicknames: yet do not you therefore imagine that you are privileged to inveigh against them: But consider in cool blood advisedly,  
1. For what cause the world is so extraordinarily incensed against them; and you shall find it to be because they run not with the world to the same excess of riot, 1 Pet. 4. 4. Because their works are righteous, and worldlings wicked, 1 joh. 3. 12. Even as the ancient Paynims in Tertullians' time 
●onus vir Caius, Seius, sed ●al●● tantum quod christianus, Tertul. Apol. pag. 810.  could fault Caius Seius for nothing, save for being a Christian, which in their apprehensions was sufficient to make him an evil man: So the profane ones of the world think it as great a crime as may be to be a professor, to whom we may say (as Tertullian to the forenamed Heathens: With you it 
Apud vos quodv● C●ler●●us est pr●t●r Deum verum. Tertul. Apol. pag. 860.  is lawful to worship any God except the true God) with you it is lawful to be a swearer, liar, drunkard, any thing, except a sound and sincere professor.  
2. Who they be which bark so bitterly against Professors, Tertullian long since in his Apologetical Discourse 
Qui fort● verè de Christia●●rum sterilitate conqueri possunt, primi sunt le●o●●●, productores, aquariols, sic car●j, v●●●●rij, Magi, &c Tertul. Apol. pag. 885.  reasons thus. Who in very deed do complain of the unfruitfulness of Christians? The chief are Bawds, Merchants for whores, Wittols, privy Murderers, Poisoners Magicians, etc. Even so might I reason and say, who are they which are so enraged against the most upright-hearted Professors? The chief and principal are swinish Drunkards, cutthroat usurers, prodigious swearers, unclean whore-mongers, etc.  
3. Although I confess you may find some judasses and Demasses amongst the Saints, (and why not aswell as a Devil in Christ's selected Twelve, a sacrilegious couple, and an Apostatical worldling in the Apostles company?) Yet for the general I dare say of puritannical Christians (what Puritans I disclaim, what I apologise for, I have formerly showed in brief, such which will not be profane, such who are professing, and practising Protestants) as Tertullian of the Primitive (
* Quis illig Si●ari●●? quis manticularius? quis sacrilegus, aut corrupter, aut lavantium pr●do? quis ex illis Christia●● ascribitur? aut cum Christiani f●o titul●●ff●runtur, quis ex illis talis quales t●s n●ce●tes de vestris? 〈◊〉 carcer semper, de vestris semper metalla suspirant, de vestris ●esti● saginantur.— N●m● illic Christia●●, nisi planè tantum Christia●●, aut si & aliud, jam nec Christianus. Tertul. Apol. pag 886.  which of them is a privy murderer? Who is a cut▪ purse? Who is a sacrilegious person, or a depraver or a robber of washers? who of them is counted a Christian, or when Christians are brought forth with their own title, which of them is such as many guilty persons of yours? with which the prisons always wax hot, the mines do sigh with yours, with yours the beasts are fatted.— No Christian is there except for being a Christian, or if otherwise, than he is no Christian) which of them is a drunkard, swearer, liar? Which of them is a defrauder? Which of them is as many of yours? (O thou world) which yearly fill the prisons, make work for the hangman? Which of them live profanely and wickedly?  
4. How near and dear they are to Christ jesus. Such they are which are,  
1. Given by the Lord jehovah, to▪ his beloved Son Christ jesus, john 6. 37. As branches to be grafted into him; as Brides to be married to him; stones to be built upon him; as members to be nourished by him.  
2. For whom Christ jesus (Gal. 2. 20.) gave himself,— for me,— for us, Eph. 5. 2.  
3. To whom Christ is given, Isa. 9 6. Eph. 1. 22. Gave himself to the Church.  
4. Such who give themselves to Christ as living sacrifices, Rom. 12. 1. As sheep to be fed, scholars to be taught, subjects to be ruled.  
5. Such, whose union with Christ jesus is the nearest and surest in the world, Cantic. 2. 16. My beloved is mine, and I am his; nearer than the body and branches of a tree, members of a natural body, boards, or stones of the same building; then of man and wife; for they are but one flesh, whereas Christ and these are one flesh, Eph. 5. 30. And one spirit, 1 Cor. 6. 17.  
1. Then reason and conclude thus. 1. Are those who are the principal laborious instruments to irritate and incense tumultuous turbulent spirits to pursue with deadly hatred and all implacable, and impetuous despightfulnesse-sincere-hearted nathaniel's, informing them (although falsely) that such Scripture-men, Bible-bearers, Sermon▪ haunters, etc. are all notorious hypocrites, and vile dissemblers; and are all such which enragedly exclaim against the sincerest worshippers of God. 1. Either sottish ignorant lossels, speaking against those things which they know not, as currish dogs bark against the Moon, and at those they know not. 2. Or simple meaning men, misled by certain usual, yet untrue and Diabolical maxumes commonly applauded and credited, sc. no men are so bad as Professors; they are all of them naught. 3. Or else the rude rabble of prodigious swearers, brainsick drunkards, and such like deboist ruffians, and stigmatical varlets.  
2. Yea, doth this malignant or misled company pursue with all contumelious disgraceful reproaches and maledictions the unblameable carriages of good men, for no other cause, but because their works are righteous, and their own wicked; for piety and profession sake, because they will not swear and swagger, cog and cousin, quaff and carouse, drink and be damned with them.  
3. Yea, are those maligned people a company of men abhorring all manner of oaths, greater, and lesser? all lying, merry, officious, and pernicious, slanderous backbitings; profane jestings, quarrelous contentions, quaffing, carousing and drunken healthings, oppression, usury, and all unjust get, wanton ribaldry? etc. Insomuch that judges, and justicers, Gaoles, and jurers are not employed about the disordered carriages of these people. Do they labour diligently in their callings? Frequent Sermons? Sanctify Sabbaths? Relieve the distressed? Instruct their families? etc. All which are necessary and excellent duties, if performed after a right manner, and to right ends: which they do for any thing the world knows, God having reserved the act of reading men's thoughts unto himself.  
4. Yea, do many of the deboist Belials so approve of such people, that upon their beds of sickness, when they receive the sentence of death in themselves, they think themselves bettered by their company. They▪ wish and wish often that themselves had lived l●ke them, and bind themselves by protestations, and promises to walk in their steps, if the Lord will spare them but this time.  
5. Yea, are they so endeared to Christ jesus? that,  
1. He is theirs. 1. By an everlasting covenant, Ezek. 32. 40. 2. By a firm and inseparable contract, Hos. 2. 19 3. By vow. 4. By promise. 5. By oath, Eph. 16. 8. 6. By donation, given for them, and to them as a Head or Husband, Advocate, Peacemaker, Prince, Priest, and Prophet.  
2. They are his, 


1. Creatures, as he is their Creator.  
2. Redeemed, as he is their Redeemer.  
3. Holy ones, as he is their Sanctifier.  
4. Soldiers▪ as he is their Captain.  
5. Servants, as he is their Lord.  
6. Subjects, as he is their King.  
7. Sheep, as he is their Shepherd.  
8. Body, as he is their Head.  
9 Pupils, or clients, as he is their Preserver.  
10. Daughter, as he is their Father.  
11. Sister, as he is their Brother.  
12. Bride, as he is their Husband.     
3. That Christ receives of those that be his Saints, 1. their sins with the punishments, 2 Cor. 5. 21. 2. Their afflictions and miseries, suffering with them, Acts 9  
4. And they receive of Christ jesus, 1. Right of Adoption. 2. Right of justification, 1 Cor. 1. 30. Right of salvation, Col. ●. 12, 13. And the Lord to be their portion, Psal. 16. 5. 73. 26. Mr. Burton saith: He partakes of our flesh, 
Truth's triumph over Trent pag. 111.  we of his Spirit: He of our nature, we of his grace: He of our infirmities, we of his perfections: He of our poverty, we of his riches: He of our sins, we of his righteousness.  
5. Yea, are they joined, and compacted, not only to the visible Church by certain bands which are visible and dissoluble, as namely the profession of Christ, his Doctrine, Participation of the Sacraments, etc. But also compacted, and knit to the Lord jesus by other ●ies, and ligaments, which are internal, invisible, and dissoluble, to wit, the band of their eternal election in Christ, whereby God the Father adopteth them, and the band of the Spirit of Christ, and so of faith in him. And shall I upon the malicious instigation of, or to give contentment to such a viperine pestiferous company, deride, disgrace, or any manner of way molest for piety sake those which (although being men they have their frailties) live as holily as is possible for mortal men; they being also so near to the Lord jesus? I will not do it. Do I dread to soil, or demolish the glittering Palaces of Princes, and Peers? And shall I presume once to endeavour to ruinated or contaminate the Lords own Temple, founded and built upon Christ jesus? Am I afraid to harm, or hurt the sheep, servants, children, brethren, consorts, or members of mortal Princes, whose breath is in their nostrils, who must turn to dust, and come to judgement aswell as I? and shall I adventure to defame, and perplex the sheep, servants, children, brethren, spouse, and members of the Lord jesus? O you my feet, move not you the least motion against them: and you my hands, offer not the least injurious violence against them: and you my eyes, do not cast a malicious glance upon their prosperous estate, nor coy or contemptuous look upon their persons: and you mine ears, do not admit any false and forged calumniations against their spotless innocency: And thou my tongue, do not tongue-smite, and traduce their pious profession: and thou my head, do not invent entangling snares to inveigle their charitable and credulous simplicity: and thou my heart, do not thou hatch or harbour the least sinister conceit against their upright upright conversations. Be it they are black in regard of sufferings, and afflictions outwardly; in regard of their often frailties, and infirmities inwardly: yet are they amiable, and lovely in respect of their good order and government, practice of piety, and outward obedience to God's Laws outwardly; of Christ's righteousness and sanctification begun inwardly. Be it they are deformed in their own eyes, and the eyes of Atheists, Hypocrites, etc. Yet are they lovely in the eyes of the Bridegroom Christ, Cantic. 1. 7. And the Bridegroom's friends, Cantic. 5. 9 17. Be it they are not gracious with all, yet they are with some. Be it they are vile in the eyes of the wicked; yet they are not in the eyes of the good. Be it they are vile in the eyes of men, yet not in the eyes of God, for they have fellowship with his Son jesus Christ.   

CHAP. FOUR Use 3. Of Persuasion.  
BE persuaded, O you holy ones, to cleave more closely 
Use 3. Of Persuasion. Nemo proficient erubescit; h●bet & in Christo scientia aeta●es suas. Tertul. de pudicitia. pag. 745.  unto, and fasten yourselves more firmly in fellowship with Christ jesus: No man growing better is ashamed; even the knowledge of jesus Christ hath its growth and progress. And you, yea you, who as yet are barking black-mouthed Belials, barking like dogs against those you know not; accompanying one another inconsiderately in those clamours; yea all you of the fiercer and milder temper of ungodly ones, be you all entreated to agglutinate yourselves into this society with Christ jesus the Son of God. We who are washed, sanctified, and justified in the name of the Lord jesus, compassionate your wretched condition: once some of us were such as you now are: formerly we wrought the will of the wicked, and walked in the lusts of the flesh, as you now do. 
De v●stris fuimus, fiunt, non nascuntur Christiani. Tertul. Apol. pag. 844. Acts 2●. 29.  Yours we were: Christians are made, not borne: so saith Tertullian. We being converted, earnestly desire, wish, and pray for your conversion; which being true, will alter both the condition, and conversation of you: and we do hearty wish that all who know us were both almost and altogether such as we are, except our frailties and afflictions. We would meet you more than half way to join ourselves in intimate society with you, and give you the right hand of fellowship; could you be entreated to have no fellowship with the fruitless 
Eph. 5. 11.  works of darkness, and to have fellowship with God's Son jesus Christ. I therefore an Ambassador for Christ, as though 
2 Cor. 5. 20.  God did beseech you by me; I pray you in Christ's stead be reconciled to God, and be joined in fellowship with his Son jesus Christ.  
Me thinks if you are but pliant or flexible, I should allure 
Motives.  you to this unconceivable conjunction; I supposing your former thwart detractions, unjust depravations, and unadvised detestations of, and your not thirsting after, and endeavouring to associate yourselves to this m●st lovely society, to accrue from the misleading calumniations of malignant spirits, and your own ignorant unacquaintedness of the radiant resplendency, and refulgent royalty of this more than Angelical conjunction. That I may therefore induce and draw you to a love and liking of, inflame and set on fire your never satisfied appetites after this incomparable and ineffable incorporation. I will propose six following Propositions to your considerations.  
First, this fellowship with Christ jesus, or the union betwixt Christ and Christians is the sweetest, and most odoriferous, Cantic. ●. 16. My beloved is mine, and I am his: He sends among the Lilies. i. Christ jesus is among those persons and places where his graces grow, which graces make those in whom they dwell Lilly-like. 1. In regard of their dignity and excellency compared with unbelievers. 2. In regard of their spiritual beauty; Christ's purity, and Christians piety compared with carnal Hypocrites, Epicures, and Atheists. 3. In regard of their sweet savour or smell, compared with lewd livers. Christ jesus the Head of this Society, Cant. 2. 1. And all the body of this conjunction, 2. 2. are Lilly-like both in favour and smell; therefore most beautiful, lovely, and pleasant.  
Myrrh, Aloes, and Cassia are sweet incense and perfuming powders affording pleasurefull delectation; all the garments of all this good-fellowship smell of Myrrh, Aloes, and Cassia, Psal. 45. 8.  
1. Christ jesus the head of this society is a bunch, or bundle of myrrh, or pleasant nosegay, continually refreshing those which are joined to him with his delectable sweetness, Cantic. 1. 13. Yea, his excellent sweetness to every Christian soul is like Calamus and Camphire, which be sweet and delightful things, Cantic. 1. 14. 4. 1●. Yea, all things in him are rich, and shining, beautiful and precious; his hands being as rings of gold set with the Chrysolite, Cant. 5. 14. yea his words are sweet, and delectable, his lips being like lilies dropping down pure myrrh, 5. 13. And in regard of his spiritual fairness, comeliness, and beautiful sweetness, he is called the rose of Sharon, Cant. 2. 1.  
2. All this society is a garden enclosed, whose plants are an Orchard of Pomgranats: i e. the faithful members of Christ as plants bear all sweet delectable fruits, as Camphire, spikenard, and Saffron, etc. 4. 12, 13. Yea to whom the singing of birds is come: i. e. the time which followeth effectual vocation, when the sharp winter of an unregenerate estate being over, the soul is refreshed with most comfortable graces, Cant. 2. 12. yea so delightful, that Christ jesus saith of them, and to them, 7. 6. how fair and how pleasant art thou O love, for delights? And can there be a sweeter, or more lovely society than this?  
Secondly, this is the most honourable and glorious communion, that is,  
1. The builder of it is most glorious, for he is a King of glory, Psal. 24. 7. and Lord of glory, 1. Cor. 2. 8.  
2. The foundations of it as glorious as may be, Isa. 54. 11. Saphires, Rev. 21. 19 jasper, Saphir, Chalcedonye, Emerald, Sardonix, Sardius, Chrysolite, Beryl, Topaz, Chrysophrasus, jacinth, Amethyst. The decree of Election is one foundation, 2. Tim. 2. 10. The sum of Christian doctrine is another foundation, Heb. 6. 1. The doctrine of the Apostles, and Prophets, Ephes. 2. 20. Christ is the foundation of foundations, 1. Cor. 3. 11. of this society, glorious therefore are the foundations.  
3. The gates are glorious, Isa. 54. 12. Carbuncles, Rev 21. 22. twelve gates, twelve pearls: the Ministry of the Word, and faith make entrance for Christ to come into the hearts of the Elect, and for them to flock freely into the Lord's assembly.  
4. The walls are glorious, Isa. 26. 1. Salvation will God appoint for walls, 60. 8. call thy walls salvation, Zach. 2. 5. I (saith the Lord) will be a wall of fire round about, and will be the glory in the midst of her.  
5. The persons are all of them exceeding glorious, which will clearly appear, if we seriously consider and take notice:  
1. What glorious ornaments they are invested withal, sc. the many rich, and costly, sweet, and comfortable graces of Christ jesus called their garments, Psal. 45. 8. Because 1. the nakedness of their souls is hereby covered, 2. they are comforted, and kept warm, 3. defended from the fiery darts of sin and Satan: 4. decked, beautified, and adorned.  
2. What glorious names and titles they have. Not only is the Church of God nominated, the city of God, the mountain of God's holiness, Psal. 48. 1. the joy of the whole earth; the city of the great King, the city of the Lord of hosts; the city of our God, the perfection of beauty, Psal. 50. 2. and the holy mountain, Zach. 8. 3. But also all the persons of this society are Christ's brethren, sisters, and mothers, Marc. 2. 33. Kings, and Priests, Rev. 1. 6. a chosen generation, a royal priesthood, an holy nation, a peculiar people, 1. Pet. 2. 9 the daughter and queen of Christ, Psal. 45. 9, 10. Saints, jewels, the Dove, and Spouse of Christ.  
3. What glorious privileges they have, viz.  
1. They are guarded from the dominion of sin, Satan, death and damnation by the good spirit, grace, and mercy, power and presence, word, truth, promise, and providence of God, and by the power of his son's death.  
2. The Lord is a hearer of their prayers, Deut. 4. 8. which have free access into the Court of heaven.  
3. They are cleansed from their sins by the blood of Christ, 1. john 1. 7. he having washed them from their sins in his own blood, Rev. 1. 5.  
4. They have the saving knowledge of God, and his Son Christ jesus, 1. john 2. 20. which is life eternal, joh. 17. 3. and a true cause of glorifying.  
5. They have the holy Ghost given them, Rom. 5. 5. whereby they cry Abba father, Rom. 8. 15. which bears witness with their spirits, that they are the children of God, whereby they are ascertained, that God dwells in them, and they in him, 1. joh. 4. 13.  
6. They are in league, and amity with all the creatures, the numberless kinds whereof are all serviceable to, and ready pressed to profit, and protect them; from the most contemptible vermin to the glorious Angels, which glorious creatures encamp round about them, Psal. 34.  
7. They are invincible, being able to do all things through Christ which strengtheneth them, Philip. 4. 13. So that tribulation, distress, persecution, famine, nakedness, peril, sword, nor death, nor life, nor angels are able to separate them from the love of God in Christ our Lord, Rom. 8. for in all these they are more than conquerors through him that loved them: Yea by Christ jesus the world is crucified to them, and they unto the world, Gal. 6. 14. By their faith, and new birth they overcome the world, 1. john 5. 4. they mortify the flesh, with the affections, and lusts thereof; and valiantly resist the devil, and victoriously vanquish the furious assaults, and fiery darts of Satan.  
8. They are assured from the most true, and faithful word of the unchangeable JEHOVAH who cannot lie; that plenty and penury, solace, and sorrow, yea sins and sufferings, their own, and others, yea all things else work together for their good, they loving God, and being the called according to God's purpose, Rom. 8. 28.  
Thirdly, this is the nearest, and surest conjunction in the world; for the nearness you have heard how Christ is theirs, and they are his: for the inseparable firmness, we see our Saviour affirming that they cannot perish, and that no man can pluck them out of his hand, john. 10. 27. He dwells in them and they in him, so that the gates of hell cannot prevail against them, Mat. 16. 18. yea neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present nor things to come, nor height, nor depth, nor any other creature is able to separate them from the love of God which in Christ jesus, Rom. 8. 38. 39  
This is the richest company in the world: Many rich and wealthy companies there are in the world; The East-Indian trading through many, and long during hazards for costly spices; the West-Indian hazarding for gold and precious stones▪ some one way, some another: But all the factories in the world, if they were but one conjoined company, is not comparable for wealth and riches to this society; for whose sake Christ became poor to make them rich, 2. Cor. 8. 9 poor, not by violent robbery, or compulsive enforcement; not by profuse prodigality, or superfluous wasting; not by fraudulent guile, or crafty deceit; not by due desert; he was neither driven by force, nor drawn by due desert to make himself poor; but of his own accord, free favour, and good will he became poor. First, in respect of his outward estate, which was very poor; for his parentage was poor, Luke 2. 7. his education poor, Luke 2. 5. his maintenance poor, Luke 9▪ 58. and his attendance poor, Matth. 4. 18. Secondly, in respect of his estimation in the world amongst men, Mark. 6. 2. is not this the Carpenter the Son of Mary, etc. john 6. 42. is not this the Son of joseph, whose father and mother we know, john 7. 18. have any of the rulers or Pharisees believed on him? Thus he became poor, to make those who have fellowship with him rich. 1. Both in earthly things, for through Christ they have a religious right to worldly wealth, and substance, being owners, whereas others have only a civil; and 2. As also in heavenly things, by the same right and interest.  
Which heavenly spiritual riches consist:  
1. In the abundance of sound and saving knowledge, 1. Cor. 1. 5. being enriched in every thing by him in all utterance and in all knowledge.  
2. In the full assurance of God's favour, grace, and mercy, Col. 2. 2. their hearts— being knit together in love unto all riches of the full assurance of understanding, Ephes. 2. 4. 7.  
3. In the fruition of Christ his merits, and benefits, who of God is made to them wisdom, righteousness, sanctification, and redemption, 1. Cor. 1. 30.  
4. In the plentiful possession of saving graces, so that they are behind in no gift, 1. Cor. 1. 7. but abound in every thing, in faith, and utterance, and knowledge, 2. Pet. 1. 5. Adding to their faith, virtue, to virtue, knowledge, to knowledge, temperance, etc.  
1. These are rich in the fear of God; the fear of the Lord being their treasure, Isa. 33. 6. and this is treasure indeed; the true fear of God being a badge and character of a perfect and upright man, job 1. 8. having a protecting guard of glorious Angels, Psal. 34 7. and a large, and ample promise of the fruition of all good things, Psal. 34. 9, 10.  
2. These are rich in heavenly wisdom consisting in true godliness, and this is unparallelled wealth; length of days being in her right hand, and in her left hand riches and honour, Prov. 3. 6.  
3. These are rich in saving knowledge, they having an unction from the holy one and know all things, 1. joh. 2. 20. which knowledge is riches of such a nature, that it is the true cause of spiritual glorying, jer. 9 24. yea it is life eternal, joh. 17. 3. yea doubtless all things are to be counted but loss for the excellency of the knowledge of Christ. Phil. 3. 8.  
4. They are rich in faith, jam. 2. 5. rich in faith; than which what greater riches? bringing to God, Heb. 11. 6. begetting to God, john 1. 12. justifying, Rom. 5. 1. sanctifying, Acts 15. 9 overcoming the world, 1. joh. 5. 4. and the devil, 1. Pet. 5. 9 making prayer powerful, james 5. 17. and the enjoyer to continue in grace, 2. Cor. 1. 20.  
5. They are rich in hope, Rom. 15. 13. they abounding in hope through the power of the holy Ghost. Then which what better wealth? 1. It being an helmet of salvation, wherewith the vital parts of a christian soldier are protected from receiving any deadly wound in this their sharp warfare, Ephes. 6. 17. 2. This being an anchor of the soul, sure, and steadfast, Heb. 6. 19 wherewith the Saints sustain themselves in all the boisterous storms of this turbulent, and unquiet sea of misery. By this they rejoice, Rom. 5. 2. By this they are kept from apostasy, and many unkindly fears. By this they are purified, 1. john 3. 3. By this they have plenty of patience and consolation.  
6. They are rich in liberality, 2. Cor. 8. 2. the riches of their liberality, etc. i. e. good works, 1. Tim. 6 13. then which what wealth more advantageous? By this they laying up in store a good foundation, 1. Tim. 6. 17, 18. This being a principal preservative against the contagious Gangrene Covetousness, the root of all evil. This being a plentiful seed, which will procure a superabundant harvest, 2. Cor. 9 6. This having a gracious promise of a rich reward, Psal. 41. 1. And this being one of those good works which accompany these to receive their reward when all the world forsakes them, Rev. 14. 17.  
7. But what need more particular instances?  
1. Can any be more rich than they, which are rich to God? but so are these, Luk 12. 21.  
2. Is any more wealthy than such who partake of the unspeakable riches of Christ: whose reproach, and sufferings is greater riches than the treasure of Egypt, Heb. 11. 26. but so are these, Ephes. 3. 8.  
3. Who more abounding in substantial treasure, than those who lay up for themselves in heaven treasures, where neither moth, nor rust doth corrupt, and where thiefs do not break through nor steal, Matth. 6. 19, 20. But such are they, Heb. 10. 34. having in heaven a better and an enduring substance.  
4. Who may compare with those in wealth, and riches who have a kingdom where they shall receive, and enjoy a crown of righteousness, 2. Tim. 4. 8. a crown of life, jam. 1. 12. where they shall be heirs of promise, Heb. 6. 17. of an eternal inheritance, 9 15. of salvation, 1. 14. of God's Kingdom, jam. 2. 5. of the grace of life, 1. Pet. 3. 7. of blessing, 3. 9 yea of an inheritance which is incorruptible, undefiled, not fading away reserved in the heavens, 1. Pet. 1. 4. But such are these, Luk. 12. 32.  
5. This is the most joyful, and gladsome society that is; none but these have any true mirthful glee, or mirthful gladness. True it is, ambitious haman's rejoice in their honourable advancements; Covetous earthwormes in their plentiful increase; belly good Epicures in their dainty dishes, and excessive devouring gourmandising; sluggards in their sleep; loiterers in their idleness; spiteful persons in other men's miseries, etc. But these and such like rejoicings are either worldly, the increasing of corn, wine, and oil, Psal. 4. 7. Or wanton, Eccl. 11. 9 Rejoice O young man,— but know,— etc. Or most wicked, Isa. 22. 13. Behold joy and gladness. jer. 11. 15. When thou didst evil then thou rejoycedst. These joys are sensual, Amos 6. 4, 5, 6. Chanting to, etc. Drinking wine in bowls, etc. Not grieving for the afflictions of joseph. Or sinful, 1 Cor. 5. 6. Your glorying is not good. Or shameful, Rom. 1. 32. Having pleasure in those that do wickedly. These and such like are but evil joys, like a hurtful hook, covered over with a fair bait, or like a poisonous 
Mala gaudia mentis impia, sub dulci melle venena laten●.  herb, with a beautiful colour: Of such mirth spoke Solomon when he said, laughter is madness, Eccl. 2. 2. Of such our Saviour spoke when he said; Woe be to you that laugh now, for you shall mourn and weep, Luke 6. 25. And of such spoke S. Paul, saying, your rejoicing is not good. 2. In this society there is great joy, Luc. 2. 10. abounding, 2 Cor. 8. 2. exceeding, jam. 1. 2. unspeakable, 1 Pet. 1. full, joh. 6. 22. unconceivable, 1 Cor. 2. and everlasting, Isa. 60. 15. 9 1. This joy hath for its object and matter God's commandments, Psal. 112. 1. God's favour, Psal. 4. 7. The Lord, Phil. 4. 4. And the hope of the glory of God, Rom. 5. 2. etc. 2. This joy for the measure is greater than all worldling's joy; being like that at a conquest, and in harvest, Isa 9 3. Glorious and unspeakable, 1 Pet. 1. 8. Yea full, and perfect, 1 joh. 1. 4. First, in regard of its object, Father, Son, and Holy Ghost, etc. Secondly, In regard of worldling's joy, which is deceivable and momentany. 3. As also in regard of the use, it being an universal consolation against all fears, griefs, and miseries. 3. The concomitants of 
Rom. 14. 17. 2 Cor. 1. 12.  this joy are righteousness, peace, love, a good conscience, &c 4. And as it is hearty, cheerful, and unfeigned, like Maries, whose spirit rejoiced in God her Saviour, Luke 1. 47. So it is constant and continual, abiding in all conditions: so that afflictions for Christ's sake cannot take it away. Acts 5. 41. They rejoiced, being counted worthy to suffer for Christ: Nor tribulations, Rom. 5. 3. Rejoicing in tribulations: Nor the losing of goods, Heb. 10. 34. Taking joyfully the spoiling of their goods: Nor sufferings, 1 Pet. 4. 13. Rejoicing in Christ's sufferings: Nor temptations, jam. 1. 2. Count it all joy when ye fall into divers temptations.  
This is the most peaceful society: As for the wicked, they have no peace, saith my God, Isa. 48. 22. 57 21. 1. No peace? Not amongst themselves: Great is their unity, although it be in villainy; with unanimous consent they once cried out against our Saviour, Crucify him, etc. Against Saint Paul, Away with such a fellow, Acts 21. The Tabernacle of Edom, Ishmael, etc. once consulted with one consent to root out the name of Israel, Psal. 83. 4, 5, 6. And yet no peace? True it is, they have one common cause, and quarrel; and therefore they conjoin their forces together against God's peculiar ones, being all soldiers under Satan, and dogs of his kennel; even as dogs of different colours, disagreeing bigness; dissenting kinds, and voice run with united forces, full cry, and open mouth concordantly after the poor hare; and yet at other times for bones, and scraps, yea out of their froward disposition, no occasion being offered, mangle, and rend each other with dogged spightfulness: Even so, although the sons of Belial, yea all the kennel and rabblement of Satan's hellhounds pursue with bitter barkings, and enraged fury jointly the harmless innocency of God's people; yet are they differenced amongst themselves by dissonant disagreements, sometimes for trashie trifles, sometimes, no occasion being given, out of their doggish frowardness. So that they have no true peace amongst themselves, but acontinued desire to devour each other.  
2. No peace? Not with Satan, whose they are, and whom they serve? No, not with Satan: for although he makes many golden, and glittering promises; yet he doth but gull them, requiting all, yea his best, and most dutiful observants with eternal death.  
3. No peace? What, not with themselves? No, not with themselves; They may have a quiet conscience for a time, whereby they go on in sin, neither regarding the blessings nor the curses of the Law, Deut. 29. 19 Whereby they multiply sin without sense, Eph. 4. 18. 19 Whereby they resolve to go on in their wicked courses. This the Apostle calleth a seared conscience, 1 Tim. 4. 2. And a conscience, past feeling. But they are fare from peace of conscience; for when the Lord awakeneth these frozen, secure, and sleeping consciences, so that these enraged gnawing worms begin to bite, yea so much that no wisdom can counsel them, no eloquence can persuade them, no power can overcome them, nor sceptre affray them, when no physic can cure, surgery salve, riches ransom, countenance bear out, or time wear away, or receive a new and fresh commission from the unchangeable jehovah, to be eternal and unrecoverable executioners of Divine justice. viz. Never dying, and ever tormenting worms, Isa. 66. last. Then we, and all they shall see they were but in a fool's paradise, and a deluding dream.  
4. No peace? No, not with God's creatures, base or glorious; these being ready pressed to harm and hurt them, if the Lord command, or permit; God being against them, who can have peace with them, Rom. 8. 31.  
5. No peace? Much less with the Lord: For as Ieh● could have no peace with joram so long as the whoredoms, etc. 2 Reg. 9 22. What peace can they have with God so long as their impieties are so many?  
As out of this society there is no peace, so in this there is perfect peace, Isa. 26. 3. Peace they have with Father, Son, and Holy Ghost, Rom. 5. 1. With glorious Angels, these being their guard; with good men, Marc. 9 50. Yea, oft with enemies, Prov. 16. 7. With heaven, earth, creatures, crosses, and their own consciences. What though they have afflictions in the world, yet have they peace in Christ, joh. 16. 33. And be it they not only have trouble without, but temptations within; yet are they free from the force, power, and poison of them; which works damnation in the wicked.  
These things being so, me thinks all of you should use your best and utmost endeavours to have part and interest in this good-fellowship, it being of all societies the sweetest, surest, most glorious, most rich, most joyful and peaceful; so that we may say of this as the Psalmist doth of the City of God, Psal. 8●. 3. Glorious things are spoken of thee, O blessed society. Yea, such glorious wealth, beauty, victories, prophecies, presence, promises, and performances, that (being advisedly apprehended) are of force to instigate and induce each soul enlivened by the Spirit of Grace to applaud with an holy admiration 
Psal 84. 1.  this blissful association, and say; How amiable are thy Tabernacles, O Lord Christ jesus. To desire with earnest ardency, wish for with unsatiable long, and say, Psal. 84. 2. My soul longeth, yea even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God; and with the same sweet singing Psalmist magnify the sumptuous magnificence of this assembly, saying, Blessed are they that dwell in this house, Verse 4. One day in these courts is better than a thousand. I had rather be a doorekeeper in this society, then to dwell in the tents of wickedness, Ver. 10.   

CHAP. V Use 4. Of Consolation to such who have fellowship with Christ.  
ALL you who are stubborn, refractory, and inexorable bedlam Belials; who will not have this man reign 
Use 4. Consolation.  over you; who will not be inoculated and inserted into this society of such ineffable glory, unspeakable beauty, and other inestimable transcendent excellencies: stand by, behold, and view with admiration the glory, and magnificence of this society; and as Titus when he had seen the remainder of the Sanctum Sanctorum, said, Now I well perceive that this is none other than the house of God, and the dwelling of the God of heaven; Neither was it for nought that the jews stood so earnestly in the defence thereof:— For great is the glory of this Temple. So when you have seen the splendent glory, and transcendent beatitudes of this unparalleled society, do you speak out, and say, we well perceive that this connexion is no other than the communion with God, the dwelling of the God of heaven; neither is it for nought that such precise practising Protestant's stand so earnestly in defence of it; for great is the glory of this conjunction. But do not presume to meddle with, or lay hold upon it, so as to apply it to yourselves so long as you proceed in your exorbitant disorders. This holy thing is not to be given to dogs; these pearls are not to be cast before swine; neither must any Cananite enter into this fellowship with the Lord jesus. But all you who already are annexed to, and you who desire with unchangeable long, and laborious endeavours to conglutinate yourselves to the Lord jesus, draw near with attentive harkening. That I may edge and keen your obtuse and blunt endeavours to cleave more closely to, and pursue more eagerly this  society: that I may hearten and encourage you against the many oppositions you are to encounter with in this your warring pilgrimage: that I may make gladsome your souls and spirits, I have words of comfort and consolation to speak unto you. We have fellowship with God's Son jesus Christ, and he is Wonderful to save us, Counsellor to advise us, Mighty God to deliver us, Everlasting Father to care and provide for us, A Prince of peace to quiet our consciences, and Governor for our defence, Isa. 9 6.  
1. Be it you are infirm and weak; yet have you fellowship with jesus Christ, such a Child, which will make you strong.  
2. Be it you are servants; yet have you fellowship with jesus Christ, a Son to make and keep you free.  
1. Are you confounded in conscience, beholding the grim and ghastly looks of your many bloody and crimson sins formerly acted or intended? Consolate yourselves with this, you have fellowship with him who is wonderful to quiet all.  
2. Are you at your wit's end, being void of counsel? Behold how you have fellowship with Christ jesus, a present Counsellor to advise and direct you.  
3. Are you feeble, yea ready to despair in regard of your inability and lack of strength to withstand the fiery darts, and fierce assaults of Satan, that author of evil; to undergo the many great and grievous pressures of disgraceful ignominious reproaches, slanderous calumniations, and other malicious usages you meet with in this world; animate your drooping and dismayed spirits with this; you have fellowship with Christ a Mighty God, so that you shallbe able to do all things through Christ which strengtheneth you.  
4. Are you fearful of death, that dismal parter of souls and bodies? Comfort yourselves with this; you have fellowship with Christ, an everlasting Father, who hath provided so graciously for you, that your death is not a perishing, but a parting for a time; yea such, that although there be a painful parting between your souls and bodies; yet there shallbe a most gladsome and joyful meeting.  
5. Are you afraid of God's judgements? Behold your fellowship with God's Son the Prince of peace.  
6. Are you dismayed with any evil? Consider how you have fellowship with him, who is Governor of all for your defence. Fear not therefore. What? Not God, not his judgements, not man, not sin? I say not so.  
1. God's judgements and threatenings are to be feared, 2 Cor. 5. 11. Knowing therefore the terror of the Lord; such who feared God's judgements were comforted, Isa. 66. 5. Yea the very Egyptians who feared the threats escaped them, Exod. 9 20. They are to be feared therefore, although not so as to think to be overwhelmed by them; or that God doth not love us.  
2. Man is to be feared; although not simply for himself, yet respectively and for conscience sake towards God, as Magistrates, Parents, husbands, etc.  
3. The Lord himself is to be feared; yea this is such a grace, that it characters out a righteous man, Acts 10. 2. Who shuns evil, and doth good, job 1. 8. Who delighteth in God's Commandments, Psal. 112. 1. Who succours the persecuted Saints, 1 Reg. 18. 3, 4. Who honoureth God, Mal. 3. 16. Is obedient to the Lord, Gen. 22. 12. And hath true faith, Heb. 11. 7.  
1. Fear God's judgements, so as to avoid them.  
2. Fear we sin, so as to flee from it.  
3. Fear man for the Lords sake, so that we may be careful to obey him, loath to offend him, Rom. 13. 7.  
4. Fear we the Lord, so as to be loath to displease him by sin, in respect of his great goodness and mercies, and for love we bear to righteousness, Psal. 130. 4.  
But fear not the wickeds fear, Isa. 8. 12, 13. sc. their Idols and Devils with a distrustful fear, withdrawing the heart from God, and his promises.  
Fear not dangers, death, creatures, tyrants, want, etc.  
Math. 10. 26. 28. 31. viz. Immoderately, faithlesly.  
Fear not such a fear which troubleth the conscience, so as to hinder the operation of salvation, and work of the Holy Ghost.  
Fear not touching the pardon of your sins, for Christ hath satisfied for them.  
Fear not death; for Christ hath plucked out its sting.  
Fear not Satan; for Christ hath vanquished him.  
Fear not condemnation; for there is none to them which are in Christ.  
Fear not you little flock, you having fellowship with jesus Christ, the Son of God: but be you comforted, and encouraged, you having interest in that society which affords such plenty of consolations, and comfortable blessings that I need not say, behold I have showed you by clear demonstrations, and infallible proofs that this is the most beautiful, most honourable, most sure, most rich, most joyful, and the most peaceful society that is; what can I therefore say more for thee, O sweet communion? as Isaac said to Esau of jacob, Behold I have given to him for servants all his brethren, with corn and wine have I sustained him; and what shall I now do to thee my son, Gen. 27. 37. Neither shall you need to question (like Esau; Hast thou but one blessing O my Father? Ver. 38.) and say, hast thou but six blessings O lovely society? there belonging to it such plenty of consolations, that could I live the age of Methuselah, had I a heart and head furnished with the wisdom and ingeny of all learned men; should I spend all that time, and those only supposed endowments in finding out; and had I the tongue of men and Angels to express the numberless transcendent excellencies of this communion; yet could I not be able to delineate the incomparable and blissful felicities thereof. Howbeit, give me leave to cheer and refresh your souls with some few of the many millions of gladsome rays, which stream and flow from this Sun of righteousness.  
Are we in league and communion with Christ jesus? Then he loves us with all those loves which are most ardent, and excelling; 
Consol. 1.  he loves us with the love, 1. Of a Master, for we are servants. 2. The love of a King, for we are his subjects. 3. The love of a brother: for we are his brethren, Heb. 2. 11. and sisters, sc. By profession, and affection, Math. 12. 50. 4. The love of a friend; for we are his friends, Luke 12. 4. john 3. 29. 15. 15. 5. The love of a child, for we are his mother, Mark 3. 75. Being near and dear to him as mothers are to their children: bearing and conceiving Christ in our hearts as mothers do children in their wombs, Gal. 4. 19 6. The love of a father, for we are his children. 7. The love of a husband, for we are his spouse. 8. The love of himself; for we are his members. Then which what love more free, more tender, so great and during? Then which what better honour? What greater happiness then to have such love of such a Saviour? Who loving us so entirely, will surely pardon our many sins. 2. Pass by our frailties and infirmities. 3. Shelter us against the wrath of God. 4. Defend us safe against the malicious attempts of Satan. 5. Provide all necessary good things. 6. And hereafter crown us with immortal and unspeakable glory.  
Have we fellowship with Christ jesus? Then we are surely 
Consol. 2.  justified. justification being an action of the Father absolving a believing sinner from his sins, and from the whole curse due to his sins, and accounting him just in his sight, and accepting him to life everlasting, freely of his own mercy through the perfect obedience and sufferings of Christ imputed to his faith; unto the everlasting praise and glory of the mercy, justice, and truth of God, Rom. 3. 24, 25. Being justified freely of his grace, etc. justification is the office of 
Homil. of shall. D. 3.  God onel● and is not a thing which we render to him; but which we receive of him: not which we give to him, but which we take of him. This is a benefit of benefits, whereupon our salvation doth depend: for whosoever shallbe saved must be justified. All graces are present in him that is justified, yet they 
Hom. shall. D. 1.  justify not altogether. Now as the final cause of justification is God's glory and our own salvation: 2. The instrumental is faith within, and the Gospel without. 3. The efficient is God's free grace. 4. So the matter is Christ our Redeemer. 5. And the form is, the imputation of our sins to him, and his justice to us. As our sin being imputed to Christ made 
M Burton, pag. 66.  him become sin for us: even so are we made the righteousness of God in him: that is by imputation of his righteousness: which righteousness of Christ imputed to us, is no more inhaerent in us to our justification, thou our sin imputed to Christ was inhaerent in him to his condemnation. Therefore all Gods Elect being joined to Christ, and having an heavenly communion with him, being in themselves rebellious sinners, Gods enemies, and firebrands of hell, by means of Christ jesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him, being justified by faith in him, Rom. 3. 28. Not that faith doth justify in regard of itself, either because it is a grace; for although it is an excellent virtue, yet it is imperfect, and mixed with unbel●efe. 2. Nor in regard it is the work of God in us, for then all graces might be means of justification as well as it. 3. Nor as it contains other graces in it, for than it should be the principal part of our justice: But in respect of the object thereof Christ jesus, whom faith apprehends as he is set forth in the Word and Sacraments. We are justified by the act of 
M. Burton, Truth's triumph etc. 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 heal 
Ibid. pag. 80.  only by applying the medicine; or to enrich by receiving a treasure; or to feed by putting meat into the mouth; as we say a child, etc. It is Christ that is the Author and matter of our justification; it is Christ who applieth the same unto us; as for faith, it is but an instrument to apprehend, and a hand to receive Christ's benefits for ours: Or as Paraeus briefly saith, Faith justifieth instrumentally, the blood of Christ meritoriously. 
Fe●es iustificat org●●cè. sangu●● Christi meritoriè. Pataus in Rom 3.  faith doth not apprehend these by power from itself; but by virtue 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 righteousness of his Son to us for our righteousness if we believe. This faith lays hold upon Christ's painful sufferings sufficient for all the sins of all men, and so freeth the believing sinner from the guilt, and punishment of sin, and from eternal damnation. It lays hold upon the perfect obedience of Christ in fulfilling the Law, hereby curing his own actual disobedience of the Law; and applieth the perfect holiness of the humane nature of Christ, whereby he is accepted as perfectly righteous of God, and by this his original corruption is healed.  
1. Are they happy whose sins are pardoned? as indeed they are; for when sin 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 job 14. 4. Ne homo nec Angelus. Aug. Agricola non vitis efficlum: Ad solam Trivitatem pertinet, Idem Tom. 9 in joan. 15. pag. 444.  save the omnipotent jehovah, Isa. 43. 25. Nor any make satisfaction for and purge out, except the Lord jesus, and that with his own blood, 1 joh. 1. 7. When sin is pardoned; such spots, and blemishes are forgiven which made us, and our best actions loathe some unto God, Isa. 1. 14. 15. And guilty of eternal damnation, Rom. 6. 23. Is remission of sins such a favour, that it hath for its efficient cause, God only, and his beloved Son Christ jesus, Isa. 43. 25. Rom. 6. 25. Its moving cause, the mere mercy, truth, and promise of God, Eph. 1. 7. It's meritorious cause, the death of Christ, 1 Pet. 1. 18, 19 And its final, God's glory, jer. 33. 8, 9 And the sinner's salvation: then they must needs be happy whose sins are forgiven, Psal. 32. 1, 2. Rom. 4. 7, 8.  
2. Are they happy who being sinners, are notwithstanding accounted righteous by the righteousness of Christ imputed? as they must needs be; for by this righteousness of Christ we are made the righteousness of God, 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternal 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 poor, Christ is our riches; we are naked; Christ is our garments; we are blind, Christ is our eyesalve, 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 sin, are made friends to the Lord, they being reconciled to God by Christ, having their sins done away, and themselves arrayed with the perfect righteousness 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 blood of Christ to make it, Col. 1. 20. It passing all understanding, Phil. 4. 7. And being a forerunner of that perfect rest and joy the Elect have in heaven, 2 Pet. 3. 14.  
5. Is it a great favour to be God's adopted children? as it is intruth; the Lord hereby taking us into his own family, and accepting us as his own children; not because he wanted an heir, he living and reigning for ever; not for want of children, for he had a natural Son; not because this Son was unfit to inherit, he being as fit as his Father: But of his mere grace and bounty, we being by nature children of wrath, disobedience, and the Devil. This being such a blessing, that by virtue of this we are made Christ's brethren, heirs, Gal. 3. 18. Heirs of God, joynt-heires with Christ, Rom. 8. 17. Of God's kingdom, jam. 2. 5. By virtue 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, than which God could not have bestowed upon us a greater. 
* Plu● est cum Paulus ait heredes nos esse, & coheredes Christ's; quam si mille mundos, nedum coelum, & terram cum omnibi● bonu no● reipsa ●● at●r●um 〈…〉 si● os●sse. 〈◊〉 in Rom. 8. 17.  It is more when Paul saith, we are heirs and coheirs with Christ, then if he had affirmed that we should indeed enjoy for ever a thousand worlds, not only heaven and earth, with all good things therein. If it was no small preferment for David to be son 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 Majesta● est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra? Ho● beneficio nihil 〈◊〉 est, vel excellentius. ●rentius in Isa. 38  What may be compared to such dignity? Is it not a more excellent prerogative to be the Son of the God of heaven, than son 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, Aphorisms.  As fare as the spirit is above the flesh; God above men; heaven above earth: eternity above time: so fare is the new creation above the old. This is such a blessing, that Saint john calls all to admire what manner of love the Father hath bestowed upon us, that we should be called the sons of God, 1 joh. 3. 1.  
6. Is hope of the glory of God an extraordinary benefit? as it is; for by this with patience we look for the accomplishment of all good things. By this we undergo afflictions with a contented mind. By this we being inwardly cheered and caused outwardly to confess the same to the glory of God, encouragement of the Saints, amazement of wicked ones, and strengthening of ourselves to continue against all discouragements; and by this we are saved, Romans 8. 24.  
Then how unspeakably blessed are those, who have union with Christ jesus: for by means of this conjunction they are justified, Isa. 53. 11. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities. 2 Cor. 5. 21. And by virtue of this justification they enjoy all those ample privileges, and excelling prerogatives.  
1. The justified man hath remission of sins, Rom. 4. 25. Who was delivered for our offences, and was raised for our justification, 1 joh. 2. 1, 2. Rev. 1. 5.  
2. The justified man hath Christ's righteousness imputed to him: so that the Lord doth freely account the righteousness of Christ to be his righteousness, It was imputed to him 
Rom. 4. 3, 4.  for righteousness, Ver. 5. His faith is counted for righteousness, Verse 6. Unto whom God imputeth righteousness, Rom. 5. 18. By the righteousness of one the free gift came upon all.  
3. The justified person is reconciled to God by the death of his Son, Rom. 5. 10. God was in Christ reconciling the world, 2 Cor. 5. 19  
4. The justified person hath peace with God, Rom. 5. 1. Being justified by saith we have peace with God, Ephes. 2. 17, 18.  
5, The justified man hath the favour to be God's adopted Son, Galat. ●. 26. Ye are all the children of God by faith in jesus Christ, Gal. 4. 4, 5, 6.  
6. The justified man hath also hope of the glory of God, Rom. 5. 1, 2. justified,— hope of the glory.  
Have we fellowship with Christ jesus: then we are and 
Consol. 3.  shallbe more sanctified, and that,  
1. Inwardly, in having our minds, wills, and affections freed from the bondage of sin, and Satan; and enabled by little and little through the Spirit of Christ to desire, and approve that which is good, and walk in it.  
2. Outwardly, in having the members of the body preserved from being means to execute sin, and made the instruments of holiness, Rom. 6. 19 This twofold sanctification is begun here, perfected hereafter in heaven.  
1. It is in nature after justification, but not in order and time.  
2. It is not perfect in this life, as justification is.  
3. It is the renovation of nature, whereas justification consists in 


1. Remission of sins.  
2. Imputation of Christ's righteousness.     
4. It is an alteration of qualities from bad to good, whereas justification is an absolution of a sinner from the guilt of sin and death.  
justification and sanctification differ no more but as the root 
M. Burton. Truth's triumph etc. cap. 3. pag 16.  and the branch, the tree and the fruit.  
This sanctification is by means of union with Christ; for he having taken our nature, and sanctified it by his Spirit, and we being made one with him do receive the selfsame Spirit to sanctify us, or make us holy; we being in Christ he is made to us wisdom, righteousness, sanctification and redemption, 1 Cor. 1. 30.  
1. By virtue of this union with Christ jesus, his death works in us (joined to him) the death of all sin, and power to destroy all sin, or the lusts of the old man, until they be wholly taken away by death. Rom. 6. 6, 7. Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, etc. Thus cleansing our members, as from the guilt of sin, that it shall not be imputed to us; so from the filthiness of sin, that it shall not prevail against us, Ezek. 36. 25.  
2. His resurrection sends a quickening power into these our members, making them rise from sin to work righteousness, and to live in holiness of life, making them active to do the will of God in the works of Christianity, and of our particular callings: so that now those who have union with Christ have a new heart, sc. in qualities, being framed anew after God in true holiness, Ezek. 11. 19 They are a new lump, i Renewed from the leaven of sin, and corruption, 1 Cor. 5. 7. And they are new creatures. i. Endued with new qualities of righteousness and holiness, 2 Cor. 5. 17. He that is in Christ is a new creature, they having.  
1. Their minds sanctified or enlightened with spiritual wisdom and understanding, Col. 1. 8.  
2. Their memories sanctified to keep and remember that which is good, and agreeable to God's will, Psal. 119. 11.  
3. Their wills so sanctified, that being by nature unable to will any good thing pleasing God, they are changed by grace, and freed in part from the bondage of sin, so that they will, and choose that which pleaseth God, and refuse evil, Rom. 7. 18, 19  
4. Their affections are sanctified, so that they,  
1. Love God, 1 joh. 4. 19 His children, 3. 14. The place where his honour dwelleth, Psal. 86. 8. His commandments, Psal. 119. 127. And the appearing of Christ, 2 Tim. 4. 8.  
2. Hate sin because it is a breach of God's Law, or because it is sin; especially their own corruptions, Rom. 7. 15. 24.  
3. Sorrow and grieve for offending such a merciful Father by their sins, Psal. 38. 18. 2 Cor. 7. 10. 11. For the miseries of the Church, Rom. 12. 15. Lam. 3. 20. For the abounding of sin in others, Ezek. 9 1. Psal. 119. 136.  
4. Rejoice because their names are written in heaven, Luc. 10. 20. Rom. 5. 2. In being partakers of Christ's sufferings, Acts 5. 41. In temptations, jam. 1. 2. And in the loss of all things for Christ, Heb. 10. 34.  
5. Their members of their bodies sanctified, being made instruments of holiness; they formerly being means to execute sin. e. g.  
1. Their eyes, which formerly like the eyes of fools were in the corners of the world, Prov. 17. 24. Gazing after unprofitable things, are now the eyes of wise men in their heads, Eccl. 2. 14. To espy that which is good to follow it, and that which is bad to eschew it; turned from beholding vanity, job 31. 1. Opened to behold the wondrous things out of God's Law, Psal. 119. 18.  
2. Their ears, which formerly were given to hear delightfully lascivious songs, idle tales, and worldly discourses, hearing God's Word so as not to know and understand it, jer. 5. 21. Math. 13. 19 Are now become open, and hearing ears, so hearing, that they willingly assent in mind to the word of God, and good counsel, with a firm purpose to obey it, joh. 8. 47.  
3. Their tongues, which formerly were exercised in ribaldry, lying, slandering, swearing, and dishonouring the Lord many ways, are now exercised in Psalms, Hymns, and Spiritual Songs, in giving Christian counsel, in showing forth the praises of the Lord, etc.  
Thus all those who have fellowship with Christ by virtue of this union are sanctified. 1. Being freed from the tyranny of sin into the liberty of holiness, begun here, and daily to be increased. 2. Having a new quality of holiness created in their souls, whereby they can in some measure truly hate their own sins with firm purpose to leave them, and love God's Law with resolution to do it in some measure. And this is matter of comfort and encouragement to all engrafted members into Christ jesus, considering that they are sanctified; and therefore,  
1. Clean in Christ, although not in themselves.  
2. Clean by imputation, although not by action.  
3. Clean by way of comparison, although not simply.  
4. Clean by proportion, although not by perfection.  
5. Clean in part, although not wholly, and altogether.  
Whensoever in these books I have made mention of the Church 
Vtc unque in his libris commemora ut Ecclesiam non habentem maculam aut rugam, non sic a cipiendum est quas● jam s●t, sed quae praeparatur tit sit, quando apparebit etiam gloriosit. Nunc enim propter qu●sdam ignorantiat & infirmitates membrorum suorum, habet undè quoti●●e toti dicat, 〈◊〉 nobs debi●● nostra. Aug. cap. 18. de Baptismo Tom. 1. pag, 46.  not having spot or wrinkle; it is not so to be taken as if she were so now, but that she is prepared to be so when she shall appear glorious: for now by reason of certain ignorances and infirmities of her members, the whole Church hath cause to say every day forgive us our trespasses. August. Retract. Lib. 2. Cap. 18.  
What comfort is it to consider that they are justified, and so are pardoned; sanctified, and so are purged▪ (although there can be no pardoning where there is no purging, yet that sin may be fully pardoned, which is not wholly purged, 1 joh. 1. 9) viz. 1. In time, although at once they cannot. 2. In part, although wholly they cannot. 3. By degrees, although altogether they cannot. 4. In death, although in life they cannot. 5. In, and by Christ, although in, and by themselves they cannot.  
What consolation is it to such, when considering that although being once justified, they are not always and altogether justified: viz. 1. In their own apprehension, yet they are in God's estimation, and by imputation. 2. In their own sight, yet they are in Gods. 3. In regard of their own assurance, yet they are in regard of God's acceptance. 4. In regard of the instrumental, and adjuvant causes. i. Faith, repentance, prayer; nor yet of the outward means, Word, and Sacraments, etc. Yet they are in regard of the moving cause, God's grace; material, Christ's merits; efficient, God himself; and final, God's glory, and their own salvation. 5. In regard of new sins, requiring new pardon, and new repentance, and prayer; whereof they cannot possibly be altogether wanting; yet they are in regard of old sins already past, and repent for.  
What encouragement is it to such, considering that by means of this union with Christ jesus they have the Spirit of sanctification, whereby they are reform and sanctified, although not all at once (for as seed cast into the ground doth root, sprout, grow, increase, and bring forth fruit in time, and by degrees; and as a tree is not at full growth the same day it is planted; and as the issue in the womb is first conceived, than it feeleth, afterwards it hath the power of reason, though not the use; and at length is borne and brought up; and as we likewise are not learned at once, but first we conceive small matters, and then proceed to profounder: Even so our regeneration and sanctification is now begun; but must still grow in grace, go on from grace to grace, from virtue to virtue; until we be grown to a perfect man in Christ, and that is hereafter in heaven:) yet by degrees; and although but begun here, yet perfectly in the life to come. Holy men affirm that those who are clean, are to be cleansed. 
* Tom. 9 pag. 444. Mundi mundandi. Aug. in joan. 15. Quis in hâc vit● sic mundus, ut non sit magis maguque mundandus? Motus immundi reprimi possunt per gratiam, ejici non possunt nisi in morte. Bernardus Serm. 58 pag. 165. Vitia in nobis non mortua, sed compressa. Idem. SubJugari possunt, non exterminari Iebus●i. Idem. In munditiâ non potest esse 〈◊〉.  Who in this life is so pure that he needs not to be more and more pure? Impure motions may be repressed by grace, but they cannot be cast out but in death. Vices are not dead, but suppressed in us. These jebusites may be brought under, but not rooted out. There can be no end in purity.   

CHAP. VI Consolation 4. Saints have Christian liberty.  
HAve we fellowship with Christ jesus? Then we are a people 
Consol. 4.  set at liberty; or such a company, who through grace are made partakers of Christian liberty. 1 Pet. 2. 16. As free,— using your liberty. Gal. 5. ●. Stand fast in the liberty wherein Christ hath made us free. Ver. 13. Ye have been called unto liberty. 2 Cor. 3. 17. Where the Spirit of the Lord is, there is liberty. Liberty I say, or freedom.  
1. Not from the yoke of lawful authority, Civil, or Ecclesiastical; this is an anabaptistical, no Christian liberty. The regenerate Christian being bound in conscience to obey all lawful authority in performing their lawful precepts, or undergoing their inflicted penalties, Rom. 13. 5. We must be subject,— and also for conscience sake.  
2. Not to sin, or continue in sin that grace may abound, Rom. 6. 1. This is a wicked licentiousness, no Christian liberty: the renewed Christian being bound in conscience to have no fellowship with the unfruitful works of darkness, etc. Eph. 5. 11.  
3. Not from sin, so fare forth as to receive an absolute perfection of inherent grace in this life, so as to be free from all sin, and to be as perfect as Christ is in heaven, as fantastical familists, and fanatical fantastics avow against the light of Scripture, and their own conscience; for the most sanctified Christian who breathes in this sublunary world is perfect only; 1. Comparatively in respect of others, viz. Weaklings, and wicked ones. 2. In regard of himself, he having received a greater measure of present profiting. Phil. 1. 5. Or else in regard of his upright sincerity, 2 Reg. 20. 3. He who saith he hath no sin deceives himself,— and is a liar, saith Saint john, 1 joh. 1. 8. 10. 
* Superbiam Valentinianorum imitantur qui se absque peccato existimant, perfectos se vocantes, & semina electionis. Irenaeus lib. 7. cap. 1.  They imitate the pride of the Valentinians who think themselves without sin, calling themselves perfect, and the seeds of election, saith Irenaeus.  
Likewise both in the worst there is some good, and in the best 
Sic. & in pess●●●● aliquid boni, & in optimis ●●●●thil pessimi, solus eni●● Deus sine peccato, & solus homo sine peccato Christus. Tertul. Semper debemus not consiteri peccatores, nam quisquis se immaculatum & sine peccato dicerit, aut superbus, aut stultus est. Cyp. de Elem. pag. 15.  much exceeding naught, only God is without sin; and only the man Christ is without sin, because he is God and Christ, saith Tertullian.  
We ought always to confess ourselves sinners, for who so saith he is unspotted and without sin, is either a proud person, or a fool: saith Cyprian.  
And therefore say I, he who saith he is as perfect as Christ, and the glorified Saints in heaven, deceives himself, and is a liar; except he speaks of likeness in quality, and not in quantity; and so is the saying of M. Dod to be understood, which so often is urged: yea every upright Christian loves his neighbour as himself, Math. 22. 39 Is merciful, as his Father is merciful, etc. Hath the same graces of sanctity which were in Christ, Psal. 45. 7. viz. In regard of the quality, but not equality; we receiving of his fullness grace for grace, john 1. 16. Christ being anointed above his fellows.  
4, Liberty or freedom, not from the doctrine and obedience of the Moral Law; this is the liberty of equivocating Antinomists, tattling Philomenes, and their fantastical fraternity: but no Christian liberty: every regenerate Christian being bound in conscience to obey the Moral Law of God.  
Of this point hear the concordant confessions of Christian Churches.  

a Hactenus itaque abrogata est Lex Dei, quatenus nos amplius non damnat, nec iram in nobis operatur, etc. Anamen Legem ideó nonfastidientes rejicimus, damna●●s omnia qu● haeretici veteres & neoterici contra Legem Dei dederunt. Helvetica Confessio. Artic. 12. pag 38.  Thus fare the Law of God is abrogated, insomuch as it doth not condemn us henceforth, neither doth work the wrath of God in us, etc. Notwithstanding we do not therefore disdaining reject the Law, we condemn all those things which heretics old and new have taught against the Law, saith the Helvetian Church.  

b Credimus omnes legis figuras adventu Christi subl●tas esse, quamvis earum veritas & substantia nobis in eo constet, inquo sunt omnes impletae, Legis tamen Doctrina & Prophetis utendum est: tum ad vitam nostram confirmandam, tum ut eo magis in promissionthus Evangelic●● confirmemur. Gail●ca Confessio Artic 23. pag. 106.  We believe all the figures of the Law to be taken away by the coming of Christ, although the truth and substance of them doth continue to us in him, in whom they are all fulfilled, but the Doctrine of the Law is both used in them to confirm our life, and also that we may be confirmed more in the promises Evangelicall: saith the French Church.  

c Quimvis Lex à Deo data per Mosen quoad Ritus & Ceremontas Chriistancs non astringat, neque tamen ab obedienti● Mandatorum, que Moralia vocantur, nullus qu intumvis Christianus est solut●●. Anglica Contessio. pag. 115.  Although the Law given of God by Moses in regard of the Rites and Ceremonies doth not bind Christians, neither is any, although a Christian loosed from the obedience of the commandments, which are called Moral: saith the English Church.  

d Non 〈◊〉 〈◊〉 libertate donatos, quasi nullam legis obedientiam del camus. Contrarium enim antè con●●ssi sumus. Scoticana. A. 15. pag. 147.  We do not think that we are so freed by liberty, as if we own no obedience to the Law, for we have confessed the contrary before: saith the Scottish Church.  

e Credimus om●● ceremonias & sigis ras Legu, omnes denique umbras cessasse Christi advenventu: interint tamen 〈◊〉 〈◊〉 n●bis illorum veritas & substantia in Chrisio, ideoque Legis testimon●●s ad hu● 〈◊〉 ut nost● so● in Evangelij Doctrina confirmentus: & on●tes vitam nostram honestè ad gloriam Dei juxta ipsius voluntatem componamus. Belgica Confessio. Art. 25. pag 175.  We believe that all the ceremonies and figures of the Law finally all the shadows to have ceased by the coming of Christ: but in the mean time the truth and substance of them doth remain to us in Christ, therefore we still use the testimonies of the Law that we may confirm ourselves in the doctrine of the Gospel, and that we all may set in order our life honestly to the glory of God according to his will: saith the Belgic Church.  

f Lex enim Dei requirit ut Christianus, etc. Argentinensis Confessio. Cap. 12. De Monachatu. pag. 233.  For the Law of God doth command that a Christian; etc. saith the Church of Strasburge.  

g Necesse est docere homines non solum quod Legi ●he liendum sit, sed etiam quomodo placeat haec obedientia, placeat igitur haec obedientia, etc. Augustina Conf●ssio. Art. 6 pag. 12.  It is needful to teach men that they must not only obey the Law, but also how this obedience pleaseth, therefore this obedience pleaseth, etc. saith the August. Confession.  

h Agnoscima● Leg●m Dei, eujus Epitome est D●cal●gus, praecipere optima, justissima, & perfectissima opera, & hominum non solum o●ligatunt esse ad obediendum Moralibus Praeceptis Decalogi, etc. Wittenbergica Confessio. pag. 145.  We acknowledge the Law of God, whose abridgement is the Decalogue to command the best, most just, and perfect works, and man not only to be bound to obey the Moral precepts of the Decalogue; saith the Church of Wirtenberge.  

i Nec Praecepta Legis quae continentur in Scriptis Apostolicis sunt nova Lex, sed sunt veteris Legis, etc. pag 148.  Neither are those Precepts which are contained in the Apostolical Writings, a new Law, but are of the old Law: saith the same.  
In regard this will be erroneous, if not heretical, if not blasphemous by many misled people. Some of them stiffly, and with a refractory obstinateness affirming that the law of God binds the regenerate Christian no otherwise then as he is a creature; which is as if they should say, it binds Christians no more than beasts, birds, and fishes; for that which binds man only as a creature, binds man no otherwise 
Species perfectae participant suo ge near ex aeque; ita ut altera alteri genus non ferat acceptum; sed sui generis communione plane sunt unum. Kecker. Syst. log. lib. 1. pag. 62.  than it doth all creatures; according to the rule in Logic. Some again of a middle temper distinguish the regenerate part from the unregenerate, and yield that the law doth bind the unregenerate part to obedience, but not the regenerate: Give me leave therefore to stay a while in opening and clearing the truth, if not to recall and re-establish those 
It is a hard matter to make them see any thing, which before hand have resolved to close their eyes. Bishop Usher. pag 32.  wilful in their unsound opinion, yet to stay and settle the weak, and wavering. They say the regenerate hath liberty by Christ, and that he ought to stand fast in that liberty wherein Christ hath set him free, and so say we because it is Scripture, Gal. 5. 1. They say there is no condemnation to them which are in Christ, and so say we because it is Scripture, Rom. 8. 1. They say that the law hath nothing to do in the Conscience of the regenerate Christian, and that it doth not bind the Conscience of the regenerate to obedience; but this we deny, it being repugnant to sacred writ, and of evil consequence. The falsehood of whose schismatical, and heretical opinion (Schismatical I call it in regard of the rent, and breach it makes in the Church; heretical I call it, it being an 
Incidere in falsae opinionis errorem priusquam vera cognoscat imperiti animi est, & simpli cis perseverare vero in eo postquam agnoveris cotumacu. Salvian. exempla. A pro. & vero pag. 296.  error about a main point of religion contrary to the clear light of truth of holy Scripture sound, and generally held by the Church of God, and being obstinately defended after conjunction, and lawful admonition) will perspicuously appear to all which will not wilfully close their eyes against the clear light of divine truth. I having showed what Conscience is; how this Conscience is bound, and that the law doth bind the Conscience of the regenerate to obedience.  
1. Conscience is an inward remembrance in our hearts, witnessing with us or against us, of all our thoughts, words, and works. Conscience is a part of the understanding, which takes knowledge of, and bears witness of a man's thoughts, words, and works, excusing them when they be good, accusing them when they be bad, Rom. 2. 15. The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conscientia Con. & scio.  Greek word is derived of a verb, which is compounded of a verb, which signifieth to see; and a Preposition which signifieth together; so that Conscience doth know with another, is privy to the things of another, by the signification of the greek, and latin word.  
This is Conscience.  
Concerning bonds, and binding, the Word of God mentioneth divers sorts, and calleth:  
1. Sin by the name of bonds, Acts 8. 23. because it binds, and holds the wicked fast in the bondage of Satan  
2. Afflictions for Christ by the name of bonds, Heb. 13. 3. in which bonds, good Saint Paul was, Acts 26. 29.  
3. God's favours the bonds of love, Hos. 11. 4. the Lord by these binding his Saints unto him.  
4. God's laws by the name of bonds, Psal. 2. 3. because they fasten us to God, and bind us to our duties.  
Conscience is bound by vows, and oaths lawfully made, and superior powers, not properly in regard of themselves; but improperly, or in reference to God's law, commanding a man, although he swear to his own hurt, not to change, Psal. 15. 4. Therefore the Princes of Israel durst not hurt the Gibeonites, because of their oath, Ios. 9 9 To pay that which a man hath vowed, Eccl. 5. 4. To be subject to the higher powers, Rom. 13. 1. 5. And to obey our Pastors, and Teachers, Heb. 13. 17.  
But the Lord himself is the proper binder of Conscience, he being the only Lord of Conscience, he only having power to command Conscience, yea to save, or to destroy. He bindeth Conscience by his Word, giving it an absolute power in itself to bind Conscience, and because it is the Word of him who can save, or destroy, for keeping or breaking this his Word. This Word so binding is both Law and Gospel. The Gospel binds the Conscience, not of those who never heard of Christ, Rom. 2. 12. but of those which have the means offered to believe, and obey, Rom. 2. 16. The Law binds the Conscience of all men, it being the law of nature, written in man's heart in man's Creation; and therefore of such who are regenerate Christians; not only as they are men, but sanctified men: Which I show thus.  
Reason 1 That which doth cause the Conscience of the regenerate Christian to excuse, being observed, and to accuse being transgressed, doth bind the Conscience of the regenerate Chrisian to obedience. [For to bind the Conscience, is to cause it in every action to accuse for sin, or excuse for well doing.] But the law of God doth cause the Conscience of the regenerate Christian to excuse being observed, and to accuse being transgressed.  
Therefore the law of God doth bind the Conscience of the regenerate Christian to obedience.  
That which hath power to say to the Conscience of the regenerate Christian, this aught to be done, that ought not to be done, hath power to, and doth bind the Conscience of the regenerate Christian to obedience (for to bind is to say this may, that may not be done.) But the law of God hath power, and doth say to the Conscience of the regenerate Christian, this may, that may not be done.  
Therefore the law of God doth bind the Conscience of the regenerate to obedience.  
That which hath this privilege that the breach thereof is a sin, doth bind the Conscience of all, even of regenerate Christians to obedience: (for all even regenerate Christians are bound not to sin, 1. joh. 3. 4.  
But the law of God hath this privilege, that the breach thereof is sin.  
Therefore the law of God doth bind the Conscience of etc.  
The breach of the ceremonial law once was sin, now is not; because once it bond the conscience, now it doth not. The breach of the moral law is still sin, therefore it doth still bind.  
If the law of God doth not bind the Conscience of the regenerate to obedience; then if the regenerate Christian doth any thing commanded in the Law, he doth more than his duty (for he is bound to do his duty) and so by doing that doth either merit at the hands of God, or else is guilty of Will-worship, doing more than was enjoyed him, e. g. if a Christian under the Gospel was circumcised, did sacrifice bullocks, etc. he by thus doing did works meritorious, and superogatory, or else was guilty of Will-worship; because he is not now bound to the doing of them.  
But if the regenerate Christian could, and did do all things which the law enjoins him, he is not guilty of Will-worship, neither doth he merit at the hands of God, Luk. 17. 10. Therefore, etc.  
That authority, which the Apostles used to urge and press regenerate Christians to do their duties, doth bind their Consciences to obedience.  
But the Apostles have used the authority of the law to urge, and press regenerate Christians to do their duties, Ephes. 6. 1, 2. jam. 2. 11.  
Therefore the law doth bind the Conscience of regenerate Christians to obedience.  
I having premised these things, abandoning the ungrounded, and unchristian liberty of Anabaptists, Epicures, Familists, and Antinomists, I come to show and delineate your glorious liberty, (you blissful goodfellows.)  
As in all freedoms, the freed person is exempt from many burdensome bondages, and grievous yokes; and interessed to have right, and part in many privileges, and prerogatives; even so in this your spiritual, supernatural, and heavenly liberty.  
1. By means of your justification you have freedom.  
1. From sin, Rom. 6. 7. 22. from sin: i. e. the dominion, and reign of sin, ver. 14. the guilt of sin, 8. 33. and the condemnation, or punishment due unto it, Rom. 8. 1.  
2. From the unsupportable yoke of the whole ceremonial law, Col. 2. 16, 17, etc.  
3. From the thraldom of the devil, Luke 1. 71. 74. Col. 1. 13.  
4 From the moral law, viz. in regard of 1. the curse it denounced, there being no condemnation to them that are in Christ, Rom. 8. 1. 2. the justification it proposeth, Rom. 3. 28. and 3. the rigour of obedience it requireth, so that you are not under the law, Rom. 6. 14. or the rigorous exaction of the law: you are delivered from the law, 7. 6. or that perfect obedience the law in rigour requires to salvation.  
2. By means of your sanctification, you have freedom from the power and dominion of sin, although not perfectly, and wholly; yet in part, and in all the powers, and faculties of your souls, senses, and members. So that your minds have freedom from the power of darkness; your wills from the power of disobedience; your hearts from the power of deadness; your affections from the power of pollution, and corruption; and your bodies from that power of sin, whereby they were made weapons of unrighteousness, Rom. 8. 2.  
You are privileged by this your liberty.  
1. To serve the Lord of glory in righteousness, and holiness, Luk. 1. 74.  
2. To use God's creatures, these not being unclean of themselves, Rom. 14. 14. and being pure to the pure, Titus 1. 15.  
3. To use, or not to use things indifferent, keeping ourselves within the bounds of charity, and edification, Rom. 14. 19  
4. To come to God by Christ in prayer, Rom. 5. 2. Ephes. 3. 12.  
5 And you shall have a full and perfect deliverance from the very corruption of sin, and of the grave too; and from all misery, Rom. 8. 21. Ephes. 1. 14. and a free entrance into those heavenly habitations when you die, Heb. 10. 19 This is that liberty which Christ jesus procured you by his precious merit, and the efficacy of his spirit.  
This is a liberty of such extraordinary worthiness, that men, and Angels are unable to conceive, or express the transcendent dignity of the same: Are natural, civil, and corporal liberties so much doted on, and desired that men will purchase them with long, and hard service, and bondage, yea with great sums of money, Acts 22. 28. and of such consequence, that they freed Paul from the whip, Acts 22. 29. exempt from divers, and sundry taxations, and give right to many large, and rich immunities: Then how lovely, and amiable, how honourable, and unconceavably excellent is this Christian liberty, 'twixt which and that is no comparison: For,  
1. What is freedom from the tormenting stone, noisome plague, or destroying pestilence, in regard of freedom from sin, of all sicknesses the most dangerous, because damnable if not cured: most infectious, polluting, and staining souls: most odious to God, Angels, and good men: and most difficult to cure, only Christ's blood being of force to heal this malady.  
2. What is freedom from the Turkish slavish bondage, the Spanish miserably oppressing galleys, and hellish tormenting inquisition; and the Egyptian house of bondage in regard of freedom from the devil, of all enemies the most cruel, his bondage most uncomfortable, and his torments most dreadful being extreme painful, and horrible, altogether helpless, and hopeless, easeless, and endless.  
3. What are the franchises of the most privileged fraternities, cities, and incorporations; the liberties of friends, and Favourites, of Kings and mighty Monarches in comparison of this liberty of true Christians, they being privileged to have free access into the courts of heaven, to the throne of grace, to use God's creatures, to call God father, to be his friends, and favourites, and to pass from this vale of tears into those everlasting mansions of blissful felicities? Give me leave to suppose a poor forlorn contemned strumpet, borne of the most vile, and wretched parents in the whole world, having nothing lovely, or  in her: but odious, and abominable in all respects, having a soul full of darkness, folly, and madness; a body altogether misshapen with blemishes and deformities; and tortured with all kind of sicknesses and diseases, from the sole of the foot to the crown of the head: being to live all her time in the greatest bondage that may be imagined, worse than the Turkish, Spanish, or Egyptian thraldom: and at the end of her life to be tormented with the most lingering and excruciating death, did not the only Son of the world's supreme Monarch rescue and ransom her with the effusion of his own hearts blood; who of his free favour and bounty towards this abject caitiff without her desire, or desert condescended to cast off his Princely robes and ornaments, and vouchsafed to court and woo this despised creature to join herself with him in the nearest tie of the matrimonial knot; and he for her sake will confront, and confound all her enemies who so miserably oppress her; heal all her maladies which so cruelly vex her, with his own blood; and give her instead of her shameful deformities, starlike beauty; instead of her deformed nakedness, Princely apparel; instead of her aches, dolours, tumors, and other dreadful diseases, health and sanity; instead of her extreme beggary, the riches of the whole world; mirth instead of mourning; and instead of her bondage to tyrants, diseases, and direful death, liberty and freedom from all enemies, to come boldly to the King's Court, and to solace herself in the enjoyment of all his honours, delights, and profits, yea to be married to the King's Son and Heir, and to be interessed in himself, and whatsoever is his; would not all conclude, that the liberty of this imagined wretch was unparalleled and unspeakable? Behold more than I have imagined verified in all you who have fellowship with Christ jesus: Once you were more forlorn than this supposed creature, being children of disobedience, Eph. 2. 2. And the Devil, joh. 8. 44, Having nothing in you save sin and wickedness; being dead in sins and trespasses, Eph. 2. ●. Slaves and bondmen to the Devil, 2 Tim. 2. 16. Wearying yourselves in his cruel and irksome service, to be repaid with eternal death, Rom. 6. 23. and everlasting torments: had not the only Son of the world's Creator taken pity upon you, who of his free favour and bounty left that heavenly habitation, took upon him the form of a servant, vanquished the Devil, death, and hell; delivered you from the dominion, and reign of sin, and the wrath of God due to your sins, and everlasting damnation, clothing your deformed souls with the rich and lovely robes of his own righteousness, healed your sick souls with his own blood, and conjoined you to himself in the fastest ligaments of the firmest societies: by means whereof the creatures are your servants, the Angels are your guard, God's Word is your guide, his Spirit your Comforter, his Son your Head, and Husband, and himself your Father: by means whereof your wants, and wealth are sanctified, your blemishes are covered, your sins are pardoned, your souls are comforted, and yourselves shallbe crowned; or in a word, enjoy the privileges and liberties of the Sons of God, being liberties which are glorious, Rom. 8. 21. And purchased only by Christ jesus, Gal. 5. 1. And will not this Christian liberty, and all its gracious and glorious privileges, freeing from the justification of the moral Law; the curse and condemnation of the Law; the rigour of the Law; exacting perfect obedience, and condemning all imperfection; and from the observation of the Ceremonial Law satisfy and content you, O you heedless and heady equivocating Antinomists; but you will encroach upon the forbidden fruit, and exempt yourselves from being bound to obey the Moral Law?  
2. Have these goodfellows such liberty, and will you not, O you sons of men, enfranchise yourselves into their society? You'll ride, and run; crave, and crouch; buy, and beg; toil, and travail for liberties of favoured Courtiers, of free Denizens of famous Corporations, and other like of less avail; and will you neglect this liberty so amiable, so great and glorious, so unspeakable, and unparalleled?  
3. Have you such liberty, you purchased possession, and peculiar people of Christ jesus, and shall crossing calamities, unsavoury afflictions, or any disastrous occurrents you meet withal in this your pilgrimage, dead, and dampen your joyful performances of Christian duties? Or should not rather this your liberty and freedom animate, and encourage you to wade over, and pass through comfortably, and courageously all distasteful lets, and difficult impediments objected, and set against you by the Devil, or his malicious complices?   

CHAP. VII. Use 5. Of Exhortation. Exhorting to this Society.  
Use 5 GIve me leave in the last place to make some use for our instruction. There being such communion, it concerns us all to try whether we are partners in this society; and what our duty is, we being planted in this good-fellowship. As in the former, so in this part of true good-fellowship I will couple together the true trials, necessary duties, and infallible marks of those who have fellowship with Christ.  
In handling which particulars I will keep myself close to the sacred truth, it being the trial of truth, and 
* Cuneo virtutis omnis extruditur haeresis. Tertul. adversus Martion. Lib. 1. pag. 160.  the wedge wherewith all heresy is driven out: For as learned Tertullian once said: 
* Ego meum dico verum, Martion suum: Ego Marcionis affirmo adulteratum, Martion meum. Lib. 4. pag. 225. Faciunt sav●● & vespae, faciunt Ecclesias & Marcionit●. pag 226.  I say mine is the truth; Martion his: I affirm Martions' doctrine to be corrupted, Martion mine. Even Wasps make combs, and Marcionites make Churches: even so now we say ours is truth, others theirs; we affirm their Doctrine to be adulterate, they ours; and as Wasps have combs; even so have Papists, Anabaptists, Familists, and Antinomists Churches. We say Christ is ours, and we have fellowship with him; Papists affirm that Christ is theirs, and that we are Heretics: and the giddy Antinomists that Christ is theirs, and that we are legal walkers, bewitched Galathians, a generation of men full of blindness, and ignorance, for say they times were never more blind, dark, and ignorant, then now; which speech cannot be true in their own conceit, except because there are so few of their fraternity. I do bewail, but excuse no whit the sins of our times; yet I dare avow that sin abounded in former ages as much as now it doth. In the days of upright Noah, Gen. 6. 5. Of faithful Abraham, 13. 13. Of meek Moses, Exod. 36. 6, 7. Of the judges, jud. 19 Ely, 1 Sam. 2. 12. 17. Of Eliah, 1 Reg. 19 14. Of the Zealous Prophets, Isa. 1. 2, 3, 4. jer. 2. 10, 11. Ezek. 16. 47, 48, 49. Of Hos. 4. 1, 2, 3. joel 3. 13. Amos 2. 4, 6, 7. Micah 3. 8. 11. 7. 1, 2, 3. Zephan. 3. 1, 2. Zach. 7. 11, 12. Mal. 2. 10, 11, 17. Of john Baptist, Math. 3. 7. Of Christ jesus, 11. 21, 22, 23. 12. 34. 15. 3. 21. 12, 13. 22. 5. 6. 27. 22. 25. Of Steven, Acts 6. 9 Amongst the Romans 16. 17, 18. Corinthians 1. 3. 1. 5. 1. 6. 6. 8. 12. 11. 15. 12. 34. Galathians 3. 1. 3. 6. 12. Philippians 3. 18. Colossians 2. 20. Thessalonians 1. 2. 14. 15. Hebrews 5. 12. The Asian Churches, Rev. 2. 3.  
Descend we to Primitive times and there we shall find gross corruptions.  

a 〈◊〉 〈◊〉 Ignatius ad Trall●anos. pag. 9  They are not Christians but covetous men, seeking gains by all manner of means, saith Ignatius of many Christians in his days.  
Saint Cyprian complains of his time. 
b R●rus ●od● ●●inees, qui per●●liat ●mpudi●os F●●rus Moses, qui occidat sa●rilego● Ra●●s Samuel, qui ●●obed●●ntes lug●●t: 〈◊〉 job, qui pro s●●●orum negligenti● sacrific 〈◊〉 off●rat: Rarus A●on, qui ●or●m Pha●●one 〈◊〉 Di●●as edicat: Rarus No●, qui his quibus immersio 〈◊〉 Arca● bitumine litam provide●t: 〈◊〉 〈◊〉 Apostol●, 〈◊〉 〈◊〉 ●●rr●na 〈◊〉 Mag●●tratus, quorum Deus venter est, qui in his quae dicere ne●●s est, impudentes l●tantur, & gloriantur. &c Cyprian de ●e●un. & Tentat. About 248. Lib. De Lapsis. pag. 82. 83.  In these days Phinees is seldom seen who will gore through the unchaste: A Moses is rare, which will destroy the sacrilegious: A Samuel is rare, which will bewail the disobedient: A job is rare, which will sacrifice for the negligence of his children: an Aron is rare, which will denounce Divine comminations before Pharaoh: A Noah is rare, which will provide an Ark for those to whom the flood doth threaten: I speak weeping with the Apostle; the Magistrates are enemies to the Cross, savouring earthly things, whose God is their belly; who delight and glory in those things which are dishonest to name, etc. And in another place he nominates divers gross, and grievous sins in the Church, whereof he complains.  
After him St. Ambrose. 
c Sunt nonnulli inter vos, fratres, quorum licet vult●● in Ecclesi● videamu●, cor tamen in agris esse cogn●s●i●●●s; & praes●ntiam quidem eorum consideramus ●● pleb●; sed convers●tionem ●orum invenimus in●ur●; de terrâ enim semper cogitant, de terrâ tractant, quae terrena sunt sapiu●t. Amb de quadrages. S●r ●9 de ●ejunio. & Elemosynis.  There are many, my brethrens, 
About 370.  among you, whose heart we know is in the fields, although we see their countenances in the Church: and by their presence we consider them in the multitude; but we find them by their conversation in the country: for they always think of the earth, talk of the earth, and savour earthly things.  
After him 
* About 400. Aug 119. add Ianua●●m  Saint Augustine complains of his times often.  
After him St. Chrysostome saith of his time: 
d Aut tales, aut peiores f●cti sunt Christiani quales sunt heretici, aut Gentiles: adhuc autem & maior continentia apud illos invenitur quam vis in schismate sint, quam apud Christianos'. Tom 2. Hom. 49. super Mat. p 859 About 500  Christians are now made such, or worse, as Heretics, or Gentiles; as yet there is greater continence found amongst those, although they are in schism, then amongst Christians.  
Modern Writers complain of their times. Gualther saith: 
e Adulteria hodiè vix peccati lo●o censentur, & ● pler●que cum ris● exci●i solent Gu●lter in Hos. 7. Ver 4.  Adulteries are scarce accounted sins in th●se days, and are made matter of laughter with many. The Church of God itself which in all aught to be a pacifier of God, what is it else save a griever of God? What other thing almost is all the Assembly of Christians, than a sink of vices? You shall more easily find guilty of all evils, then of not all: more easily of all greater crimes, then of less.  
And learned Bradwardine speaking of his times, saith: 
f Salvianus who l●ved 480. saith of his times. Ipsa Dei Ecclesi● quae in omnibut ess● d●b●t pla●atrix D●i, quid est aliud quam exacerbatrix Dei▪ quid est aliud penè omnis coetus Christianorum, quam sentina v●tiorum? f●cilius ●nven●as reo● maloru● omnium, qua● non omnium: sacilius matorum criminum quam minorum. etc. Lib. 3. de Gub. Dei pag. 8●. ● Tetus enim penè mundus post Pelagium abijt in errorem. Prafat. In Lib. de causa Dei.  Almost all the world is gone after Pelagius into error. Sins are not, only they seem worse in this age, then in former times to some. 1. By means of want of wisdom in them which so think and speak. 2. Ignorance, or forgetfulness of sins committed in former times. 3. By means of the light of these glorious noon▪ shine days compared with the darkness and mistiness of former ages. And, 4. The watchful observation of men's evil actions under the Gospel, to scandalise the same, and its Professors.  
But to return. Since, as the harlots pleaded hard, 1 Reg. 1. 3. The living is mine, the dead thine. So these and all other Demychristians, Antichristians, and false Christians cry out, Christ is ours but none of yours. It is good therefore to resort for determination to the sacred Scriptures, which (although they are falsely urged by Heretics, as Tertullian saith, De Carne Christi, pag. 25. Therefore the same learned man brings the Lord thus speaking. 
* 〈◊〉 & un de 〈◊〉? quid in meo agitu non mes? quo denique ture Martion silvan● meam 〈◊〉 qua licentia Valentine fontes meos transvertu? qua potestate Apelles limtees meos commoves? mea est possessio, quid hic caeteri ad voluntatem vestra seminatis & pase●tu? Advers. haeres pag 109.  How, and from whence do you come? What do you which are not mine in mine? By what right O Martion dost thou cut my wood? By what licence O Valentinus dost thou turn away my fountains? By what authority o Apelles dost thou turn away my landmarks? The possession is mine: why do you O others at your pleasure sow and feed here?) are the rule to try truth from falsehood: 
* Dei est Scriptura, Dei est Natura, Dei est Disciplina; qu●●quid est 〈◊〉 contrarium. Dei non est. Idem de veland Virgin. pag. 500  Scripture is of God; Nature is of God; Discipline is of God: Whatsoever is contrary to these, is not of God, said the same Tertullian. I appeal therefore to this Heavenly Oracle for resolution and direction, that hence both I and you may know truly who have fellowship with Christ; and what they ought to do, who desire to have, or already enjoy communion with the Son of God.   

CHAP. VIII. The first Mark and Duty. Such must imitate Christ who have fellowship with him.  
WHosoever hath, or desireth to have fellowship with 
1. Mark, Duty.  jesus Christ, must be a strict imitator of Christ jesus: 1 joh. 1. 7. If we walk in the light as he, etc. 2. 6. He that saith he abideth in him, ought himself also to walk even as he walked. He must frame his life according to his example. And Saint Paul charged the Corinthians to be followers of him as he was of Christ, 1 Cor. 11. 1. This imitation of Christ hath its appointed limitation, how fare it extends: For in all things we are not to imitate our Saviour.  
1. His Divine and miraculous actions; such as were his commanding the tempestuous winds, tumultuous waves and raging spirits: giving life to the dead, sight to the blind, health to the incurably sick, with his word; forgiving sins, and giving heaven to the penitent petitioner upon the Cross by his Sovereign authority, are not recorded to this end, that we should endeavour to do the like. 1. We having no warrant hereunto from precept, or practice, or promise. 2. Neither is there any possibility for us to express them. 3. An endeavour to follow our Saviour in these is impious; He putting difference by such wondrous works 'twixt himself, and all other men.  
2. His works of Mediatorship, as he was God-man, or Man-god, making reconciliation and peace betwixt God, and Elect sinners, are not for our imitation. He alone is Mediator both of redemption and intercession. 1 Tim. 2. 4. One Mediator between God and man. Verse 5. There is one God, and one Mediator which is Christ alone: For he only hath made peace for us, and doth perpetually maintain it.  
3. But the Christian man's imitation of Christ is and aught to be,  
First, Active, following his godly and pious actions done, not as God, or Man-god, but as man made under the Law; which Moral actions are these, and the like.  
1. Obedience, Phil. 2. 5. Let the same mind be in you which was also in Christ jesus;— 7. Servant, etc. He obeyed his heavenly and earthly parents, Luc. 2. 57  
2. Innocency, Isa. 52. 9 No deceit found in his mouth. Which of you convinceth me of sin, said our Saviour, joh. 8. 46. I find no fault in this man, said Pilate, Luke 23. 4. He hath done nothing amiss, said the pious thief, Luc. 23. 41. He a Lamb without spot and blemish, saith the Holy Ghost, 1 Pet. 1. 19 20.  
3. Humility, Math. 11. 29. Learn of me; for I am meek and lowly in spirit, joh. 13. 12, 13, 14, 15.  
4. Love, Rom. 5. 8. He commended his love, in that when we were sinners he died for us: He forgave his merciless enemies: He made intercession for his bloody persecutors, Luc. 23. 34. And did good to all, 1 joh. 3. 16. He, etc. And we ought, etc.  
Imitation in these and such like virtues, is,  
1. Of great necessity to all those which have, or desire to have fellowship with Christ jesus.  
1. For all of this blissful communion being members of Christ jesus, and led by his Spirit.  
2. God's image by this imitation being renewed, and augmented.  
3. The want of this being a character of withered branches, who have no abiding in the vine Christ, john 13. 2. 6. This imitation cannot but be of absolute necessity.  
2. Of great importance, many commodious advantages accrueing hence.  
1. This surely preserving against falling from grace.  
2. This causing to edify the Saints, and helping to glorify God.  
3. This giving tranquillity of mind, a good conscience, joy in the Holy Ghost, and increase of graces.  
Secondly, passive. Taking up his Cross, and following him, Math. 16. 24. Phil. 3. 10. For whosoever doth not bear his Cross, and go after Christ, cannot be his Disciple, Luc. 14. 27. Not that we are to imitate Christ in the Cross, in regard,  
1. Either of the quantity: so many sorrowful reproaches, buffet, so much painful agony.  
2. Or of the quality; such condemnation, sweatings, death, etc.  
3. Nor of the end; to pacify God's wrath, to redeem from vain conversations sinful men, to heal sinners, to cleanse away sins, etc.  
But in regard of the manner; enduring the Cross for Christ his sake, as he our pattern suffered it for our sakes. e. g.  
1. As he was obedient unto death, even the death of the Cross, Phil. 2. 8. Submitting his will to his heavenly Fathers, Math. 26. 39 Even so we like that valiant Champion S. Paul, should be ready, not only to be bound, but to die for the name of the Lord jesus, Acts 21. 23.  
As he did, so we ought to undergo the Cross with contentment and patience. Isa. 53. 7. He was oppressed, he was afflicted, yet he opened not his mouth. 1 Pet. 2. 20. If when you do well & suffer for it, ye take it patiently, this is acceptable with God.  
3. As he did, so should we offer up prayers, and supplications with strong crying, and tears unto him that is able to save from death, Heb. 5. 7. O my Father, if it be possible,— not as I will, but as thou wilt. Father forgive them. Acts 7. 59 They stoned Steven calling upon God, Lord jesus— Lord lay not this sin to their charge. jam. 5. 13. Is any afflicted? let him pray.  
4. As he did depend upon God, Psal. 22. 8. He trusted in God that he would deliver him. So should we depend on God for deliverance. Psal. 34. 19 Out of all, etc.  
5. As he did, so should we endure the Cross with constancy and continuance. Psal. 44. 17. All this yet, etc. Luc. 9 24. Shall lose it, etc.  
Thus to take up the Cross, and follow Christ jesus, is,  
First, Of absolute necessity, if we consider,  
1. That it is not a matter of courtesy, but commanded: not arbitrary, but strictly enjoined, Luc. 11. 23. Let him take up his Cross, etc.  
2. That the condition of the Saints estate is to be as sheep among wolves, lilies among thorns, Math. 10. 16. To go through many afflictions into, etc. Acts 14. 22.  
3. That the similitude of the Head and members requires so much, joh. 15. 20. If they have persecuted me, they will also persecute you. Math. 10. 25. If they have called the Master of the house Beel●zebub, how much more shall they call them of the household?  
Secondly, of incomparable worth and valution: for,  
1. Hereby the life of jesus is made manifest in our mortal flesh, 2 Cor. 4. 10, 11.  
2. If we suffer with him, we shall reign with him, 2 Tim. 2. 12.  
1. What and if many sons of Belial walk in quite contrary paths to these which are traced out by our un-erring pattern; being abominable, disobedient, and to every good work reprobate, Titus 1. 16. Full of Diabolical subtlety, Luciferian pride, delighting in the works of the flesh, unrighteousness, and darkness: wholly swarving from Christ's example: for is this to follow Christ? He was obedient to God in all things, they truly in nothing: He was innocent, and unblameable, they guileful, and abominable: He was humble, they proud, etc. Light, and darkness, heaven, and hell have as great affinity and nearness, as these actions of theirs to those of Christ jesus. Their filthy lies, blasphemous oaths, uncharitable slanders, devilish pride, hateful envies, and their abominable actions are the works of the Devil, which Christ came to destroy, 1 joh. 3. 8. They doing his works are of their Father the Devil, john 8. 44.  
2. What and if many idle-headed fantastic fashion-mongers swim down swiftly the current of the times disorders; hunting after strange fashions greedily and delightfully; and apishly follow at the heels all new-fangled inventions; little considering that this is one of the forbidden conformities to the world, Rom. 12. 2. No part of this conformity to Christ, having a dreadful commination threatened against it from the most just, powerful, true, and unchangeable jehovah, Zeph. 1. 8. You who are such; especially, if you be of those which outstrip the common Christian in Profession: Do you think that this hunting after new-fangled toys, and strange fashious is agreeable to that Divine Precept, 1 joh. 2. 15. Love not the world, nor the things of the world? Or that, Rom. 12. 2. Fashion not yourselves unto this world? Or to this our heavenly pattern Christ jesus? Was Christ a fashion follower?  
But this, and that is the new fashion. And will you be 
Ob. An.  damned because it is the fashion of the most to go the broad way?  
But pride is a quality of the heart. True; yet Scripture 
Ob. An.  and experience tells that it shows itself in men's words, countenances, gesture, and apparel. That there is pride, is a truth. That there is pride in apparel, is as true. That these fantastic imitators are proud of their clothing, is (I fear) as certain as either. That they offend the Divine Majesty, and make themselves liable to his dreadful threatenings is as 
Da●●●●. Calvine. Pisc●tor. Perk. of the right knowledge of CURIST ●●u cified, Pag▪ 631.  undeniable as the verity of sacred Writ, Zeph. 1. 8. To which heavenly truth I will add a saying of that reverend man of God, Mr. Perkins, which is this. And proud men, and women that are puffed by reason of their attire, which is the badge of their shame; and never cease hunting after strange fashions, consider not that Christ was not crucified in gay attire, but naked, that he might bear the whole shame: and curse of the Law for us. These and such like, whatsoever they say in word, if we respect the tenor of their lives, are flat enemies of the Cross of Christ, and tread his precious blood under their feet. And conclude with the words of a reverend Prelate; Sumptuary 
B. Lake Serm. on 1 King. 8 37. Preached in Westminster before the King's Majesty and Lords of the Parliament. Pag. 216.  Laws therefore (saith he) are in these lose days most requisite to set bounds unto our back and belly which are even mad with vanity. Whole books might be written of our metamorphoses, both of diet, and apparel: And not to flatter you, we are the most infamous changelings that are in the world; prodigal, yea prodigious are the expenses that our Nation is at, to make itself the byword of other Nations.  
3. What and if many ignorant, and unacquainted in the ways of righteousness consider only the carriages and conversations of erring men, making their thwart, and crooked by-paths the rule and square of their imitation, deeming their condition safe enough, if they can warrant their ways by the practices of men, especially of Preachers; thinking themselves to be as good Saints as need be, if they can but say such Preachers who are learned men are usurers, or drunkards, or swearers, etc. aswell as we: they allow of this, and that (although so much abhorred of the preciser sort) and practise the same, and therefore we both may, and will. And will you be covetous cursers of God's people because the Prophet Balaam was so? Will you be treacherous betrayers of the Son of God, and incarnate Devils, because the Apostle judas was so? Will you be Apostatical worldings, because Demas a Preacher was so? Is this to imitate Christ? To be as he was in this world? To be followers of Paul as he was of Christ?  
But all examples are written for our learning. True: Yet 
Ob. An. Ob. Answ.  not for our observation and imitation. But are not the examples of men to be imitated? I say not so. If pismires, if locusts, and such like creatures, much more is man for imitation: so be these examples are followed,  
1. With choice, selecting those of pious and godly men.  
2. With judgement, imitating the holy ones of God. First, In their ordinary, not extraordinary actions: sc. such which were done either,  
1. By singular commandment, as Abraham's offering his son, Gen. 22.  
2. By extraordinary instinct, as Phinees, Num. 25. And Eliah, 2 Reg. 1. 10.  
3. Or by miracle, as Peter's walking upon the water.  
4. Or by custom of country, as fashions in apparel, Zeph. 1. 8.  
Secondly, in their virtues only; not in their vices. We must be followers of Saint Paul, so of other the Saints of God, as they were of Christ, 1 Cor. 11. 1.  
Thirdly, with limitation: sc. as this imitation may stand with our callings, and Gods commandments. Yet all you who already are engrafted into this unparalleled communion, and you which desire admittance into the same, do you imitate Christ jesus punctually and precisely in those forenamed particulars, living godlily after the rule of Christ; suffering patiently after the example of Christ. Which if you do, you must of necessity resolve,  
1. To abominate and abandon sin: kill and crucify the lusts of the flesh, and all carnal corruptions. 1. There being no agreement 'twixt light and darkness. 2. God not abiding Satan's image upon his coin. 3. There being no possibility of serving such dissenting masters. 4. These all much disagreeing from our glorious pattern, they being the works of the Devil which he came to destroy.  
2. To make progress in piety, and grow in grace. For, 1. Babes in Christ must grow, 1 Pet. 2. 2. God's Spirit cannot be idle, but causeth the just like the shining light to shine more and more unto the perfect day, Prov. 4. 18. 3. Christianity is a race wherein they must run, 1 Cor. 9 24. Wherein not to go forward is to go backward. And 
Non progredi, est regrede.  4. Christ our pattern increased in wisdom, and stature, and in favour with God and man, Luc. 2. 52.  
3. To endure confiscation of goods, like those; Heb. 10. 34. Defamation of your credit, like those, 1 Cor. 4. 9 13. And the loss of life, like many thousand Martyrs for Christ's sake; He endured them all for us; we must suffer them all for him, Luc. 14. 26, 27. And do not reply like the fleshly Capernaites, this is a hard saying, who can bear it? For to suffer the spoiling of these not long lasting transitory trashy riches, to have in heaven a better and an enduring substance is no loss, but extraordinary advantage. To be disgracefully derided, and shamefully reproached by men blinded by the God of this world, out of their wits, stark fools, and of a brutish nature for the confession of Christ and his truth, and to have an honourable esteem from the world's Creator, the Elects Saviour, the Saints Sanctifier, the glorious Guarders of God's jewels, and all God's people, is not any disparagement, but great renown. To endure Martyrdom, or to suffer death for the Faith of Christ, be it after the most ignominious, and opprobrious manner, and with the most hellish, and horrible tortures Satan's agents and himself can invent and inflict, is pronounced a blessing by the Spirit of Truth, Rev. 14. 13.  
That I may persuade you to this imitation of Christ jesus, I will propound some few, sc. three inducements, or allurements.  
There is nothing more equal, just, or convenient, then for 
Mot. 1.  Christians to imitate Christ. He is our unerring King, Master, Head, and Husband; we his subjects, servants, members, and spouse; and can any thing better beseem us then imitation? He our Captain and Commander; we his soldiers; and is it not reasonable that we should follow him? joh. 10. 4. Such interest he hath in us that he may justly challenge that of us all, which Abimelech commanded his soldiers, judg. 9 48. What you have seen me do, make haste, and do as I have done.  
Other conformity is dangerous, and hurtful. Be it to that cunning tempter, malicious accuser of the brethren, adversary, Devil, in any his works.  
Be it to sin, the cause of Devils, hell, and all judgements, and the forerunner of Damnation. Be it to those stigmatical imps and agents of the Devil, who are of their Father Satan, and will do his works. Be it to the world, it being enmity to God, and not to be beloved of the Saints, 1 joh. 2. 15. And conformity to it being forbidden, Rom. 12. 2. And I think most men will conclude that such conformity is dangerous, if not damnable. Be it to the Saints in such things wherein they have swerved from this heavenly pattern, and even this conformity is unallowable and abominable.  
Nothing more commodious and gainful then to imitate Christ.  
1. How can they go astray, who follow Christ which never did amiss?  
2. How can they walk in darkness, who follow the true light? joh. 1. 8.  
3. How can they be deceived, who follow Christ the truth?  
4. How can they miss of heaven, who follow him which is the way? joh. 14. 8.  
5. How can they wander, who follow Christ, the light to guide them, the way to conduct them, and the truth to direct them?  
6. How can they displease God, who imitate his Son, in whom he is well pleased?  
7. By this imitation we the members shall please our Head, we the subjects shall content our King, we the sheep shall delight our shepherd.  
8. By this conformity we are assured that we are predestinated, Rom. 8 29.  
9 And ascertained that we shall be glorified: for if we bear the image of the earthly, we shall bear the image of the heavenly, 1 Cor. 15. 49.  
10. Be we followers of Christ, who if we hunger, is our Celestial bread; if we thirst, is the water of life. Be we as he was in this world; this imitation being a forcible means to obtain; an infallible demonstration that we have; and a necessary duty which we own for this lovely and  fellowship with God's Son jesus Christ.   

CHAP. IX. The second Mark and Duty. Such must have faith who have fellowship with Christ.  
DEsire we fellowship with Christ jesus? We must have 
2. Mark, Duty.  faith. Not the worldlings fancied faith, which he sucked from his mother's breast, believing ever since he was borne. Nor his painted fruitless faith, he believing as well as the best; yet abhorring, or not loving, or little or no whit regarding the Word preached, prayer, and other sanctified means, whereby faith is begotten and increased. He believing; yet living profanely, or at the least only civilly. Which is not a true faith: That faith which brings forth evil 
Hom. of shall. E. 1.  works, or no good works, is not a right, pure, and lively faith; but a dead devilish, counterfeit, and feigned faith. They that 
Ibid. E. 1.  continue in evil living, have not true faith. Lively faith is not without hope and trust in God, nor without the love of God, and of our neighbours; nor without the fear of God, nor without desire to hear God's Word, and to follow the same, in eschewing evil, 
Hom. of faith, A 1.  and doing gladly all good works.  
But the faith of our Lord jesus Christ, jam. 2. 1. The faith of the Elect, Titus 1. 1. That faith of which Salvian speaks, 
Quid est igitur Fides? opinor fideliter hominem Christo credere. 1. fidelem esse, hoc est fideliter Dei mai●data servare. Salu. lib. 3. p. 60.  saying, What is faith therefore? I think for a man faithfully to believe in Christ, i. to be faithful, i. to observe God's Commandments faithfully. That faith,  
1. Which is of a growing and thriving nature; from faith to faith, Rom. 1. 17.  
2. That twohanded faith, which by confidence the one holdeth the Lord, and receiveth good; and by love the other embraceth the brethren, and doth good, Gal. 5. 6.  
3. That faith which yields obedience to God's Commandments, even the most repugnant to flesh and blood: by this Abraham left his country, and offered Isaac, Heb. 11.  
4. That faith, which doth instrumentally justify, Rom. 5. 1. And sanctify, Acts 15. 9  
This is the faith we must have, if we would have interest in this happy association.  
1. By this faith we are built upon the foundation, and coupled to the Cornerstone Christ.  
2. By this faith we are married to our Husband.  
3. By this faith we are engrafted into the Vine, Christ jesus, Eph. ●. 17. 4. 13. So that,  
1. As by the mortar the stones cleave to the foundation, so by this faith which is like a strictive mortar we are cemented and united to Christ.  
2. As by the nerves or sinews the parts receive sense, motion, yea and life from the head, so by this faith we receive quickening and vitality from Christ, as the members from the Head, joh. 1. 16. Gal. 2. 20.  
3. As by the true love-knot the husband and wife are made one flesh: so by this faith we have spiritual familiarity with Christ, as the wife with the husband, Rom. 5. 1. Heb. 11. 6. Faith is the hand of the soul which applieth the sacrifice 
M. Burton. Truth's triumph over Trent. cap 7. pag 99  of Christ for sin, it is the hand which puts on the robes of the righteousness of Christ our elder Brother upon us. Faith is the ligament or sinew which fasteneth and uniteth every faithful member to the Head Christ jesus. Faith is the life of our lives, 
Pag. 100  and the strength of our souls.  
1. This is that prevailing Champion which quencheth the fiery darts of Satan, Eph. 6. 16. Overcommeth the world, 1 joh. 5. 4, 5. Prevaileth with God, and is overcome of nothing; not by carnal sense, not by humane reasons; not by bitter tortures, Heb. 11. 35, 36, 37.  
2. This is the mother and fountain of all good gifts, the original of justice, beginning of devotion, the head of sanctity, 
Fidet est origo institiae, sanctitates caput, devotionis principium, & Religionis fundamentum. Chrysost. Ser. de fide. Tom. 4. pag. 574. A. M. Burton. pag. 198. cap. 12. Pag. 201.  and foundation of Religion. Prayer is the proper work of faith, Rom. 10. 14. Confession to salvation is the speech of faith, Rom. 10. 10. Good works of all sorts are the fruits of faith. Faith gives life and being to every grace; forasmuch as every grace is radically in faith: because where faith is, Christ is. Holy faith is the foundation whereon all graces are built, the ground whereon they grow.  
3. This is that so necessary grace, that whosoever wants it, 1. Hath no spiritual life with Christ; the just living by faith, Rom. 1. 17. And by the faith of the Son of God, Gal. 2. 20. Neither is he a true Christian, he wanting that whereby Christ dwells in the heart, Eph. 3. 17. Neither can he do any good thing without this, all being sin, Rom. 14. 23. And unpleasing to God, Heb. 11. 6.  
4. This is that which mounts and elevates a man into so high, and honourable, holy, and happy condition that he hath such heavenly privileges, and transcendent prerogatives as to be God's Son, job. 1. 12. Christ's, and his Father's friend; to be a free Denizen of heaven: as to come to Christ, to go to God, to hasten to heaven, to be inseparably inserted, and indissolubly compacted into this incorporation with jesus Christ of incomparable value, and ineffable excellencies. Is faith so preciously excellent?  
1. Why O you sons of men, do you so much slight it, and neglect it?  
1. As not to labour at all for it.  
2. Or less than for temporary fading favours; you'll ride, and run fare and near; toil and travail early and late, for health and sanity of your bodies; for increase and augmentation of your substance, for food to eat, and clothes to put on: but so carelessly, and negligently for this, that were your endeavours no more earnest for bodily health, death so dismal would soon smite you: for food, and raiment; your tender backs and pampered bellies would quickly beshrew you: for worldly wealth, beggary so base would out of hand overtake you.  
3. Or more regardlessly then for any thing of base esteem in regard of it: you take not cattles for your use at a venture, but after much searching and prying whether they be sound and sufficient: you receive not gold carelessly, but after trial, whether it is currant coin and of sufficient weight: You take not silver hand over head, but you first see whether it is payable money; you turn and toss, rub, and ring each suspected piece, lest you take brass for lawful silver. And deal you thus with your faith? Do you examine whether you are in the faith? Do you try by the touchstone of the Word, whether it is of the right kind, not that of Devils; not that of temporizers; not that of wicked ones, but that of the Elect, making them endeavour good, and shun sin? I would you did.  
2. Is faith thus excellent? Then you who wish well to yourselves, prize, and use all sanctified means whereby it's gotten, kept, and increased. This is a pearl of price, the trial whereof is better than gold, 1 Pet. 1. 7. The least degree whereof is better than a world of earthly contentments, benefiting the enjoyer, when all worldly vanities stand in no stead; not forsaking him till he hath received the end of his faith, the salvation of his soul, 1 Pet. 1. 9 This is a precious jewel in the esteem of God, and godly men, in regard of the giver, worker, object, means, and use, 2 Pet. 1. 1. By this we are united unto, we receive vitality from, and have familiarity with the Lord jesus. Or in a word, this is an astringent tie joining us into this union, so near, true, and admirable; this fellowship so celestial, and inseparable, which is with God's Son jesus Christ.   

CHAP. X. The third Mark and Duty. Such have Christ's Spirit abiding in them.  
HAve we, or desire we fellowship with Christ jesus? We 
3. Mark, Duty.  must have the Spirit of God inhabiting within us, Rom. 8. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you; now if any man have not the Spirit of Christ, he is none of his. If we have fellowship with Christ, we already have; if we desire communion with Christ, we must get to have the Spirit of God to dwell in us. To like purpose is that, 1 Cor. 3. 16. Know you not that you are the Temple of God, and that the Holy Ghost dwelleth in you. As 1 Cor. 6. 19 And 2 Tim. 1. 14. By the Holy Ghost which dwelleth in you.  
Of such absolute necessity is the having of Christ's Spirit 
Mot. 1.  abiding in us: That without it no saving faith, no sound hope, no true love, no happy peace, no solid joy, no new birth, no new life, no spiritual adoption, no real engrafting into Christ, no union or communion with him, these all being graces, works and fruits of God's Spirit. Those who have not the Spirit of Christ abiding in them are none of Christ's.  
1. Soldiers; therefore the Dragons, there being but two sides; and therefore shallbe overcome, Rev. 12. 9  
2. Servants; therefore slaves to sin and Satan; therefore to be paid the wages of eternal death, Rom. 6. 23.  
3. Subjects; therefore rebels and traitors against the king of heaven; therefore to be slain, Luc. 19 27.  
4. Sheep; therefore Goats whose end is to be accursed, Math. 25. 41.  
5. Branches abiding in him; therefore withered castaways to be burned, joh 15. 6.  
6. Acquaintance, friends, familiars, therefore strangers to hear that doleful farewell departed, I know you not, Math. 7. 25.  
7. Brethren; therefore bastards, children of this world, and the Devil: therefore no inheritors.  
8. Brides; therefore harlots, and strumpets; therefore divorced, and cast out.  
9 Members of his mystical body; therefore limbs of the Devil to be consumed.  
Therefore if we have not the Spirit of God abiding in us, there is no possibility of fellowship with jesus Christ, while so we continue.  
The unspeakable motions and operations of God's Spirit manifest the truth of this abundantly.  
1. Whence is our regeneration or new creation? From the Spirit, joh. 3. 5. Born of the Spirit.  
2. Whence is our justification? From the Spirit. 1 Cor. 6. 11. You are justified in the name of the Lord jesus, and by the Spirit of our God.  
3. Whence is our holiness and sanctification? From the Spirit, Acts 15. 8, 9 Giving the Holy Ghost,— purifying, etc.  
4. Whence is our Christian love, whereby we love Christ for his own sake, and Christians for his? From the Spirit, Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given us.  
5. Whence is our obsignation whereby we are ascertained that we are the Sons of God? From the Spirit, Rom. 8. 16. It bears witness with our spirits that we are the Sons of God. 2 Cor. 1. 22. Who hath sealed, etc.  
6. Whence is our direction how to live? From the Spirit, Rom. 8. 14. Led by the Spirit.  
7. Whence is our corroboration or spiritual strength? From the Spirit, Eph. 3. 16. Strongthened with might by his Spirit in the inner man.  
8. Whence our supplication, or ability to pray? From the Spirit, Rom. 8. 15. Whereby, etc.  
9 Whence our consolation? From the Spirit, Acts 9 31. Comfort of the Holy Ghost.  
10. Whence our incorporation into, and inhabitation in Christ? From the Spirit, Eph. 2. 22. In whom you are builded together for an habitation of God through the Spirit. Saint Chrysostome saith well: That Spirit doth make holy, sanctify, 
Ergò iste Spiritus consecrat, sanctificat, benedicit, honorificat, guberuat, protegit, consolatur, producit ad santam Ecclesiam 1. Expos. Symboli: Tom. 5 pag. 1147.  bless, honour, govern, protect, comfort, and doth bring to the holy Church. All those therefore who have these special and heavenly prerogatives of regeneration, justification, etc. and communion with Christ jesus, they have necessarily the Spirit of God abiding in them.  
1. Ponder with advisement and deliberation how lamentably dreadful their condition is, who have not the Spirit of God abiding in them: for although the conversation of many of them is plausible, and to admiration, in regard of their upright civil carriage, yet wanting the Spirit of God they are none of Christ's, and therefore have no interest in this communion.  
2. Commiserate the Maniacque folly, and brainsick bedlam madness of all such scorners which scoff at this, as if there were no cohabitation of God's Spirit in the hearts of godly men. These blinded beetles think none see, because themselves do not; are persuaded none have God's Spirit, because they want it. The glorious Sun is in the firmament giving comfortable light to all seeing creatures, although born-blind Moles never behold the least glimpse of its shining rays. The blessed Spirit of God is dwelling and abiding in the holy ones of God, although such deriding scorners hoodwinked by the Devil with the scales of blockish ignorance and damned infidelity are altogether unexperienced, and unacquainted in such Divine and heavenly enjoyments.  
3. Look O you sons of men whether this Spiritof God abide in you or not: For not only Fantastic Familists, anabaptistical dreamers, and such like factious sects, and Sectaries; but many other children of Beliall, who in truth are as yet habitations for the unclean spirit, and the seven other spirits more wicked to dwell in, Math. 12. 43, 44. Boast and glory of the happy fruition of God's Spirit, like the false Prophet Zedekiah, who notwithstanding was possessed with a lying spirit, 1 Reg. 22. 23, 24. Search therefore the Scriptures, for they testify of these things, and from them you may learn what spirit you are of. The Scriptures tell us,  
1. That where God's Spirit abideth, there is the Spirit of Prayer, Rom. 8. 15. We have received the Spirit of adoption whereby we cry Abba Father. Verse 16. The Spirit maketh intercession for us.  
2. Where God's Spirit abideth, there is a new birth, regeneration, a new creation, joh. 3. 4. Born of the Spirit.  
3. Where God's Spirit abideth, there is holiness and sanctity, 1 Pet. 1. 2. Sanctification of the Spirit. Rom. 1. 4. Spirit of holiness.  
4. Where God's Spirit is, there is knowledge of all things, sc. Necessary to salvation, 1 joh. 2. 20.  
5. Where the Spirit of God abideth, there must needs be sincerity or uprightness.  
6. Where the Spirit of God abideth, there is a testification to a man's own spirit that he is the child of God, Rom. 8. 16. The Spirit bears witness with our Spirits that we are the children of God: From which grounded Maxims, and undeniable Theses drawn from the Word of truth, these following inferences must necessarily be concluded.  
1. That the prayerless person, sc. such a one who prays not at all; or not so, with such graces which Gods Spirit prescribes in the Word as necessary companions of pious prayer, viz. Knowledge, faith, sincerity, zeal, etc. in some measure.  
2. That the unregenerate not converted man, who is the same he was ever, no changeling, having the same mind, will, affections, etc. And he who is changed from one evil to another as bad or worse; neither of these being truly converted, so as to become new creatures, 2 Cor. 5. 17. New men, Eph. 4. 24. To have new hearts, Ezek. 11. 19 And new lives; yea, all things new, 2 Cor. 5. 17. sc. wills, lives, affections, sc. love, hatred, etc. New eyes, Eph. 1. 18. Ears, Psal. 40. 6. And taste, Rom. 8. 5.  
3. That the mere civil honest man although he walk as inoffensively as did ever any Heathen Worthy, and as plausibly as those justiciary Pharisees, being no oppressor, paying every man to the mint, and aniseed. Much less therefore the profane Belial which wallows in all wickedness, wholly regardless of piety of God, and righteousness to man.  
4. That the man ignorant and unacquainted in those truths which are necessary to be known: and the man, who although he hath plenty of knowledge floating in the brain, and flowing from the tongue, yet wants the necessary practic knowledge: So that although he is able to discourse learnedly, and profoundly, yet doth he not believe that he knows is to be believed; love that he knows is to beloved; and do that he knows is to be done, etc. in some measure.  
5. That the flourishing Formalist, performing those many excellent, and praiseworthy duties he doth only outwardly, for by-ends, without the pith, marrow, and substance of Christianity, uprightness of heart.  
6. That the man wholly and altogether wanting the testimony of his own conscience, grounded upon the testimony of God's Spirit, that he is the child of God: and he who in stead of the testification of God's Spirit, which ever agreeth to the Word, glads and contents himself with the wicked spirit of presumption, for his living willingly, constantly, and contentedly in those wicked ways the Word of God condemns to hellish torments; argues an absence of the testimony of God's Spirit: for is it possible that God's Spirit should peremptorily affirm in the Word, that no drunkard, covetous person, hypocrite, etc. shall inherit the kingdom of heaven; and yet testify to the conscience of a drunkard, covetous person, hypocrite, etc. that he is God's child, and shall go to heaven?  
That none of these have the Spirit of Christ abiding in them; and therefore no fellowship with jesus Christ, may safely, & must necessarily be inferred from the forenamed propositions.  
First, all you of the former rank which have the Spirit of prayer, true conversion, holiness, saving knowledge, sincerity of heart, and a warrantable assurance in your own consciences that you are the children of God, consequently have the Spirit of God abiding in you; and therefore fellowship with the Lord jesus.  
1. Be persuaded highly to praise and glorify the Lord so loving, and liberal, who hath bestowed such an inestimable treasure upon you, as is the Spirit of the Lord; the Spirit of wisdom and understanding to teach you; the Spirit of counsel to counsel and advise you; the Spirit of might to protect and defend you; the Spirit of knowledge to instruct you, Isa. 11. 2. The Spirit of the Lord enabling you to pray, and making your prayers acceptable, Rom. 8. 26. Bringing you to liberty, 2 Cor. 3. 17. Helping your infirmities, enlightening your understandings, rectifying your judgements, reviving your spirits, stirring your affections, sanctifying all inward gifts, and seasoning the use of all outward things unto you; assuring you of all the rich treasures in jesus Christ. This being the gift of gifts, the head, the height, the depth, the breadth, and length of all good things.  
2. Not to grieve this Holy Spirit of God whereby you are sealed to the day of redemption, Eph. 4. 30. By doing any thing contrary to the light which is set up in your consciences by the Word of God, and this Spirit; lest if you vex him he turns to be your enemy, Isa. 63. 10.  
3. Not to quench the Spirit, 1 Thes. 5. 19 Do not therefore by your security and negligence lose the fruits and effects of the Spirit, nor abate the working of grace. (To lose wholly the saving graces of the Spirit, which a man once had, as if a man should extinguish fire wholly, is not possible, the Spirit abiding with such for ever, joh. 14. 16. But to lose some fruits and effects of the Spirit, and to abate the working of grace, as if a man should slack the heat, and lose the light of fire, doth oft befall the Saints, by means of their carelessness and security.  
4. To walk after the Spirit, Rom. 8. 1. Which are in Christ walk after the Spirit. Gal. 5. 25. If you live in the Spirit, walk in the Spirit. i. By minding, liking, wishing, desiring, and affecting the things of the Spirit, Rom. 8. 5. And by endeavouring in the whole course of your lives and callings, to order yourselves according to the will and Word of God; for that which is commanded in the Word, is enjoined by the Spirit; and to lead a man's life according to the Word, is to walk after the Spirit.  
Secondly, and you of the last sort, who have not the Spirit of Christ abiding in you; and therefore have no interest in this incorporation: forget not your miserable condition; and let me entice and allure you to remedy the same by endeavouring to get this Spirit, which is most of all and first of all to be sought, Luc. 11. 13. How— give his Spirit. And is obtained:  
1. By fervent and faithful prayer unto God, Luc. 11. 13.  
2. By careful and conscionable hearing the Word of God, Gal. 3. 2. Received— faith preached? Acts 10. 44. While Peter— Holy Ghost fell, etc.  
3. By true and unfeigned repentance, Acts 2. 38.  
4. By pious and sincere obedience, Acts 5. 32.  
Do you therefore renounce and abdicate those loathsome deeds of darkness wherein you have hitherto walked. Do not rest contented in your hollow, liveless, and spiritless performances of good actions and endeavour that by sincere and hearty prayer, hearing, repentance, and obedience you may have the Spirit of God abiding in you, that so you also may have fellowship with God's Son jesus Christ, which will give you, 1. More joy than children which barren women ask. 2. More comfort than health which sick folk desire. 3. More benefit than strength desired of the weak. 4. More profit than sight which the blind desire.   

CHAP. XI. Such who have fellowship with Christ, be, must be his sheep, branches, spouse, members, and stones built on him. Their duties from the particulars.  
TO these I might have joined many other necessary duties: certain tokens of such which enjoy; and available means for such to use, who desire to enjoy this happy community, and discoursed largely of them: But purposing now to end; I will only nominate some, without any large dilating upon them.  
1. Christ is the Shepherd, these are the sheep.  
2. Christ is the Vine, these are the branches.  
3. Christ is the Husband, these are the spouse.  
4. Christ is the Head, these are the members.  
5. Christ is the Foundation, these are the stones.  
Therefore such who partake of this Divine Society, as they own of duty, so they testify their incorporation into this connexion, and they which desire ingredience into this peerless communion must seek the same, by endeavouring to parallel these resemblances so fare forth as sacred Writ doth enjoin and warrant. e. g.  
1. They are sheep; therefore as sheep are harmless, profitable in regard of fleece, fell, carcase, and dung very fruitful, and increaseable, notwithstanding many are killed, and many die: So these are innocent, suffering wrongs, but recompensing to none evil for evil: very commodious to all about them, Gen. 18. 10. And marvellous increaseable, although persecuted and abused. They are the sheep of Christ; therefore they hear, they know, they believe, and follow him, joh. 10. 3, 4, 5. 26. 27.  
2. They are branches of Christ the Vine, joh. 15. 1, 2, 3. Therefore, as, 1. They grow exceedingly more then other trees. 2. Have plenty of sap within, when they seem withered and dry. 3. Bear fruit which is sweet in itself, pleasant to the user, and profitable to the owner. 4. Yea such which are conjoined, and well accord together both in the cluster, and in the wine. Even so these aught, and do grow in grace, from virtue to virtue, 2 Pet. 1. 5, 6. 2. Are replenished with the sap of saving graces, even in affliction, when they seem withered away, and dried up. 3. Have fruits and graces, comfortable to themselves, profitable to others, and pleasing to God. 4. Yea, and are conjoined in Christ the Vine, and also among themselves one with another.  
3. These are the spouse of Christ; therefore they ought to love, reverence, and fear him, hear his voice, and receive his instructions, obey his commandments, and be clad with his marriage garments, sc. the gifts and graces of his Spirit.  
4. These are the members; therefore are knit to Christ the head, as his members by a lively faith, submitting themselves to him their head, and assuring themselves that he as their head will care for their safety and well-being.  
5. These are the stones built upon him the foundation; therefore submit themselves to the hammer of the Word and the Lords Builders, to be fitted for the Lords building: they are therefore knit together by the Spirit, and laid upon Christ the Headstone to be an habitation of God; and are supported by Christ jesus their Foundation against the gates of hell.   

CHAP. XII. The Conclusion, showing the drift of all.  
BY that which I have spoken at sundry times from this place concerning this subject of true good-fellowship, showing from sacred Writ who and what goodfellows are; wiping away many foul and filthy aspersions wherewith the world doth falsely blemish them; and declaring their duties and dignity.  
First, I hope you see the error and injustice of this erroneous world, depriving Gods Saints of this their rightful denomination; and conferring it upon the most stigmatical sons of Belial. Is he a goodfellow truly, and only who hath fellowship with the Saints, the Lord of heaven and earth, and his Son jesus Christ; And are they which strive to imitate the Saints, endeavour to please God, and labour to have interest in Christ jesus, base companions, insociable persons, and unworthy the name of goodfellows, because they prefer this excellent communion before the beastly and Diabolical society with the fruitless works, and unhappy workers if darkness? And shall such which make open profession of the Devil's service, are at open defiance with all manner of goodness, be styled and esteemed goodfellows, because with shameless foreheads, and flinty hearts they wallow in all manner of wickedness, because they swear and swagger, roar, and revel, scorn and scoff at goodness, and good men, consume wastefully their patrimonies and possessions in pipes and pots, in Taverns and Tap-houses, in drunkenness, and other damnable courses? Yet this is the usual and common dealing of the most, although impious and ungodly; for what right have Satan's imps and agents to this holy title of goodfellow?  
Hear our Church speak, which saith: If we lack jesus Christ: that is to say, the Saviour of our souls and bodies, we shall not find him in the market place, or in the Guild Hall, much less in the Alehouse or Tavern amongst goodfellows, as they call them, etc. Hom. of right use of the Church, Fol. 6.  
Let drunken beasts and pot-companions; Let infatuated prodigals, and riotous spendthrifts; Let swashing swaggerers, who sport themselves at the godly simplicity of honest men, and all other of the same kind assume to themselves, and give to their companions their own proper titles: sc. fools, beasts, sons of Belial, etc. And not encroach upon this title which is properly due to none but such who have fellowship with the Saints, the Father, and his Son jesus Christ.  
Secondly, I hope that you understand sufficiently by the foregoing discourses the admirable and unspeakable privileges of all goodfellows, or true believers: being combined by the most astrictive ties in fellowship with the Lord of glory, his blessed Son, and gracious Saints, and Servants. As also the wretched and miserable condition of all other associations, who have indeed a fellowship, but most abominable and base, with the fruitless works of darkness, Ephes. 5. 11. As also most dangerous, and dreadful, Prov. 13. 20. Acompanion of fools shallbe destroyed.  
Thirdly, I hope also that you of the wiser sort of those who as yet are without having any well-wishes unto yourselves, are persuaded to flee amain, seeking an hasty escape from all those unfruitful fellowships with the deeds, and doers of darkness; as Lot from Sodom so full of villainy, so near destruction; and to hasten speedily, as the creatures into Noah's Ark, to be firmly knit, and inseparably incorporated into this society, abounding with such felicities, and contentments.  
4. And I doubt not but that you which have already admittance into, and acquaintance in this goodfellowshippe, by the former particulars are animated, and encouraged to cleave more closely unto, and to proceed more comfortably and courageously in the same; it abounding with such variety of excelling privileges, and transcendent prerogatives, maugre Satan's subtle and hellish temptations, and the world's despiteful usage, and injurious calumniations.  
Of which hopes if I do not fail, I have that I labour for. I having declared these things unto you, 1. That you also (which as yet are strangers from this heavenly communion) may have fellowship with us, which you need not either dread or shame; for truly our fellowship is with the Father, and his Son jesus Christ. 2. And that you which are enfranchised into this Society, may walk forward comfortably and courageously through the many crossing oppositions you meet withal in he holy path. Or to end with the Apostles words, that your joy may be full.   
FINIS.   

An Alphabetical Table.  

A.  
ADmiration vain, to be shunned, and why, 76.  
Adoption, what, its excellency, why God adopted us, 235.  
Afflictions should not discontent. 42.  
They are the lot of the righteous, 210.  
They benefit them 211, Why God afflicteth them, and how, 45.  
Christ is to be imitated in his sufferings, why, and how, 256.  
Anabaptists confuted concerning swearing, 80.  
Antinomists taxed and confuted, 182, &c 192, etc. 243. etc.  
Apostasy dangerous, 95.  
Apparel, what should content. 107 Pride in apparel, 260. etc. Christian's best apparel, 44.   

B  
BEauty and loveliness of Christ, and Christians, 218, etc.  
Beggars how to be relieved, how not, why, 25 their vileness, 104.  
Body is to honour God, 73 Christ and Christians one body, 207. 276  
Brethren, all Christians are brethren, 3.   

C  
CAlling, what lawful, 103. Changing of callings through discontent taxed, 189. Labour in the same. See labour.  
Certainty of salvation, 118, etc. Whence, 270, etc.  
Charity See relieve.  
Christ is Christians fellow, and how, 202. Husband, 203. Vine, 204. Foundation, 206. Head, 207. A stone, and what, 206. His power, 209. Love and nearness to Christians, 209, etc. Christ's poverty, what, and why he was poor, 222.  
Christians, Christ's fellows, 202. Spouse, 203. Duties therefore, 176. And branches, 204. Duties therefore, 277. Stones built on him 206. Duties therefore, 277. And members, 207. Duties therefore, 277. Resemblances betwixt Christ and Christians, and their nearness, 208, 214, etc.  
Church, a Vine, 205. Its foundations, what, how many, 206. A fold, field, &c 208.  
Choosers we should be, of what, and why, 177, etc.  
Civil honest men, in what they are defective, 272, 273.  
Clean, how Saints are clean how not, 240. See pure and perfect.  
Cleaving to God, a necessary duty, what it is. How we cleave to God, motives thereunto, 189, etc.  
Conference (see tongue) for the Lord's Day, 167, etc. How delightful.  
Conscience, what it is, how it is bound to obey the Moral Law, 245, etc. See Law. Conscience testimony.  
Consolation of Saints, see joy.. Whence, 270  
Contentation, what. Why we should be content, 98. etc. 106. With what, 107, etc. 118.  
Continuance crowned, 95. Continuance of Saints. See certainty.  
Corrections and crosses. See afflictions.  
Covenant with God. Its foundation, frame, kinds, the same now with that of the justified jews formerly. It must be kept. How, why, 178, etc.  
covetousness, its root and fruit, 101. Puritans, how covetous, how not, 69. Riotous spend thrifts are covetous, 66.  
Creation for God's honour, 71. God is derided in the derision of the creatures, 80. Man an excellent creature, 86.   

D  
DEath not to be feared, 124. It's meditation joyful to the Saints, 174.  
Dependence on God's providence, 65. Motives thereto, 69, etc. 123.  
Depopulatours hurtful, 67, 98, 99  
Discontent fruitless, 106.  
Disparity betwixt Saints and sinners 67.  
Drunkenness a vile sin, 92. Hurtful to the Commonwealth, 67.   

E  
Enemy's not to be feared, 122.  
Envy, a hateful and hurtful sin, 38.  
Exercises for the Lords Day. See sports.  
Exile should not discontent, 109. Not to be feared, 124.   

F  
FAlling from grace, how Saints may fall, how they cannot, 118, etc.  
Family provided for without covetousness, 68 Less regarded by some then beasts, 90.  
Father God is to all, especially Saints. 41. His fatherly love, their filial duties, 41, etc. Some fathers prefer their beasts before their children, 90.  
Faith, how all is like, how not, 4. Honoureth God, 74. Takes hold of God's Covenant, 182. How it justifieth, how not, 233. True faith described, its fruits and properties, who faulty concerning faith, 265, 266.  
Fashion following reproved, 101, 108, 260.  
Fear honoureth God, 74. Cleaves to God, 150. It's excellency, 194, etc. What to be feared, what not, 124, 230. What fear is bad, what good. Objections answered, 194.  
Fellowship Saints have each with other. Duties thence, 3, etc. With the Father, 115. Motives, means, and duties, 129, etc. With Christ, 202. It's nearness, 213, etc. Motives to join in it, 218. Who have fellowship with Christ, 253, 254. Objections against the fellowship of Saints answered, 113, etc. Fellowship of wicked base, 125, 135, &c, To be shunned, and why, 6, etc. 125, etc. What wicked men's society to be shunned, 8.  
Food, what should content, 105. Spiritual the best, 43.  
Fools, who? sc. What fools wicked men are, 128.  
Forgiveness of our brethren necessary. How Magistrates, Ministers, and private persons may and must forgive, 37, etc. Who must forgive: whom: when: what: how: and why. 38. Motives to forgive: Objections answered, 39, etc.  
Forgiveness of sins, a great favour, to whom it belongs, 234. God only forgives sin, 37.  
Foundation of the Church, what, how many, 206.  
Flesh, an evil master, dissuasives from its service, 196.   

G  
Gain of Saints is great, 199.  
Garments of Christ's righteousness the best, 44. See apparel.  
God the Saint's Father, 41. How a Husbandman, 204, etc.  
Good must be done, aswell as evil avoided 82, 91.  
Good-fellowship, what, 1, etc. Of wicked, naught. See fellowship. Wicked are falsely called goodfellows, 278. Name goodfellow, to whom due, 278, 279.  
Glory, how like, 5. God's glory. See honour. Glory of Saints fellowship, 219 etc.  
Grace, how like, 4. Its spreading nature and excellency, 19, &c, How it may be lost, how not, 118, etc. We must labour to work it in others, and why, 19, etc. We must grow in grace, if we willbe like Christ, 262, 263.   

H  
HAte sinners, and how, 10. Sin, and why, 39  
Hearing of God's Word needful and excellent, 142, etc. Objections against it answered, 143 How to hear, and faulty hearers, 14●, etc. How we must hear, and why, 172. 181.  
Heaven hoped for in vain by many, 88  
Holiness See sanctification. How the Saints are holy.  
Honour due to God. How God is honoured. Why with soul and body both. Why with the soul especially. How with the tongue and life, 72, etc. Motives to honour God, 84, etc.  
Honour of the Saints, 198. And of their communion. See glory.  
Hope of Saints, its excellency, 236.  
Hosts are Gods, 122.  
Husband's duty, 203. Saint's husband transcendent, 46, 203.  
Hypocrites, how hurtful, 26, 55.   

I  
IGnorance hurtful: its fruits, 97, 273.  
Inheritance of Saints unparalleled, 45.  
Inhabitation in Christ. See Christ. Whence it is, 270, 271.  
Engrossers of corn censured, 67.  
Imitation of God, wherein, 138, etc. Of Christ, wherein and why, 257. Of men, wherein, 262.  
Imprecations to be shunned, though Saints have imprecated, and why, 76.  
Imputation of Christ's righteousness, 235.  
joy of the Saints, 129, 192, 224. Why they rejoice, 239.  
justice of God, by whom abused. Objections against it answered, 77.  
justification handled with its causes, and fruits, 233, etc. Whence it is, how it differs from sanctification, 237. How once justified are always, 240.   

K  
KNowledge saving honoureth God, 73.  
It is needful to do Gods will, 97. and necessary to enjoy God's Spirit, 272.   

L  
LAbour in lawful callings commendable, 24. When not to be taxed of covetousness, 68, 103. Labour on the Lord's Day. See works.  
Lord's 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, etc.  
Liberality. See mercy. It's excellency, 224.  
Liberty of Christians frees not them from God's service, 192. Not from authority, gives not liberty to sin. Frees not from sin, 243. Not from the obedience of the Moral Law, 243, etc. Wherein Christian liberty consists, and its excellency, 248, etc.  
Life godly honoureth God, 83.  
Love of God to us, how great. God's loveliness, 49, etc. We ought to love God. Who truly love him, 46, etc. Their paucity, 47, etc. Love to God greatly rewarded, the first and great commandment, and how, 49, etc. It honoureth God, 74. By it we cleave to God, 190: The rule of love, 194, etc. What the Saints do love, 239. Motives to love God, 49, etc. Love all men, why, and how: all Saints, and how, 9, etc. Love of Saints, whence.   

M  
MAn an excellent creature, 85. Serves himself sinfully: served sinfully how. dissuasives.  
Meditation for the Lords Day, 165. Delightful meditations, 173. See thoughts.  
Mercy of God, what, 79, 60. To whom it belongs, no encouragement to sin, 60, 79. By whom it is abused, 79. Merciful works of divers sorts. Their excellency, 170, etc. Who must give, when, how much, of what, how, 13, etc.   

N  
NEw creatures. How Saints have all parts new, 238, etc.   

O  
OAths handled by creatures, 81. Rashness: dissuasives, 81. Excuses answered, 82. See swearing.  
Obedience to God's Law, part of the Covenant of man's part, 182.   

P  
PEace of Saints excellent, with them necessary, 34, etc. What we must yield to for peace, 36. It's excellency, 235. Wicked have no peace, 226, &c  
Perfection, how Saints perfect, how not, 139, 242. Objections answered, 55.  
Persecutors of good men woeful, 126, etc. 209, etc.  
Pharisees, what? who like them in these days, 56.  
Piety a cause of persecution, 212.  
Please God, what pleaseth God: that is to be chosen, 177.  
Poor of two sorts, 68 They must depend upon God, 68 Be content, 109.  
Poverty not to be feared, 123. Christ's poverty, 222.  
prayerless persons woeful, 140. What prayers are fruitless, 140. What kind of prayer is prevailing, 141. It is a duty for the Lords Day, 170. Yea delightful, 172. It is part of the covenant, 182. Needful, 272. Whence it is, 270. To pray for earthly things lawful, 103.  
Preachers are builders, 207. Their faults may not keep us from hearing, 143, etc.  
Privileges of the Saints, 218, etc.  
Profanest people usually the greatest persecutors, 212  
Profession is good, though some Professors are bad, 29, etc.  
Providence good and lawful, 68, 103. See depend on God's providence.  
Pure, how Saints are pure, 141, 242.  
Puritans, what meant, 29, 212 No Pharisees, 56. Not covetous, 69. Not of wicked life, 214. Scarce any of them beg, 70. Or come to the gallows, 113.   

R  
REading Scripture, and good Books, a Sabbath duty, and how to read, 169.  
Recreation for the Lords Day, 171. What is unlawful, 160.  
Redemption for God's honour, 80, 86. It's excellency, 86.  
Regeneration whence, 270. It's necessity Danger of its want, ● 72.  
Relief. See mercy.  
Remission of sins a great favour, to whom it belongs, 224. See forgiveness.  
Repentance late very dangerous, 61, etc.  
Reproofs, how to be used, who faulty. Why we should reprove, 32, etc.  
Restitution, 17, 39  
Riotous persons usually covetous, 66.  
Revenge a great sin, 39  
Reproaches for Christ should not discontent, 110. Not to be feared, 123.  
Riches uncertainty, 105. Vanity, 106. Of the Saints, 222, etc.   

S  
SAbbath Day to be kept holy, the name is Moral, it's many names, Motives to keep it holy, and what then lawful and unlawful, 149, etc.  
Sacraments of the jews and ours, how the same, how differ. Excellency of ours, 181, etc.  
Saint's fellowship See fellowship. Their excellency, 127. Their portion to be afflicted, 126, 210  
Sanctification handled, with its fruits, how it differs from justification, 237, etc. It is necessary, 272. Whence it is 270.  
Satan not to be feared, 124. His objections against perseverance answered, 119.  
Scripture (though alleged by Heretics) decides controversies, 2●6.  
Seeking of God a needful duty, what it is, manner and means of seeking, and motives to seek God, 146, etc.  
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, etc.  
Sick persons duty, 170 Visiting them a Sabbath duty, 170. How to visit, who faulty in visiting, 170.  
Sincerity needful, 92, 272. Its signs, 93.  
〈…〉, a Sabbath 〈…〉ing 〈…〉  
Sin's, 〈◊〉 be concealed, 23. And why, 28. Sin 〈◊〉 shunned, 53. Yea secret sins, 〈◊〉 〈◊〉, 57, 9●. Lest degrees of 〈◊〉 〈◊〉 all sin, and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints, and wicked men, 57, etc. How good men sin, ibid. What they do having sinned, 59 How they are free from sin, 124, 245. Their sins no encouragements to sin, 62, etc. 〈◊〉 encouragements answered, 60, etc. dissuasives from sin, 63, 136, etc. Sin must be shunned if we imitate Christ, 262. How sin is infinite, 78. God no author of sin, 77. It is an evil master, by whom it is served, dissuasives from serving it, 198. Sins of former times ●s great as now, 254, 255. Why seem greater now, 255.  
Sheep of Christ, their duty, 276.  
Sons of God, who, 201. Their duty. See Father.  
Society. See fellowship.  
Soul is to honour God, and first, 73.  
Sparing, how commendable, 25.  
Spirit of God dwells in Saints. Its fruits in them, their misery who want and scorn this co-habitation, 270 271. Who falsely 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 lawful on the Lord's Day. Reasons, dissuasives, 160, etc.  
Strength Spiritual, whence, 207.  
Swearing now an honour to God, 80 Anabaptists confuted. dissuasives from all evil kinds of swearing, 80, etc. Excuses answered, 81, etc.  
Sorrow of Saints, 239.  
Sufferings See afflictions.   

T  
TOngue is to honour God, 74. Many ways, 74, etc.  
Thoughts unlawful on God's Day, 164.  
Time-serving hurtful, 93.   

V  
VIsiting the sick a Sabbath duty. How? who faulty, 170,  
Usury a filthy sin, 92, 100   

W  
Wants temporal, 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. Means, motives, let removed, 96, etc. Man's 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 jested with, 75. No: to defend vice, nor dishearten virtue, 75. Not to be used in charms, 76.  
Words not fit for the Lords Day, 163. What then commendable, 167, etc.  
Works of God, for his glory, man's good, 165. Works unlawful for the Lords Day, with dissuasives, 157.  
World, by whom served, dissuasives from serving it, 197.  
Wrath a great sin, 39  
Wicked men are fools, 128. Their society to be shunned, and why, 6, etc. 135, etc.   

Y  
YOung people should do Gods will, and why, 93.