i tSw mtohgkm » 
 
 PRINCETON, N. J. 
 
 Collection of Puritan Literature. 
 
 Division 
 
 Section 
 
 Number 
 
 j nsi 
 
THE 
 
 SOCIETIE 
 
 OF THE fA 
 
 SAINTS: 
 
 A TREATISE OF, 
 
 (jood'fellowes, and their (jood^fellovpjhip: 
 
 Delivered in the Lc3ifre of Kettering in 
 
 Northampton-Shir E^iafonretecne 
 Scrmons,with fome Additions. 
 
 B] Joseph Bent h am 3 Mafter in ^Arts^and Preacher 
 ef gODS JTcrd at Weexley in the 
 fame County. 
 
 LOTiDO^ 
 
 Printed by George MiLL£R 5 dweliinginthe 
 Blacke-Fri ERs.1^30- 
 

 El 
 
 =&^Ks= 
 
 SI 
 
 
 
 
 s 
 
 THE VERTVOVS 
 
 AND NOBLE GENTLEMEN, 
 
 M p . Edward Movntagve, M r . Wn li am 
 Movnta gvEjM^Christopher Movntagve, 
 
 and to thtyertuom and noble Gent lewoman , M rs . Ma n k e R s 3 
 
 Children of the ri%ht honour able Edward Lord Movn- 
 tagve o/Boughton, in the County of North- 
 hampton. Grace and peace. 
 
 Formerly confidering (wor* I 
 thy and honourable) what \ 
 abountifull Patroneyour j 
 honourable father hath 
 beene (andfiill is) to me * j 
 not onely in giving me 
 freely a prefentation to 
 the place where I now am> when I had little or no re- 
 lation to his Honour ; nor yet defxing any fuch fa- 
 vour from his Lordjlip : But alfo by a continuall 
 fupply of his many bounties and favours to me, md 
 mine i conjultedwith myfelfe to tefiifie my grati- 
 tude to him, as Elifha with hisferyant to the bom^ 
 ft/w/ZShunamite, t King. 4. 13. And finding my 
 felfe as unable to pleafure him byjpeaking, isfc. As 
 that is needleffe, he dwelling among his ownc 
 
 if z people, 
 
The Epiftlc 
 
 people, being knowne and honoured^ in Court and 
 Countrey. Tet confidering that fomething was to 
 be done for him, as Elifha for her, Ver.i^ • I re- 
 folded tojhew my thankfulnejje tobim (as Elilha 
 to the Shunamite in a child) in you bis children^ 
 by fore-coaming you of ] and fore-arming you a- 
 \gaintt the Sirenian and finfull inchauntments of 
 \ Sathans instruments jo draw awry your yowg and 
 I flexible year es into wayes uneyen^and unequall.For 
 ■ this caufe I gay e you in writing, an Epiftle perfwa- 
 ding you to imitate your Vertums Parents in their 
 many pious and praife-worthy practices \ to which 
 lad]oynedthis Diftourfe o/Spirituall Goodfel- 
 lowthip ; not then intending any further publicati- 
 on: Tet nolo lhayeprefumed topublijh the fame (be- 
 ing perfaaded and incouraged thereunto by many 
 Divines, ejpecially two Batchelours in Diyinitie^ 
 (M.Robert Boultoiv^AI. Nicolas Eftwicke) 
 I.etiurers at Kettering , who heard the Sermons 
 preached^ andperufedmy Boohe. They being knowne 
 in the Vniyerfitieswhere they hay e beene Students 
 and Fellowes of Colledgesyin the Countrey where 
 they live, andeljewbere* to be grave ^reverend.god* 
 /}', and )udicious Divines) under your patronage^ 
 and protection. Perfwading myfelfe, that I adven- 
 turing to diyulge this little Treatife in an age fo 
 
 learned \ 
 
DcdicatoriCa 
 
 learned and judicious, (balbe quefiioned like the 
 Wife mans pore wan, What fellow is this, ijfc? 
 And Child fefus my Lord and Mafier is not this, 
 &c. that difgrac-fuU difefteeme of good things by 
 mean men^of which Icfusthefon ofSirachJpeaketh t 
 Ecclefiafticus ij.xj faying-, When a rich man 
 fpeaketh, every man holdethhistongue> and 
 looke whaf he faith > they extoll ir to the 
 ! clouds j butiftbepooremanfpeake 5 theyfay 
 I what fellow is this? And leftist he Sonne of God 
 found verified in bimfelfe, of whom they faid, Is 
 not this the Carpenter, the fonne of Mary ? — - 
 whence hath he fuch wifdome^^? Marke 6. 5. 
 Being more now then heretofore. As fir mine Epi- 
 flle -which 1 gay e you to be as a glaffe whereby you 
 may moreeafly take notice of and as a booke of re- 
 cords to further your remembrances of the many 
 worthy examples of your renowned Parents , al- 
 though 1 haye kept it (though unwillingly y it being 
 \ fitted for this TraRate^ opening fome things in the 
 I fame, and perfwading by praflice and 'example, as 
 this by Dottrine and Precept: it haying had the ap- 
 probation of my betters by farre to accompany the 
 f me (being accommodated thereunto) afweli inpub- 
 lique as in priyate) from publiqueyieW, Yet my 
 hope and earn efl def re is, that you (right noble 
 
 f 3 and 
 
me £piLtie ucdicatone^ 
 
 and vertuous) will profitably perufe both that and 
 this to prattice both, ajjuring you, that by walking 
 inthofewayes traced out by your religious Par entS) 
 and defer il'd in this Difcourfe , you fijalbefure to 
 pleafe God y glad the good, puttofilence the contrary 
 minded^ declare your reverent efleeme of your godly 
 Parents-, in not degenerating from their Chriflian 
 courfes, and manifefl your felloes to be true and li- 
 ning members of this incomparable goodfellow- 
 iliip with all true bcleevers, the Father, and his 
 Sonne lefus Chrift. Tbits defringyou y and all 
 good Chriflian Readers to give God the glory y and 
 me your prayers. I leave t hem , and you > to read 
 for your direction this following Difcourfe in few- 
 homes , which I have painfully collected for the good 
 of Gods Church, not without great labour, and much 
 time i befeeching the Lord lehovah, blefed for 
 ever, to grace my honourable Lord, his vertuoiis 
 Lady, and all his noble Children with allJpirituaB 
 blefings, untiUhebringthemto glory, the perfection 
 of grace. 
 
 Servant to you all for the / 
 falvation of your foules, 
 Joseph Bentham. 
 
To the %eader* 
 
 CbrifHan Reader, 
 
 T is the glory oftruevcrtue to appcareasfiie is,,andto 
 be fcenc in herowne proper colours: wherein Hie hath 
 a glorious triumph over vice,which, though audacious 
 and impudent, yet is Jlie afliamed cf herowne face, 
 and feekes to cover it with the vaile of vcrtuc. In- 
 flance Idolatry, which puts on the maske of Piety, Su • 
 perftition of Religion, HypocrifieofSincerity,Covctoufnefle of i'hiif 
 tineffe, Prodigality of Liberality, Lewd fellowship of Good, fellow - 
 fliip. Hereupon the Iewdeft companions that can be, ftich as fearc nor 
 God nor man.fuchastake iibertie to all Joofcncffeand liccntioufneffc, 
 committing all manner of finnc with greedinefle>Carders,Dicers, Swea- 
 rers, Swaggerers, Gluttons, Drunkards, and others like them, very 
 bealls in humane fhapes, Swine, Dogs, Toads, Afpes, yea Devils in- 
 carnate, take upon them the name of Gnodf&orvrs, and entitle their 
 abominable and execrable communion Good fettowfh p. Herein they 
 h ave prevailed as farre as Papifts in their undue and uniuft ufurpation 
 of the title Catholirig : entituling their Apoflaticalland Antichriftian 
 Chutch the Catholic^ Church: and to make their blindnefle (or rather 
 madneflej. the mere manifefl to the whole world, they ioyne thefe two 
 contradictory titles together, Homijlj'Cjtbolklt?, Yet herein they have Co 
 farre prevailed, asnotonely themfclves aflume, but others alio give 
 them that title Catholic^. But how ? Surely in way of fcorne and deri* 
 (ion : ss the Holy Ghoftgiveth the (rile of Gods to Idols. As Papifts, 
 fo other lewd companions have fo fane prevailed by ufurping to them- 
 fclves thisftile Goci-fiUowKy and to theirfociety this title GoadfeUoxtfbip) 
 as others alfb that arc not of that fraternity give them and their divelifh 
 fociety thisftile and tide. Wherefore to pull away thefe itollen feathers 
 from that blacke crow, that foulc crew, this Treatife is penned; where- 
 in isdeclarcd, whoarctheoneiy true Geod-fcHtrves,ii\d what is the only 
 true G9od-fellfiwfl} : p , namely the Stints and tfceir Societie. In handling 
 which point thou haft (good Reader) fet before thee as the particulars 
 whereof that Good-fcUdvefylp confifteth, fo the fwecrne He and amiable- 
 nefTe, the dignitv,and excellency thereof, and many other allurements 
 to draw thee thereto; together with directions how to obtainc a free- 
 dome in that fcllowfhip, and how to carie thy felfe worthy thereof,an- 
 fwerable thereto Be mo; e diligent inviewing and well obferving the 
 matter ofthisTreatife, then in enquiring afcer trK* Author thereof Ex 
 pede 
 
jlv wc ncaaer; 
 
 pcdeHerailem. By this fmall parcell of his paines, thou maift iudge 
 whatthemanis. Yea by a ftudious reading of this Booketrou maift 
 know thy felfe, and understand of what company thou art. Thou maift 
 hereby iudge of companies, and know which is thebeft. In rhisTrea- 
 tife thou ilialt finde that the true Gsod-feUowts here defcribed have a 
 fwect communion one with another, yea and with the Fatherland his 
 Sonne. What high prerogatives and excellent priviledges thefe be,what 
 cordials are thence miniftred to poore diftrefTed foulcs, what thereupon 
 to be avoided., what to be endeavoured after, are diftin&Iy and fuc- 
 cinctly let out in this Difcourfe. Such apt and iuil conferences are di- 
 d ufted from the principall Points, asmoft, if not all the heads of our 
 Chriftian Religion are cxplaned. Brevity and Perfpicuity are here ioy- 
 ned together. Read, and marke, and thou (halt find fuch varietieof 
 matter as will minifter delight with profit. Thus much I thought good 
 to give thee notice of, not (imply to commend the worke, but rather to 
 incite thee to feekc after the treafure which is hid therein, that fothou 
 maift fliew thy felfe like the wife Merchant, who having heard of a 
 Pearle of great price, and cfa rich treafure, could not be quiet till he 
 hadgotthen^astheLordnoteth among his Parables. Farewell in the 
 Lord, 
 
 ThiminthUYd} 
 
 G.Af. 
 
 ^mjMAkM e C&HiM i t m m 
 
The Contents. 
 
 S Hewing the occajwn and drift oft bid 'Difcourfe. pag, 1.2. 
 All Saints havefellowfbip together. Ten Reafons proving 
 the Point : The Saints have like grace and glory ^ and 
 how. Sixe Objetlions (again U this fellow/hip ) pro, 
 pounded and anfwered* pag. 5 . &c. 
 
 Saints must not communicate with the wicked : Reafons why 
 not : Dijfwafionrfrom their communionx how we may, how 
 we may not communicate with the wicked: and with whom 
 we may not. P 4 g&' & c * 
 
 Saint t mufi love each other entirely, and why : how we may^nd 
 why we must love all men, even the wicked, and hew we may 
 • not : we mufi efteci+jly love good men : five motives perfwa- 
 ding : five objetlions anfwered, and how to love the Saints. 
 
 pag. 9. &c. 
 
 Saints muB communicate gifts and graces each to other: 4. re a- 
 
 fonswhy: and 6* motives perfw^ding to relieve : i. reafons 
 
 why rich men fhould give, 6. Lets removed: the poore ma SI 
 
 give, their objetlions anfwered: how much wc mufi give, 
 
 3. reafons why we mufi give much : when we mufi giv e, 
 
 5. reafons why it id not good putting ojftiS death : of what a 
 
 man mufi give: after what manner ,and to what end.p. I 2 . &c 
 
 Grace mufi be communicate d t it is the befi workjof mercy, though 
 
 fieightedby fome^ derided by others. 6. motives to communis 
 
 cate grace from Saints examples : Cjodt glory : the nature of 
 
 grace : the, practice of the wicked: our brothers gaine, and 
 
 oxr owne. pag* 1 8. &c 
 
 Saints frrailties are to be concealed 1 not that they arejuch of- 
 
 fendours as the world deemes them : fc. they are not covetous 
 
 asf becanfe 
 
The Contents. 
 
 becaufe they are painefuli, why they are painefuli ; neither 
 hecaufe they are not waftfull, why they are fruga/2; neither 
 becatife they are not alwaies open-handed to clamorous beg- 
 gers, why they relieve beggers : Ttiffemblers not herejufttfi* 
 ed , but condemned, flandering the Saints. 2. motives perfwa- 
 dingto conceals the frailties of the Saints : what Puritanes 
 are naught, who are here pleaded for: 5 . anfwers to the 
 worlds objeclion,fome Prof eff ours are naught, therefore all 
 are naught* pag. 2 3 . &c . 
 
 Saints muft reprove, and be reproved : how we musl reprove \a 
 man faulty may reprove : 4. cavils again/? reproving, confu- 
 ted. ; .motives per fwadtng to reprove. pag. 3 2. & c * 
 
 Saints muft be peaceable : what peace fuch have : others dif- 
 cordfhould not dijfever Saints , what we muslyeeld to for this 
 peace, pag. 34. #•£■. 
 
 Saints musl forgive : yet LMagiflrates may punifh : Men 
 may fue at law, and how : How men may forgive, who must 
 foroive, whom, when, what, and how : the envious, wrath- 
 full, and revenger no rule for us : 7. motives per fwxding.ta 
 forgive : find objetlions anfmred* pag. 3 "jl&c, 
 
 II. Booke. 
 
 GOD is the Saints Father 1 he is their Father, alitor mo si of 
 thofi wayes whereby man is father to man :. He begets, 
 feeds, clothes, corre&s^ provides inheritance for, and marie th 
 them, pag.qi'&c. 
 
 Saints muft love Cjod : Few love Cjod truly, and who they be. 
 4 . m otives perfwading to love God* pag. 46, &c 
 
 Sawn ts mr:fi fhnnne finne : They are n ot without finne, contrary- 
 minded confuted : felfe-cenceipted Pharifees cenfured, who 
 are fuch: a fixe-f old difference betwixt the finne s of good 
 and bad men: a threefold incouragement of ftnners to fnne, 
 anfwered. fc„ Godsmercifulne(fe. 2 . Hope of late repentance, 
 3* Saints finning. Motvaes diffwadingfromfinne.pag.^t&c. 
 Saints musl depend upon Gods providence : Covet eufmffe cen- 
 fured, who are euvcteous : DepopuLitours cenfured, pious 
 
 poore 
 
The Contents. 
 
 po ore encouraged to defend on God ; meant s mufl be fifed ', 
 and may without covet e o ufneffe : Puritanes > htw coveteous , 
 how not, 4. motives to depend upon (jod. P 4 £-^5 • & c • 
 
 Saint s muft honour Cjod, how Cjod it honoured with foule and 
 body ,and why : why with the tongue , and how. fc. by talking 
 reverently of the Word. 4, abufes,diffwajivesfiem~each. 2.2?/ 
 talking reverently of Gods titles. 3. Abufes, diffwajives from 
 each. 3 HZ] [peaking reverently of divine Attributes, how God 
 ijjuft,how m?rci[ull,who dishonour him in bothy. 4. By (beak* 
 ing reverently of Gods worses, how of creation, and redempti- 
 on, 5 /By a right ufe of an oath. 2. Reafons again/} Anabap. 
 tifts. 4. kinds of wicked [wearing, q.diffwajtves from fuper- 
 ftitious oaths. 6. from caufelejfe t andq. objections attfwered : 
 How to honour god in our lives. 6. Motives to honour 
 Qod. p4g.J2.&c. 
 
 Saints mufl do Gods will : Self e- deceivers : Cjods will mu si be 
 done wholly >, faithfully •, timely ', and continually, ^Motives 
 to do Gods will, and diretlions bow* pag. 88 . &c. 
 
 Saints mufl be content with Gods a'low ttrte : depopulation, u fo- 
 rte, cevetoufnejfe , and pride from difcontent , cenfured, 
 5. reafons why wefhould be content : Honesl labour not for - 
 bidden : T^jr prayer for temporall things, why, and how 
 pray for them : Nor providence : Nor begging allowed : 
 St motives to contentment : what food Jhould content, what 
 raiment, calling', apoore eft ate, and why: with afflictions, 
 and why. }*g-9%* &»* 
 
 II I. Book*. 
 
 Objections againft the fellowfbip of Saints anfwered. 
 pag.m.&c. 
 Saints have fe/iowft.ip with tie Father, the Point proved, and 
 confirmed by four e reafons. fag. 115. &c. 
 
 C omf or tingxhe Saints againft BeRar mines uncomfortable do- 
 tlrine of falling from grace, and the Devils temptations to 
 thispurpofe : againft enemies, poverty, infamic, exile, death, 
 ftnne, and other tcrronrs* fag. 118. &c. 
 
 tsf 1 Repre-^ 
 
The Contents. 
 
 Jjiepr eh ending wicked men: their danger pre fuming to bar me 
 t,he Saints i their folly in not laying hold of this focietie. 
 
 pag.liy&c 
 Perftvading by a threefold motive to this communion. p. 1 29. &c. 
 They who have ordejire this fellow '(hi 'p y mufl Jhunne finne y becattfc 
 it id dar\eneffe y death y it angers God crucifies Christ y grieves 
 the Holy Ghojly makes men monflcrs y if s the proper objebl of 
 hatred y its againfi god, /tnd from tbe'Devill. pag.izo.&c. 
 They -who have or dejire to have fellow fisip with God,mufl avoid 
 the fociety of finners. 4, di(fwajives y whofe children, what 
 beafls^and filthy perfons they be* They are dirt y chaffe y dusl, 
 fmoahe, andfeumme, pag. I $%.&c. 
 
 They mufl labour to be like God y wherein t and why. p.i 3 $.&c . 
 They mufl pray to God t ^Prayerleffe perfons wofullx what faults 
 hinder prayer : How to pray aright, pag. 1 40. &c. 
 
 They mufl he are Gods Word: Lets removed: Motives to 
 heare : DireUions how to hearc to obtaine fellow !hippe with 
 God, pag.i^t&c. 
 
 They mufl fe eke thd Lord: what it is tofeeke; how; by what 
 mfanes y and why we fhould feeke the Lord. pag, 14,6. &c 
 
 They muslfantlifie the Lords Day : the name of the 'Day : the 
 judgement of diver fe Divines of the Sabbath : whether 
 work.es then lawfully what workes meant y dif[wafives:whetker 
 /ports lawful^ reafons y diffwafives y objetlions anfwered'.whe- 
 ther worldly words y 4. reafons : whether worldly thoughts y 
 3 i reafons. ^Meditation of Cjods tforkes, Wordy and why : 
 conference for the Lords T>ay : workes for the LordsT)ay : 
 k, reading, finging, and how \ prayer y deeds of mercy y their 
 kinds y and manner of doing them : Recreation for the Lords 
 c Day; foure motives to praBice. pag, 1 49. &c» 
 
 They musl choofe the thing which fleafeth God : diver fe choo* 
 fersywhich are the befl. pag. 177. efrc . 
 
 They muH take hold of Gods Covenant : the foundation , and 
 frame of this Covenant: how the fame to thejuflifed lewes 
 former ly y as to thejuflifed Chrifiians now y and how not: we 
 mufl enter into, and keepe thi* Covenant outwardly, and how, 
 inwardly ^and how: how the Law binds, how not againfi An- 
 tinomies. 
 
The Contents. l 
 
 tinomifts. 6. motives to keepe covenant with Cjod.p. 1 78. &c. 
 Thijf muft cleave to the Lord, -what it is to cleave to <yW, man- 
 ner ', meanes, and motives. pag. \ 8$JL &c. 
 The j must ferve god : what it U to ferve Cjod : How we are 
 fieefiom the Law, how not y again ft Antinomift s, and others: 
 wemvft ferve God with feare, objeElions anfwered : dijfwa- 
 jives ftomferving foure eviti majiers : the excellencie and 
 manner of (j odsft rvice. pag. i$i.&c. 
 
 II II. Booke. 
 
 ALL Saint shave fellow/hip with Chrift \becaufe they are his 
 fellowes,jpoufe, branches, buildings members,andlinf^t 
 to him in the near eft ties. pag. 202. &c. 
 
 Reprehending thofe who harme them. pag.2c^. &c. 
 
 c Dijfwadi/ig fi'om hurting the Saint s\ why the world is enragd 
 againslthem: who are their greateft enemies, how holily thiy 
 live, how near e and deare they are to Chrjft. pag. 2 1 x % &c. 
 
 Per/wading ail to joyne in fellowfhip with Chrift : This is the 
 fweetesl, mo ft honourable , the firmesl 3 rtcheft, the mo ft 
 joy full an d peaceftsllfocie ty . pag. 2 1 7 . &c. 
 
 Comforting thofe who have fellowfhip with Chrisl,frcm Cbrisls 
 names, agawft fear e\ Chrift loves fuch with all loves: fuch 
 are j uft ified, what jftftificationu, itscaufes. How faith jufti- 
 fieth, how not: pxe notes ofhappineffe^llin the justified. Such 
 are fantlified, ayidhow : difference betwixt juftiftcatton, and 
 fanclification : how fantlified perfens are cleane : how once 
 juslified,alwaies juftified. pag.nS &c. 
 
 They have Chriftian liberty: a foure fold falfe liberty difclai. 
 med; (fhriftian liberty frees not from obedience of the M or all 
 Law : what confeience is, what binds confeience, the Law 
 binds the confeience to obedience : wherein this liberty con- 
 fisls ; its excellencie y a threefold ufe ft em this liberty. 
 
 pag.i&ji.&c * 
 
 Exhorting and direbling to this fociety : Scripture, truths trier: 
 finnes of former times as bad as now, why they feemeworfe 
 now. fag.l^l'&c. 
 
 <tA $ They 
 
The Contents. 
 
 They who have fellowjhip with Chrift, do, find ought to imitate 
 Chrift: wherein we muft imitate Chrift aftivety, paffively, 
 and why : prophage livers, fajhion followers, and followers of 
 men cenfurcd i how men may be imitated, how not : what we 
 mutt doe if we imitate Chrift. 3 . motives to imitate C hrifi. 
 
 pag.ztf.&c. 
 
 They have, and mu(} have faith : and what faith; its excelled 
 cie: three forts faulty concerning faith: our duty concerning 
 fetk* pag.i6i.&c. 
 
 They have gods Spirit abiding in them : its neceffuy, who faul- 
 ty, our duty to examine our f elves: who havt s who want gods 
 Spirit : duties offuch who have Gods Spirit, and offuch who 
 . ™*M the fame. fa£t 2 <$ p# &Ct 
 
 They who havefellowjhip with Chrift, be, and muft be hi&fbeepe, 
 braunchcs,]poufe, members, building: their duties hence. 
 
 pag.ij6.&c. 
 The Conclufionfiewing the drift of all. pag. % 78. &c. 
 
 \ TiiW i ^ 
 
 •">T<vjr rri t -iritirfa 
 
Courteous Reader, pardon 1 pray fmaller fault s efcapedinprin> 
 ting^nd amsnd the fe greater as following. 
 
 Page i?. line ?. rorcomforrs.rcadeconforts. p.*i, I.i.coneSing,r. conveitingp it. 
 I.s8.openly,r.onely.p.j8. 1.19. of,r.as.p.49. 1.28. Icading.r. loading, \\64.l. 3$.ftayn£,r. 
 ftaining. p. 70.I.16. alike,t.alive. p.8o.l.ia.it>r. in. P. too. I.4. where,r. whence, lbid.l.5. 
 Bubus r Subu*. p J08.I $x. money,r.many.p. i78.1.ip.fcele,r.feeke p. 183 1 i7.Iudai- 
 cali,r. iudiciall. p.»27.I 17 we and /%l1 • ■■—'--J -»— « *-* *-/»«;...,<>;,•»,. - ,.« 
 21 j. 1 33 liitrolublcr.inJiflblubJc. 
 
 Mar ginall faults. 
 
 Pag 1?. f-->r tunica quem,r quam.p.J3.bonujn,r horum. p.ioo.comitatu,r.comitatunv 
 Ibid < on f ratiu?,r.contraria. p no. ;c appeaECth,r in apparel', p 345 exemplc. r Hpift p» 
 253.virtutis.r.veritatis. p.i54.X?^.****' fl ^> r - ^/'s , ^««f»i 1 p.256.1imiccs,r.limitcf. 
 
 Information for the meaneft Reader. 
 
 Where ] on Jhal I find thefe following^ this U their fgnification, 
 
 e.g. For example '. 
 
 viz. 5, 
 
 r <to mt. 
 
 i.eS 1 . . 
 . < that is. 
 9, £ 
 
 llid. there, or in the fame place. 
 
C\ . Avoid wicked mensfociety. pag. 6.&0 
 
 2. LoveaU, efpecially the Saints, and all thofe. 
 
 pag. 9 &c. 
 
 All Saints, pag, i. Relieve each other. pag n.8cc. 
 
 3&c. Therefore^ 4. Communicate gifts and graces, pag.ig.&c. 
 
 2.The Lord,or 
 God the Fa- 
 ther.pag. nj. 
 6c c. Therefore 
 
 f 1. ; True good - 
 fellowes have 
 fellowfhippe S 
 with. 
 
 theymuft %. Concealc each others frailties. pag.23.6cc. 
 
 6. Reprove one another. pag.32.6cc, 
 
 7. Strive f >r the peace of the Saints pag. 34. 5c c. 
 \%. Forgive each other. pag 37 6c c, 
 
 Themfelves are comforted. pag. 1 1 8. &c. 
 
 They who wrong them, aad neglect this commu- 
 nion are reproved . pag. 1 z 5. &c. 
 F3, All arc perfvvaded to this communion, p. 129 5cc. 
 To this end they muft 
 
 Shunnefinne. 
 
 Shunnefociety of finners. 
 
 ImitateGod. 
 
 Pray to God rightly. 
 i 5. Heare Gods Word delightfully. 
 ' 6. Seeke the Lord. 
 J 7. Sanftifie the Lords Day. 
 ' 8 Choofe that which plcafcth God. 
 
 9. Keepc Covenant with God, 
 
 10. Cleave to God. 
 \x\. Serve God. 
 
 Ci. They hurt themfelves who ha rme them, pag. 
 
 2C9. 6cc. 
 
 2. All fhould be difTwaded from wronging, 
 
 3. Chriftlefus, or them. L pag 126. 5c c. 
 
 Gods Son.p.102 ^ 3. All are perfwaded to joyne in this communis 
 
 pag.1s5.Scc. 
 pag.138.5cc. 
 pag 140.&C 
 pag. 1 41, &c. 
 pag, 1 46 5ce. 
 pag.14.9ckc. 
 pag 1 77 Sec. 
 
 pag 178. 5ec. 
 pag.i|9.&c. 
 
 pag 191. &c. 
 
 Therefore, 
 
 2. Theft goodfcllowes have God 
 to be their Father pag.41.6cc. 
 Therefore they ought to 
 
 on. page 29 5cc 
 
 They who have fellow fliip with Chriftare 
 comforted. pag. 224. Scc # 
 
 ^5. And perfwaded to 
 
 fi. To imitate Chrift. 
 
 z. Have true faith. 
 
 3. HaveGodsSpirit. 
 J 4, BcChriftsflieepe. 
 J 5, Be branches grafted into Chri/r 
 [ 6. Be Chrifts fpoufe. 
 I 7. Members joyned tohim» 
 <JJ. And Hones built on him. 
 
 1. Love God. pag.46.6Vc. 
 
 2. Shunne finne. * pag-53 Sec. 
 
 3. Depend upon the Lord. fag.65.6cc. 
 
 4. Honour the Lord. pag 72. Sec, 
 
 5. Doe Gods will. pag.88.Scc. 
 
 6. Becontcnt with Gods allowance, pag.98 See. 
 
 pag.2 5 7-&c 
 pag.26f. 6cc. 
 pag 269, Sec. 
 
 ■ pag. 175. 
 
OF 
 
 THE SOCIETIE 
 
 OF THE SAINTS, 
 
 thefirUBooke. 
 Chap. I; 
 
 Shewing the Summe and Occafion of 
 this Difccurfe. 
 
 1 John 1,3,* 
 
 That you alfo mayhayefello^flnp with usi and 
 truly our fellow/hip is with the Father 7 and with his 
 Sonne lefm Chriji. 
 
 OodfeUovpJhif the times favorite , is fo 
 generally applauded, that moft men 
 are almoft tnchaunted with its clamo- 
 rous bruite:Infomuch,t hat many am- 
 ple patrimonies,and great reuenewes 
 by goodfedorvfiip are wholly exhau- 
 fted : many extravagant enormities 
 are fleighted over,becaufe committed 
 not by fome fimple fot , or rude ru- 
 fticke,but by fome goodfellow. Yea, it is eiteem'd a diffident 
 proteelion (with many} againft reprehenfions, andcondigne 
 
 B punifh-^ 
 
* 
 
 Ave aociETiE 
 
 punilhments for blafpheming the names of God {ofacred : 
 exctflive drinking, more thenbrutifh : rotten communica- 
 tion fo conragious : icurrulous jefts,foorTenfiue: miffpeu. 
 ding time fo precious : fcandalizing the wayes of men better 
 then themfclves,fo holy : and for many like execrabte abo- 
 minations, to plead goodfeltowfiip. Goodfcl/ewes I cice inti- 
 mately love, and with fuch intirenelTe aftzttgoodjellow[hip, 
 that I deeme myfelfetoo too unfit to decipher fuch an bea- 
 uenly sflbciation. Yet perceiving flavifh. Hagar domineering 
 over princely Sarah ; hellifh vice jet about ,vamift\ed over 
 with the title of vcrtue: impiety that difgu'fed anticke, to 
 dif-franchife true focicry of its dtierenowne,endeavouring to 
 make it ridiculous with fatyncatl mocks, cynicall girds, and 
 hellifli reproaches: andftrivingto loare higher then is meet 
 for fuch ignoble and illegitimate counterfeits. I cannot but 
 defire curlbrily to curbe this copped monitor, yet with no 
 wrongfnil obtredations j and adorne true goodfeliewfap, not 
 with any Hyperbolical! praifes ; a naked tale moft truly let- 
 ting forth the naked truth; it finning mod bright when it 
 is in the lead: bravery. Neither with any borrowed pain- 
 tings, painting being more meet for ragged wals,then preci- 
 ous marble* But with its ovvne ineffable beauty ,and ineftwaa- 
 ble fplendour : faire countenances needing no colours. To 
 this end I have chofen our J po files words, which fhew vsan 
 excellent fraternity ,and endeauour to agglutinate vstnto that 
 fo fweetSocietie, which is with the Satnis^ with the Father, 
 and with his Sonne lejm Chrisl : which is the true goodfel- 
 Lowjhip ; yea fuch, that whofoever is in thiols VLgeodfe&ovs* in- 
 deed. Who foe wr is not in this Society, is in truth no good-- 
 fefloT*. Yea, fo precious is this* that we all ihould labour to 
 have fellorrfhip with the Saints, the Father, and his Some 
 lejm Chrifi* 
 
 This fellowship or communion is threefold* i. Ofthe 
 members amonguthemfdves: 7 oh with us. 2. Ofthe chil- 
 dren with the Father : Truly optr fellow flip is with the Fa- 
 ther. 3. 0£ the members with the Head : Jndvithhis 
 Sonne le fas Chrifi. 
 
 Ghap< 
 
of the Saints* 
 
 Chap. II. 
 
 Saints have fellow/Sip togetb 
 
 cr. 
 
 FRom the firft obferve this generall grounder Do&rine. 
 All the Saints and Servants of God huvcfcllowihipcne 
 with another : although never fo farrc diftant in place,diffe- 
 rent in conditioner aliens by nation. The fcattred Apoitles, 
 and ^ifperfed Chriftians. The pious Prince, and upright pea- 
 fant. The belceving lew, and converted Gentile have all 
 communion each with otherfjou with us.]] i Cor. 10. 17. 
 Wee : that is, all true Chriftians, are ome bread : (lie wing 
 the anion, and Society of the Saints partaking in one breach 
 l Cor. 12. 11, 1?, 20 ,27. Tfyrvjox are the body of Cbrift, and 
 members in particular, Eph.4 4. There u one body 5.23. Col. 
 1 . 1 8. H eb. 13 . 3 . Beingyonrfelves alfo in the body, Zach. 3 . 8. 
 Thou and thy fe Howes. 
 
 i. All members of one and the fclfcfamc body have 
 mutuall Society. 
 
 But all the Saints .although diftant,different, &c. are mem- 
 bers ofone and the felfc fame body, ?pbef. 3.6 . The Gentiles 
 fellow beires, andof the fame body. Therefore,&c. 
 
 2. All (tones of the fame building have communion one 
 with another. 
 
 All the Saints &c.are ftones of the fame building, Efhef.t* 
 20,21,22. 1/^.2.4,?. 
 
 3, All branches of the fame vine have fellowship one 
 with another. 
 
 But ail Saints areWanches of the fame vine,M. 1 %. t .?: of 
 which vine Chrifts godheadis the root,his manhood the ftock, 
 his graces tbeiappe, his fervants the branches, and good worlds 
 the grapes. 
 
 4. All fuch who are children of the fame parents have fel- 
 low (hi peach with other* 
 
 But all the Saints are children of the fame parents, liaving 
 all one Father, Rom.8. 14. Eph»4-6. One Motber 3 Gal.^. 16. 
 
 'B 2 One 
 
 *Dq8.v 
 
 Reafin r. 
 
The Societie 
 
 20a 
 
 One elder 'Brother Chrifi leftu, Heb.2.1 i. All being begotten 
 by the fame immortdi feed, i Pet.Ui$. And nourtfhed by the 
 famemilke* I Pet. 2.2. 
 
 5. All thofe who arc heires of the fame kingdome, have 
 fellow fhip one with another. 
 
 But all the Saints are heires of the fame kingdome. All being 
 Heires ofpromife> Heb.6. 1 7. Of (in eternall inheritance, Heb. 
 9. it* Of Gods kjngdome, lam. 2. 5. And fame kingdome, 
 Mat. 25. 34. 
 
 6. All fuch who are fouidiers of the fame band/ hayjs fel- 
 low fhip one with another. 
 
 But all Saints are fouidiers of the fame combate,againft the 
 fame enemies, Eph.6. ! 2. With the fame weapons, 8ph* 6.12, 
 1 $. Vnder the fame Captaine Chrifi Iefus, i.Tiw. 2.3. For 
 the fame Crowne and Conquefl. 
 
 7. Allthofcwhoare theone, and onelyfpoufe of Chrid, 
 have fellow fhip one with another. 
 
 But all the Saints are the one, andonely fpoufe ofChrift, 
 Rev.ig.y. 
 
 8. Allflieep of the fame flock and fold have fellowfhip 
 one with another. 
 
 But all Gods Saints are fheepeofthefameflocke and fold, 
 Luke 1 2.3 2./0&.IO.4. 1 6. 
 
 9. Thofeamongft whom is unity in Religion, unanimity 
 in affection, and mutiiall charity, have fellow fhip one with 
 another. 
 
 But Gods Saints are fuch amongft whom is unity in Relu 
 gionJUph.q 4,5,6. Sympathy in affetlion, Rom. 1 2.1 5, 16,10. 
 And mutual! charity ,Rom.i 2. 1 3. 
 
 10. Thole wliohave thefelfefame gf ace and glory, have 
 fdlowfhip one with another. 
 
 But all the Saints.have the felfefame grace and glory. 
 
 1 . They have the fame grace of faitb,or like faith, 2 Pet, 1 . 
 1 .Faith is like in regard of property and power : eacbiaving 
 faith having this property and power, that it doth receive 
 Chrift who is the common object offaith(although not in e- 
 cjualkie a* meaiiire,one more,an6ther lefle, according to the 
 
 proportion 
 
of the Saints. 
 
 proportion of faith.)By the which like faith all Saints enjoy 
 the fame grace of adoption Job. 1 . 1 2. The lame grace of jttftifi- 
 cation ,Rom.^.\. 5. The fame graccofJdnclification^Acl. 1 5.9. 
 The lame grace of patience ,Heb. v t . The fame grace nfpfrfe- 
 vcrance,! Cor.i.iq. The fame viElory ovcrtbeitorld, I lch^. 
 4. 1 he lame conquest ever Sathan y Epb.6* 16*. And the faine 
 hope ofgl&rification^Rom. 5.2. 
 
 2. All Gods Saints have lik* glory, 2 O.j.i. #^11.39, 
 40. Degrees and differences or glory I verily thinke tfetre 
 arCyAfattb.10.13. To Jit on Cbrifts right hand, fignifying ( as 
 I conceive) the chiefeft glory and bleiTednefle in Gods king- 
 dome. Vpomhefe grounds I may fafely averre; Thatafithe 
 Saints and fervants of God, although never fo farre diftant in 
 place,dirTerent in condition, or aliens by nation, have/^'W- 
 IBp together. Firff,can any fellowship be more compacfyhen 
 of. ftones in one edifice, limbesof the fame body, and twigs 
 of the fame root ? Secondly,what/>W<?r8/7; more intimate- 
 ly indecrd each to other, then of Co-heir -est Co-partners m 
 grace and glory ? Co-workers in the fame labours ? Co-enjoy- 
 ers of the fame husband ? Thirdly, what communion more 
 firmly cemented then that twixtbretbren-bhhe fame parents,, 
 (heepe of the fame flocke } 
 
 True it is,fomc are Iewcs 3 fome Gentiles.But god is not the 
 Cjcdofthe 1 ewes only Jjnt of the Gentiles alfo 3 Rom.2.i9. Qat.^. 
 6. and 6.1 5;. But fomc are honourable,fome ignoble. True : 
 So in a body there are feet afw ell as higher members, yet ail 
 one body. God is no refpecter of perlbns, hischoyceisnot 
 like mans, 2 Cor.i.zj. But fome live in Enrcpefome in Afia. 
 Yet are all in the fame fold and family. They are many mem. 
 hers yet but one body, i Cor. 12.27. They are feverall branches- 
 Yet but onzvi'4e > !oh.i<$. They are diverfeftones.Yet but one 
 building. 
 
 B 3 
 
 Chap, 
 
 ). 
 
 4. 
 5. 
 
 6. 
 
The Societie 
 
 Vfe.l. 
 
 See M.Bouhen 
 walkin.» with 
 God. f*gsjl*&c. 
 
 Ob. An. I. 
 
 Ob*An t i. 
 <Ditf». I. 
 
 Chap. III. 
 
 Firft Vfe of the P oint. Society wit bfnners to be Avoided. 
 
 IF there be fo ncare affacUtion (as there is) betwixt Gods 
 Saintshhtn every affociat in thisgvodfe/iowfiipfaould aban- 
 don Society with the men o£Be/ial,Eph. 5, 1 1 /have nofe/tew- , 
 feip,8cc.By confequence 5 not with unfruitful workers of dark. 
 nes.For what communion bath light with darkneffe? What cots- 
 cord hath Chrisl with Belial* What part have belecvers with 
 infidels^z Cor.6.14, 1 s, io\Doe not thefe Scriptures, PfaL6. 8. 
 Depart from me joti workers of iniquity. Pfal. 1 1 p. 1 1 5. De- 
 part from me you evill doers. Vizl.i 20.5 . Woe is me that I dwell 
 in LMefech. 2 Pet. 2.7. Lot vexed with the conversation of the 
 wicked, reach us, that good men which are true good fel- 
 lowes loath fociety witluhe wicked ? Can there be greater 
 enmitythen betweenelambesand wolves,the feed of the wo- 
 man and the ferpent, gen. $. 1 5. Can there be greater antipA- 
 thy then betwixt GodsSamts,and Sathans flares? Godsdar- 
 lings,andSathansdrofle? Mare men. True: fotheftink- 
 ing puddle, and pleafant ftreame are both water : the tart' 
 crab, and fweet apple both fruit. All are of the fame lumpe. 
 True : yet not caft in the fame mould: fome are vcttcls of ho- 
 nour, fome of dishonour. Are there not contrary natures in 
 them; grace working in one, finne in another, then which no 
 qualities more repugnant ? Are there not contrary maimers 
 guiding and governing them, and in them, God in the good, 
 Satban in the wicked ; then which no fubftances more oppo- 
 fite? Can there be greater repugnancy then is in their ddires, 
 endeavours, ftudies, andtboughts ? the one defiring and en- 
 deavouring to pleafe God, glorifie his Name, do his wil^&c. 
 The other to fulfill the fenfuall hi (tsofthefiem,fervc finne, 
 the worId,and the Diveli ? Can there be wayes more oppo- 
 fite then theirs; the one going towards heaven, the other to* 
 wards hell r As it is altogether importable for thefe to walke 
 together; fo is it extreame perillous to be fociable with 
 . wicked. 
 
of the Saints. 
 
 wicked men, their fociety being dangerous and infectious. 
 Cu-lome with the cvillti the fooiofwickednejfe, Heathen fay. 
 <»A tittle leaven lexvenetk the whole Ixmpe, the ApoitVe faith, 
 £4/41.5.0. Andourproverbetels us, that one fiabbedjheepe 
 inj efts air hole floci^e, Thefe Syrens will bewitch us if well- 
 (ten to them. A man cannot takf this fire in hi* boforneandnot 
 be burnt : handle this pitch without defilement : neithe>walk 
 with thefe bryars and remaine whole. Pfal.\o6*%%. They 
 were mingled am owt ft the Heathen , and learned their worses. 
 Tcmpred they were, and tainted by thfs coupling. 
 
 What wife man would willingly converfc with crueltand 
 favage beasts ? But fuch are wicked men in Gods efteeme : in 
 theirprafrife? 3 anddt:lights,Pya/.22.T^.io.//^.ii.^. 
 
 Arc not wicked men in Scripture called Spiders y Cock*trices 
 //d . 5 9. 5 . Fipers, Mat. t,2. 2 4. and Scorpions, Eze^. 3,6? And 
 will any man in his right vo its company with the poy fenous 
 Spider, eye»kilfing Cockatrice,and venemous Viper ? 
 
 Thefe mtn are briars, Ez.el^ 2 >6. And themes, I fa. 27.4. 
 Jgj^at prudent ma-n would delight himfelfe acrudit. fuch in- 
 commodious con forts ? 
 
 Are men infociable' bee sufe they will not inter-meddle 
 with wicked men, who zsfmoak? futfocace and imoorher 
 grace in the good ? Pfal 6S. 2 . 
 
 Is it not a point of folly for Gods Saints who are clad with 
 the precious robes of Cnrifrs righteonfneffe, and adopted 
 into Gods family, to foyle themselves with fuch fteri- 
 lous-duft, and conra urinous*/^/, ■ Pfal.1d.4z, Is it conveni- 
 ent for Gods wheateunnecerTarily to intermingle- with fuch 
 ch,ife, PfaL 1. 4. Light in weight, in worth, converiati- 
 on, and condition? Can itany waves bqiefite Gods gold 
 and precious jewels to commtxe with wicked drvfpq PfaL 
 1 1 9- t 1 9. Labouring to darkenjCorrupr 3 anddefiie the rigbte- 
 ous,3s drofle doth gold ? 
 
 Seeing therefore O you Saints of God, youhavec 
 nion with zsfbraham^nd all his children : Do not you e\-a- 
 ciie intimate paffages oflcvc with the lirabs of Sahan. It is 
 lavvfull for Gods Saints to be in company and convcrfant 
 
 with 
 
 ?*t rter-»pt»;roy.4.\ 
 
 "l a r* 
 
 Prov.tf.2?. 
 
 Difa.V 
 
 2. 
 
8 
 
 The S o c i e t 1 b 
 
 with the wicked by divine precept, ft. when they are of the 
 fame family, as parents and children, husbands and wives, 
 matters and fervants ; thefe may lawfully converfe together, 
 though oneamongft them be impious, i Cor. j, iq. n. 21. 
 lTim*6.\. 1 Pet. 2.i%. And when by plantation and co-ha- 
 bitation they be of the fame particular Church and Congrega- 
 tion, as godly and wicked Parifhioners andPaftors: thefe 
 may lawfully communicate, the godly with the wicked. 
 2. By divine providence, when it is not defired or fought for, 
 but ojfred m curtefie,Z#<r. 1 4. 1 5 . or enforced by authoritie, as 
 in civill Services, CommifTions, Syfes, SefTions, Imprifoa* 
 ments, &c. Or occafionedby neceffity, as in bargaines, buy* 
 ings,&c. I thinke it not unlawfull fimply for a true gosdfel- 
 low to have community with the wicked, there being a ne- 
 ceffary and inevitable Society, ft. 1. By divine precept, 
 of a good fubjedl with a wicked Prince, "David with Saul : 
 A good Minifter with a bad people : A good wife with a 
 wicked husband, 1 Cor.j.&c. 2. By Gods providence, mee- 
 ting together in the way, market, feaft,&c..afwell as a vo- 
 luntary and free. Neither is every voluntary unlawfull ; for a 
 good man may freely converfe with the corrigible,fo that be 
 defirethjendeavoureth^and hath hope to wione him. It is the 
 voluntary Society with the incorrigible (inner which is {ofln* 
 fnll i Pro.\.io& 1 /[.J.i Cor. 6. \^an&(o dangerous ,Prov.\^ 
 20. Ezra 9.14. Namely ,if it be caufelefle, careleffe, comfor- 
 table,and continuall. Difacquaint therefore your felves ( you 
 true %oodfe/Iowes) from the intimate fellowfhip of Idolaters, 
 D^.7.2,3. S corner if o£Gods Word,and good counfell, PfaL 
 1 . 1 . Dijfendlers^kL 26.4. Adulterers ,Pfal. 50.18. dpoftates, 
 P/a. 101. *. Slanderer sjb. 5 .Proud perfonsjb. Cruellmen, Pfa. 
 \ 7 9.1$. Drunkards & gluttons 3 Pro.27. 2o.Thde,2ndfachlike 
 perfons are noted out by the Spirit of God, as unfit for Gods 
 Saints to communicate their fweetpaffages of Chriftian love, 
 and fan&ifled arfedlion. Neither in truth can they finde any 
 more confolation in their company, then delight in grapes of 
 gaM s Deut. 32. 32. Contentment in drinking downe filthy 
 dregges,Zefk. 1.12. Or odoriferous fent in the vomiting of a 
 
 dogge 9 
 
of the Saints. 
 
 dogge,2.Pet. 2.22. Neither can they reaps any more comfort 
 in their communion, then fwcetnefle in the apples otSodome, 
 or ftrength in a rotten fticke ; for with them they fliall never 
 hav r e their tongues cxercifed, nor their eares acquainted with 
 any chriftian difcourfe ; and by that meanes in time will grow 
 dull,andheartleflfem holy duties. I will conclude this parage 
 with fome correfpondent fayings of Saint Chryfcftomc : « For 
 this (faith he) was thecaufe of mine to the lewes y that they were 
 converfani Tvith the wicked, therefore alfo they received the 
 law, and were federated by the lawfi-om them> and were com- 
 manded to [hun their marriages ; therefore the law was called 
 a hedge, becaufe it did environ themronnd about, and did re- 
 ft raine their familiar converfat ion with the wicked t For it is 
 Hvtafmaliftep totheincreafe of vert tie to avoid, and ship backe 
 from fuch mens company. And it is not a finally or light helpe 
 tofafety, liberty \ and all fie a fur e to be freed from fuch ana(fem~ 
 bly of men y and to be converfant asfarre as may be from the com- 
 pany ofwickedmen i yea truly it ii a great happinejfe f 
 
 Chap. IIIL 
 Vfe l • Saints mnsl lone, eft e dally all Saints, 
 
 T Here being fuch a combination of Saints, They ought en- 
 tirely to love each other, yea with fuch ear neft ardency, 
 that time by peecemeale may not empayre, fancy diflblve, nor 
 fufpition enfringe. Very needfull it is for all fuch who are 
 joyned in this goodfellowfhip y to love cne another. For 
 I . Hath God commanded us to ferve one another in love 9 GaL 
 5. t 5. and mail not we obey ? Did Godfo love this fociery > 
 that fovithefexthis one and onely fonne y 1/0/2.4. 10. Doth 
 Chrift: teach us, that love is a note of hid Difciples, fob. 12.14. 
 Doth bis beloved Difciple make love to the good an infallible 
 demonftration of Gods cohabitation, 1. lohn$. 11. Is it not 
 meete and fit for brethren mutually to love ? But we are bre- 
 thren. Doe not we love our bafeft members? But we all are 
 
 C mem- 
 
 Vfe2. 
 Reafini. 
 
Se teter odiffe opor* 
 m.Auguft. ia 
 
 pail** 
 
 Mot. i< 
 
 2. 
 
 The SociETiE 
 
 members of the lame body : Andfhallnotwclove one ano- 
 ther ? Love we therefore. But whom fhould we love ? 
 i. A! men for they are al brethren partaking with us in com. 
 mon nature. The workmanfhip of our Creator, whofe good 
 pleafureis that we (liquid love them, oJWatb.yqq. Love 
 therefore all men ; for he who hates a man loves not his ma- 
 ker. But David bated fitch who hated God y Pfal, 139. 22. 
 True, he loved not the vice for theperfons fake, nor hated 
 the perfons for the vices fake. Tohatethefinne,and love the 
 perfon, is a charitable Chriftian hatred: We ought to hate 
 knowingly loving the perfon, loathing his eviil properties : 
 loving the fubftance, hating the naughty qualities : loving the 
 creature,detefting the corruption : the former being of God, 
 the latter from the divell. Shew therefore (thou true good 
 fellow) fuch tokens of love to a fonne of '# elial which may be 
 beneficiall unto him, and not hurtfull to thy felfe; advifing, 
 compelling, admonifhing, reproving, correcting, relieving 
 him in his diftreflfe, and praying for his amendment ; That his 
 wolvifh nature may be turned into a Iamblike difpofition: 
 Perfecuting Saul 'may become a preaching PauL But do not 
 ioynewithbimin intimate friendfoip: do not countenance,- 
 commend, nor juftifiehim in his lewd converfation. For 
 thefc tokens of love cannot be afforded without prejudice to 
 thy felfe, and hurt to the other. 
 
 2. Are wee to love our enemies, how much more our 
 friends and fellow fervants, &c. Let the men of this world 
 love any but thefegoodfeflowes-, let them fay fuch men are ho* 
 neft men, and we could love them, were they not fo precife. 
 Let them love tinners more then Saints : yet all you which 
 are incorporatedinto this fociety. Do you love men for their 
 wifdome ; although fuch love men for wealth. Doe you love 
 men for their new birth ; although fuch love men for their 
 rich birth. Doe you love men for their holinefle ; although 
 others love men for their honour. Do you love men for their 
 graces, not for their greatneffe. Love grace in any, love it in 
 all. Reafon thus with your fe^ves. Is not bee worthy my 
 love who hath the Lords? Did Chrift redeemehim; die 
 
 for 
 
of the Saints. 
 
 for him ; make him his flefli : and fliall not I love the redee- 
 med members of my Saviour? Hath God given him his 
 fan&ifying fpirit, faving graces, aflurance of glory, and ftiall 
 I deny him my love ? Is not grace and goodnefle as lovely in 
 one, as in another ? Doubtletfe it island therefore if I love any 
 one becaufc he is indued with faving grace; becaufe he is the 
 child of God; becaufe he is a member of Chrrft: f cannot 
 but love all who are indued with faving grace,&c. Can there 
 be any thing vpon earth more amiable then thofeof this af- 
 fembly. I. If birth may allure ; who more neblefGo&s Sons, 
 Chriits Spoufe,a heavenly ofcfpring. 2. If vertue; who more 
 wife then thefe who are wile unto falvation ? who more court- 
 eous then thefe that overcome the world, mortifie the 
 flefti, and quell the fierie darts of Sathan. $• If alliance ; who 
 moreneerely alljed then children of the fame parents ? 4. If 
 beauty ; who more amiable I Infbmuch that although the glo- 
 rious funne euer fhining with fuch radiant fplendour : al- 
 though the pompe and glory of the whole world could not 
 allure the Sonne of God, yet the inward beauty of the Saints : 
 Ghrifts Spoufedoth ftrike as it were his heart with a vehe- 
 ment affeftion & paftion of lovCyCant.q.p.Thau art faire,&c. 
 1 . 1 4 .all glorious within 3 PfaLtf. 1 3 . Love therefore all thofe 
 of this fraternity. Be it that they are of another nationjyet ail 
 are one in Chrift. B"e it they are poore, ignoble, and thou ho- 
 nourable: God loves them not the lefle for their bafenefle. 
 But he hath beenevngratefall to me. Thou alfo haft bene 
 more unthankfull to God, and yet thou wouldft have him 
 love thee. But he hath many frailties : So haft thou, and yet 
 thou loveft thy felfe, and defireft the love of the Saints. Thefe 
 proceed not from the fpirit, but the flefh. Canft thou 
 beare with faults in thy felfe, beare with fome in thy brother. 
 Let not hatred of hisfinne hinder thylovcto him : hate the 
 finne,y et love thy brother : God hateth thy (innes, yet loveth 
 thee. But he is mine enemy: then endeavour to make him 
 thy friend : Vice is taken away by vertue; hatred by love. 
 Love: But now? Indeed and in truth, i.loh.^.iS. Without 
 dijJimulation y Rom, 1 2. p. So as to laj downc our livtsfor the 
 
 C 7. - bre- 
 
 II 
 
 Ok 
 
 An.u 
 2. 
 
 >• 
 
u 
 
 The Societie 
 
 FirtntU ?ag*(levfit 
 epijccfui JLleniiri 
 ncfcic$rodere nolo. 
 Aug. <Jc naend. 
 pag \9. 
 
 Ambrose vir- 
 gin.lib.a.p. 8i.8a, 
 
 See M.Boultm 
 walking with 
 God. $ag. %yj. 
 
 brethren^!, Ioh.^16. Thusrenowried Hefterq. 16. Iflpe- 
 rifh^&c* Thus a Bifhop anfwered a judge commanding him 
 to diiclofe his fellow Chriftians, I know not how to lie > I will 
 not betray. Thus Bidymns to fave the chaflity of Theodora 
 condemned to the ftewes changed apparell : fafely difmifTed 
 her, died for her, and with her. And greater caufc have we 
 thus to doe then had PyUdes for Orettes : or thofe Pytbago* 
 rean Philofophers, Damon and Pythias t 
 
 Chap. V. 
 
 Vfe ?• Saints muB relieve others* 
 ■ 
 
 WEe having fellowship each with other, ought to 
 communicate fuch gifts and graces God hath given 
 us to the benefiting one ofanother. In a body all members 
 have not the fame vigour, neither are the fame gifts granted 
 toallinthemyfticallbody : Bodily members intrude not in- 
 to each others office: neither in the myftical! body fhould 
 they thrufhhemfelues into oneanothcrs calling. All the mem- 
 bers of the body dee whatfbever they doe to the common' 
 good, or profit : So likewife fliould Chriftians referre 
 all their actions to the uciiitie of the whole body. 1. The 
 Church. 
 
 We fliould therfore relieve one another,as members of the 
 fame body. This duty is Co perfpicuous that it needs no large 
 difcourfe to procure credence: for not oncly diverfe undenia- 
 ble confirmations which might be«drawne from Gods facred 
 truth,and many unanfwerablereafons declare its neceffity :but 
 even experience frhe miftrefleof more wifedome then folly) 
 teacheth us that flones in a building fupport each other : 
 That branches of a tree doe fo draw notirifhmcnt from the 
 ftocke, that each harh fufficient fappe, and proportionable 
 toitsnecefllty. That members of our bodies are not one'ly 
 careful! of themfelves, but of their fellowes. Inforriuch that 
 the eye is bufie to adornc the body, yet not it feife: the hands | 
 to cover the whole* themfelves remaining naked. That faith- ! 
 
of the Saints. 
 
 n 
 
 /^^y>;>W/areinprofperitieapleafure, afolace inadverfirie, 
 and in griefea comfort, yea iuch who account a mans mif- 
 hap their mifery, the pricking of our finger the pierciugof 
 their heart. And this Doctrine I have now in band doth tell 
 us that all comfor ts of this good fellowship arc fienes of the 
 fame building,then which there cannot be a more fume con- 
 nexion. Branches of the fame vine: then which there can- 
 not be a more inherent inoculation. CMembers chhz fame 
 body,in the which there is a moft tweet concordance. Are all 
 in an inviolable league offrtendfiip^n which fellowfhip there 
 ought to be no falfhood : where fimpathy of manners mould 
 make con junction of minds, and therf ore thofe ofthisconfo- 
 ciation cannot but relieve the diftreffes each of other. Inflead 
 therefore of proving the point which is undeniable, let me 
 perfwade you topraelife the duty fc tragical! to many men. 
 To this end confider, that I. by relieving our fellow- mem- 
 bers we become creditours to the worlds Creatour, Prov. 1 9. 
 17* 2» By fuccouring Gods Saints we take the way to en. 
 rich our felueSj/Vw. 11.25. 3. And we do a worke accepta- 
 ble to God, Heb.\%. *&• 4- Which fhall$e rewarded, Eccl. 
 i2.i.P/2r/.4i.f . ^/^/. 25.55. If we come fhortin thisduty 3 
 Godwill not heare us, 7^0^.21.13. 'Dives could not geta 
 drop ofcold water to coole his tongue. 6. The poore Saints 
 haue right to cur fubftance : We fay not give me my bread, 
 but give us cur dayly bread. And therefore one of the Fathers 
 faith, It is the ftarvelings bread whichthcu doft keepeback : 
 it is the garment of the naked which thou locked up : it is the 
 fhooe of the unmod which corrupts by thee : it is the mony 
 of the needy which we polTeffe unburied with us. Give 
 therefore. 
 
 1. Eut who fhould give . ? All of this feciety. Beyonrich 
 w^» (faith holy Salvian ) firft,ingiving y tvho are the chiefe in 
 jndging ; be you the chiefe in bonntifnlaeffe offubs~lance y which 
 are chiefe in hberalitie of words. You who have thUtvorids 
 goody 2 Tim.6 : 1 7. For you are beft able : 'David fent there- 
 fore to Nabal rbr liiccour. La^^arm lay at the rich mans gate. 
 2. You have received moft from the boundleflefeaofGods 
 
 C 3 mercy, 
 
 ,,*{#i>». 
 
 Tameiiciftnu eji 
 fmem l» uses: nu~ 
 ditunna quern in 
 concltxi c.ifir- 
 90H dtfea/ceati 
 ca.lr.em qui afkd 
 tt murcffui: 
 gentu arreKtum 
 quotLpoJJldemiu in- 
 buraaltrn. 
 Eflote -vol divitts 
 frimi in ctnftrtK- 
 do-quieftu friir.i 
 indifctzner.ib, 
 eflcteprimi in /*r- 
 fixext rerurfiybul 
 l't>5P a S-'53v. 
 
 
*4 
 
 The Societie 
 
 Ob. An. i. 
 
 Do hwnxaitxti Hon 
 
 homini. 
 
 I give to the man, 
 
 not as a wicked 
 
 man,but becaufe 
 
 he is a man of 
 
 mine own nature. 
 
 2 
 
 *Negd»dicaufa 
 aua.ro nttfquar/t 
 deficit Mini p.67. 
 
 6. 
 
 Ob^An.i. 
 
 mercy, and therefore by diftributing to the poore you mult 
 fend backe moil: againe, Eccl.1.7. Be not you therefore like 
 thofenchufurers,iV>&.5. Nor thofe rich oppreflours, Iam.%. 
 6. moftcruell, leaft companionate. What though worldly 
 rich men fay (as *caufe of denying is never wanting to a covetous 
 man y faith a Heathenj with Nabal, 1 Sam.z\. 10. There are 
 many idle, &c. and becaufe there are many fuch will fend a- 
 way good David comfortiefle by weeping crofle. Yet do you 
 relieve many who are unworthy,rather then fend away one 
 David without fuccour. Let them fay there are fo many large 
 contributions,that mine is needleffe. Yet do you give. For 
 what though much is given, yet not enough. Much may 
 be given, yet the poore defrauded of it. What is it to us 
 what others give, if we give nothing? Let them fay they 
 have no need, yet do you give. Extreame needy perhaps 
 they are nor,having fomething ; yet in great need they may 
 be, not having fufficient. W hat though many rich men care 
 not how much they fpend upon their backs and bellies, bow 
 little upon the poore : yet do you fo attire your backes, and 
 (ccd your bellies.t hat Chrift may have a (hare in his members. 
 Let them thinke nothing toodeareifitbethefafhion; top 
 cofily if it be dainty : Yet do you thinke nothing toodeare 
 for your Saviour, and thinke all too coftiy which difables 
 from relieving Chrift in his members. What though many 
 regard dogs more then Chriftians , tbefe being warmed at 
 the fire when thofe ftarvc with cold : thefe being fed whiles 
 thofe famitli. Yet all you rich men of this fociety do you 
 efteeme them as they arc indeed your owne, and Chrift his 
 members ; For we have fettorvfbip one with another. 
 
 2. But rauft none but rich men give? Doubtlcffe yes. He 
 who iaboureth for his living muftgive, Epb.4,22. The poore 
 ^Macedonians did give, 2 Cor. 8. 2. Chrifi lefus who recei- 
 ved of others, L^r.8.3. Gave to the poore, lob. 1 3. 29. Say 
 not therefore I am poore and have but little, how fhould I 
 give ? Art thou more needy then that widow, who giving 
 two mites gave all, Lac. 2 1 .4? Art thou more penurious then 
 the widow otSarepta, 1 Reg. 17. 1 2. Yet ihe gave. Art thou 
 
of the Saints. 
 
 »5 
 
 (6 poore that thou canft not give a cup of cold water, CZ'atth. 
 10.41.' Ofa httlegive a little, and the gift is great. Godre- 
 gardeth not hovo much , but of hot* much) hee fives abundantly 
 who leaves but little to himfelfe. The widow es mite with a 
 willing mind is accepted. Say not I (hall want my felfe. Sa 
 lomon faith the Contrary, TVw. 28. 27. Say net I fhall Icfe 
 what I givc y the Lord telling thee, that thou fait fir.dit.SccL 
 11. 1. Say not I muftfave for my children. The Lcrd faith, 
 tbej Jballbefed, Tfal. % 7. 2 t . Give therefore. 
 
 3. But how much fhould I givej Giving of almes is com- 
 pared inferring of feed, 2 Cor. 9. 6. From which comparifon 
 I coiled, thatfirit as the husbandman of theincreafeofhis 
 corne referveth part for feed againe, fo theChriftian rran 
 ought of his increafe to beftow part upon charitable ufes, 
 ZfZMQ.io. iTcr/. 10. i,?,6. Secondly, a> the husbandman if 
 he have ground and feed foweth much. So the Chriflian man 
 if he have plowed ground whereon to fo to this feed, waters 
 whereon ro-caft his bread,and (eed alfo,he ought to fow plen- 
 tifully. Thirdly ,as the husbandman rather then he will want 
 feed , fpares from his backe and belly. So fhould the 
 godly man rather then not have feed of mercy to few, fpare 
 from his owne belly. Fourthly, as the husbandman (owes of 
 his beft,fo we fhould not give erf our worft. Almes are facri- 
 fices y Pkt!.A.i%. ButGodmuftbefacritfced toohhebeft. A 
 cup of water is accepted where there is no better. Thewi- 
 dowes mite regarded becaule fhe had no more. But he who 
 gives crummes having abundance, fowes rotten feed which 
 will prove fruitlefTe. F.itly, as the husbandman carts one 
 handfull after another, fo the Chriflian husbandman fhould 
 fow not once onely in his hfe,or once by the yeare, but once 
 and againe, Eccl. 1 1. 6. Remitting due debts in cafe of ex- •' 
 treme poverty, Sxod. 22.26.27. Lending freely to the nee- [ 
 dy, 'Dent. 15.8. Lhc.6.-< 5. Giving bountifully of our goods, . 
 Exod. 22.25. I n * word tberefore,we muft behberall in good 
 verges, 1 Tim. 6. 1 8. It is not enough for a rich man to give, 
 except he gives liberally, Deut.15.%. Thou (halt open thy hand 
 wide. Firii 3 much is required of him to whom much is given, 
 
 L"CA 2. 
 
 V\cn curat Deia 
 quantum ft d ex 
 qtirnto^axu tmm 
 .•j amp arum 
 fli rt!t«u:t. 
 2. 
 
 3- 
 
 Why wemuft 
 give much. 
 
\6 
 
 The S 
 
 O Cl ET1B 
 
 laepibeneficium 
 bis duty qui datce* 
 leriter. Publ.p.G?, 
 
 Luc. 12. 48. Secondly, the neceflities of the needy being 
 great, there mould be a proportion tvvixt giving and their 
 need. Thirdly, the more men give the better k is for them- 
 feives, 2 Cor. 9. 6. According to our feed we mall reape in 
 harveft. He who fowes (hort of his ability, mall receive 
 mort of his expectation. Yet muft we not fo give as to leave 
 nothing for our felvcs ; our fountaine mult be difperfed 
 abroad, yet mud we not give away fountaine and all, Trv, if. 
 i<5,t7» We muft refer ve one coare to our feives, Luc. 3. 11. 
 except in cafe of great neceilitie, when there is no other way 
 to relieve thofewho are to be iuccoured, but by giving be- 
 yond om powers Cor. 8.2,3. and ib giving as to fell all, tnc. 
 12.35. ^^4.34. 
 
 4. But when fhould we give ? Seed is not Fowne in har- 
 veft, but whiles feed-time lafteth : fow therefore whiles our 
 feed time laftcth. Be alwayes ready ,i 7Vw.6. i8.77/«/j.r. 
 Be not like many men who arc never ready to give while 
 theylive: refervingailtothelaft, this courfe being firft a- 
 gainft Religion, which would have us alwayes ready. Se- 
 condly, againft reafqn, for i s it a time to fow in harveft ? O 
 you prepofterous benefaftours, who put off all works of 
 mercy vntill you die.Confider, 1 .Death may fiirprife you fuel- 
 denly, how then will you give? 2. Riches may leave you, 
 although they now cleave to yon in abundance: give there- 
 fore while ycu have time. 3. That the ncceflities of the nee- 
 dy and pooreare prefent : and the light of nature tels us,that 
 be gives a benefit to the needy twice wbogivetb cjttickly. What 
 good had it beene for Dives to have comforted Lazarus 
 thus. Be content thou forlorne man to endure this extremi- 
 tie vntill I die, and then I will bequeathe thecfomewhat: 
 whereas Laz,artu might ftarve before.thatlegacie could re- 
 lieve him. 4. He who gives whiles he lives is partaker of the 
 poore mans prayers : he who puts offall till death, tempts 
 the poore and needy to wifh his ending, and fo occafioneth 
 him to be acceffary to his death. He that would have the 
 poore mans prayers while he lives, and teares when he is 
 dead, let him give in his life time. 5. The unfaithfulnefTe of 
 
 men 
 
of the Saints. 
 
 »7 
 
 men put in trufl: is fuch', that it is good for men to be their 
 ovvnc executors in giuing to the needy mans reJiefe. The 
 husbandman knowing the ground to want feed, fowes al- 
 though it fayes nothing, lob if he faw the poore without 
 clothingjdothed him. He that fee th his brother bane needed 
 Jhuts up, &c, 1 rlo h . 3 . 1 7« Pare religion ^and unde filed is to vi~ 
 fit the father!? jfejam.i. 27. not to fuffer them to vifit-by beg- 
 ging which is a diforder in a commonwealth. Inquire wee 
 therefore fuch who dare not for fliame, or cannot forficknes 
 askc,andbcftowouraimes vponthem. 
 
 Give. i$ut of what? Ofamansowne. Give in juftice, 
 goods truly gotten, /fa. 5. 8. 8.5. 58. 7. not goods of oppref- 
 (ion, vfury,&c. fuch are for reftitution £ without reftitution 
 (which is an aft of juftice bj which thai is relayed to every man 
 which is taken from him) Cjod accept eth not your confejfun, 
 nor jet jour repentance^ not diftribution. Thole who give 
 goods wrongfully gotten, to the poore : doe give their fub- 
 (tance to God, themfelves to the divell. Worthy is the 
 faying of Solimtu the ninth of the Ottoman race, who being 
 perf waded by Pjrrkus to do fome good w>rkes with wealth 
 he had wrongfully taken from certaine merchants anfwered. 
 Wouldftthou Pjrrhus that Ifbould beftow other mens goods 
 wrong fully taken from them,upon workes ofcharitj, and devoti- 
 on for mine owne vaine glory , and praife f affaredly I will never 
 doe it : nay fee thej be refhred to their f ight owners, which was 
 done accordingly. L. Sillas y and Ctfars conveying of goods 
 from tbejuft owners unto fir angers ought not to be thought li- 
 beralitiejor nothing is liberal} which isnotjttft^ faith ficero. 
 And remarkable is the doclrine of the Church of England, 
 which faithjnonejfo wickedly gotten is moft meet to be put tofo 
 wicked an vfe. god hatesfp oyle, and ravine offered infacrifice, 
 and allsdgeth Plato, who fait \fuch men whofuppofe God doth 
 par don wicked men if they give part of their fpoyles and ravine 
 to him, take hint to be like a dogge that would be intreated, and 
 hired with part of the frej to fufer wolves to werrj the 
 (beepe. 
 How,or with what mind fliold we give alms? with a loving 
 
 D mind, 
 
 Rejthutiotflaftiu 
 iufiitit quo ct/qu* 
 redditur quod ail*. 
 tumveiaceefium 
 */?.Tolec.inft.S2c 
 l;b.y. cis.p.715. 
 Horn, of rcfur. 
 Tom.j.p.jii, 
 dare remdeoyfe 
 
 M.Kno!s,Turk. 
 hiftor. 
 
 Third part of H 6. 
 againrt peril! of 
 ldol.p9g.72. 
 ^thuejitmmU. 
 her ale artod nou 
 idem fit zuflum. 
 TullorTcKs. 
 Wheicforc L. 
 SiUas, & C£.<fart 
 conveying of 
 goods from ihc 
 juft owners unco 
 ftrangers.ojghc 
 sot ro be thought 
 liberality, for no. 
 thing is libcrzJl 
 whichisnotjuft 
 faid a headjca. 
 
i8 
 
 The Societie 
 
 mini y \. O.13.3. with a tender and pitiful/ hearts/a. 58.10. 
 In Gmplicity yfingbnejfe, zndf xcerity, Rom. 1 2.8. Mat,6A. 
 likerbe husbandman, who covers the feede when he hath 
 fo wen it with cheer efulneffe, 2.£V.8. 4. 12.9.7. In/<w>&,-our 
 perfoos not accepted, neither will our worke. With a 
 bountifull and liberdl hearty Deut.\<$. it. 2. Cor.gfi. To 
 right ends,/?. 1. To gods glory, 2. Cor. 8. 19. To declare 
 our thankfulnefte for Gods favours, 2. Cor.%. To refrejb 
 Chrift in his members ; To provoke others to bountiful- 
 neffe, j.f^.p.i. t. To procure a good opinion of our 
 profeilion, Mat. 5.16. And to teftifieour faith, and other 
 graces. 
 
 Chap. VI. 
 
 Vfe 4. Graces muft be communicated. 
 
 MVch more ought we to impart fuch fpirituall graces 
 we have each to other: for if we mui\give bread, 
 much more grace. It being peerelefle better then life, Pfal. 
 65.5. More comfortable to itsenioyer then the increafeof 
 corne,wine,and oyle unto their owners, Pfal. 4.7. It being 
 peculiar to t he houfehold of God . The fountaine of other fa- 
 vours,/^/. 84.11. Afteptothecrowneofglcvy : Andkee- 
 pingfrom deftrudion, Lam.^.12. 
 
 Let thcrfore the men of Belial deride with hellifh geering 
 at this, as too too unneceflary precifenefle. Let them with 
 virulent tongues (lander this as a matter of unwarranted An- 
 gularity. LetSathans revellers endeavour to pervert, and 
 impoy fon the hearts of all they can with detefh6le impiety, 
 and prophanenefle. Let luke-wartne Chriftians carelefly 
 Height over this fo important duty : Yet all you who are en- 
 tredinto this fo fweet fociety of Saints, doe not youeate your 
 fpirituall morfels alone : doe not you hide your talents in a 
 napkin, but employ them to your Matters glory, com- 
 municating grace to your Mow members. To this 
 end. 
 
 1. Behold 
 
of the Saints. 
 
 1. Behold the holy ones of God whom you ought to fol- 
 low as they followed Christ, Eph. 5. 1. Thert will you ac- 
 knowledge this tobe avowable. Thus did the children of the 
 Church, (fit. 2.3. Thusdid^htlipofBethfaida, loh.1.45. 
 Thus did the woman of Samaria, /0/7.4.28.29. Thus did that 
 Serapbicall Preacher Saint Panics 26. 19. 
 
 2. Confider that the glory of God istheendofeur Crea- 
 tion, Rev. 4. 1 1. Predeslinatien, Eph. 1.6. Ought to be the 
 end of all omraFiions, 1 Cor. ic.21. It isoffuch great cfteemc 
 with the Lord that he would rather part with an oncly Sonne 
 then with his glory ; and therefore ought to be the end of all 
 ends, 1 Tim.i. 17. ? Pet. 4.1 1. And that you can no wayes 
 glorifie God more then by leflening Satansfidc, and increa. 
 ling the number of Gods fub/edb, A Kings honoris faith the 
 Lord, Prov, 14. 28. ) conjifting in the multitude offubjetls. 
 
 5. If you are defective herein, it is an infallible argument 
 that you your felves are empty of grace and goodnefle. If fire 
 having combuftible matter leave off to combure,and turne in- 
 to fire whatfoever it can ; if a candle once throughly ligh- 
 ted can ceafe to fpend it felfe for the enlightening and benefi- 
 ting of others, then may the graces of Gods Spirit having fie 
 matter to worke upon lye idle. Then may the Saints and ho- 
 ly ones of God who are the Lights of the world, Eph. j. 8. 
 Matth. 5.15. ceafe to give light to others by their g 
 conversations, and ChriiHan perfwafions. As the former, fo 
 the latter is altogether imporfible. It is the property of men 
 fenfelefle and unfeene in the wayes of God: nottohbour 
 the good of other. It is the quality of incarnate Divels to hin- 
 der and d:icoragebeginners,cryingout;come let us goto thr: 
 ale.hou(e,&c. in (lead of,come let us go :o the houfe of God. 
 But it is an infeperable condition ofgodlv men todra-vo- 
 thers to amendment, to convert their brethren, and commu- 
 nicate their graces to them. For grace is of a ^reading na- 
 ture,Ioh.j.^S. 
 
 4. Shall wicked men who are obfequious to bafe Lords, 
 ferve with all dutifullobfervance, firft the world, whofe fer- 
 vicQ is vaine, Eccl.2. 10. £iW,brmgingcarking cares, Eccl. 
 
 D 2 1.14. 
 
 10 
 
 Mot. 1. 
 
 Saicts example. 
 
 God? glory the 
 end of ©ui Crca- 
 
 Grace and graci- 
 ous men aieiror- 
 bng, 
 
 To/mm ftti I 
 
 VUKS, 
 
 4- 
 
 : i men 
 .-nakc 
 cihcri ba<L 
 
20 
 
 The Societie 
 
 1,14. Dangerous, unfitting for the fervice of God, 1 loh.%.\6 
 Deceitful!, offering with labin, ciiike with the qne band, a 
 naile with the other : exchanging for advantage copper for 
 gold. Secondly, fwne s whole fervice isbafi, it being bafer 
 then tbemoft feftidiouscreatures,and exceeding tyrannical!, 
 rccompencing its beft and mo ft dutifullobfervants withe- 
 verlafting death, Rem* 6*23. Thirdly, Sathan, a grand ene- 
 mie to mankind ; powerfull onely to puni fh, promifing Vu 
 berty,yet in hellidi bondage,pying at their deftruclion.Shall 
 thefe ftrive with tooth and naiie,and imploy their utmcfl en- 
 devors tobaleand drag,andufe all fraudulent guiles and faw- 
 ning glozes to win others to their pernicious and damnable 
 fociety, although hereby they aggravate their owne damna- 
 tion? And fliall not we whofervethe Lord of life, whofe 
 fervice is as unlike to theirs as light to darkneiTe, heaven to 
 hell, glory to {hame. Whofe fervice is flrft moll honourable, 
 in regard of our Lord, who is King of Kings, and Lord of 
 Lords, of whofe kingdome there is no end? In regard of our 
 fellow-fcrvants, who are uot the riffe raffe rabble of wicked 
 men, but thofe renowned Patriarchs, as Abraham: heroi- 
 caii Kings, as 'Davtd: magnanimous Prophets, as Eliah :. 
 bleffed tApofiles, as Paul ; and all the company of glorious 
 tAngels and happy Saints in heaven triumphant* and on earth 
 militant. Secondly, moRpleafantznd delegable, in regard of 
 our Lord and Matter, who is no chur.IifliiV\i&*/, opprefTing 
 Pharaoh, or hard-dealing Laban. But fuch whofe words are 
 fill! of delectation, he calling us not onely fervants, hutfennes, 
 $xod^. 22, 13. and friends, and his deeds correfpondenr. In 
 regard of our taske, his comrkandements being pleafant, and 
 not grievous. And moft gainefull, bringing advantage by life, 
 and death: fickneiTe, and health : here, and hereafter. Shall 
 not we (I fay) imploy our ntcioft indeavours to conglutinate 
 others into this fo fweet fociety .'Seeing that by this meanswe 
 do not diminiiri our own (lore as by parting with woridlyfnb- 
 ftance, nor keep our own without impairing or augmenting 
 it. But hereby weincreafe graces here . and glory hereafter. 
 5. There is nomcanes pollible wheieby we can benefit 
 
 one 
 
of the Saints. 
 
 21 
 
 one another fo much, as by correcting our brethren: as by 
 inlightening them with our knowledge : imparting Gods 
 graces to them : and working grace in them. For could we 
 by our endeavours raife them to the highelt pitch of honour: 
 mount them aloft into Hamans place of fauour and command. 
 So that their fouling countenances might make glad feme: 
 their angry frownes flrike dread into the hearts of-others. 
 Could we afecrtaine them of the fuli fruition ofalf the golden 
 mountaines, and fruitfull Hands under the whole heavens. 
 Could we procure for the fatisfyingof theirappetites, the 
 greateft fatiety of all mellifluous Ne&ars, and deliciousali- 
 ments that earth,ayre>and water can aftbord : ofallexquifite 
 and refplendent garments, curioufly wrought and embroide- 
 red by the art of man : finely perfum'd with the mod odori- 
 ferous Myrrhe, Aloes and CaiTia.; and garnifhed with varie- 
 lic cfgemmes and belliments,fo that they are clothed in pur- 
 ple and fine Itnnen, and fare delicioufly everyday. Yet all 
 thefe without grace are but Co many filken maniclcs, and gol- 
 den fetters of a miferablc wretch haled to wofull execution. 
 On the contrary. Leta man be furnifhed with the lefrmeafore 
 of tboft heavenly endowments cf faving grace although he 
 be the drunkards fong y a bj-vord to fodlet> theanvileofall 
 dunghill fcorne and difdaine, a mexfier amidft men, />/*/. 7 1, $ . 
 Zach.^. ?. fuch an object ofcommiferation that may melt 
 an Adamantine heart into pitifull eorcpafllon ofhisextrca- 
 meftmiferies. Yet is this man the beloved of the Lord, his 
 rich inheritance, peculiar portion, richjewell, appleof bis 
 eye, an heire of heaven, a judge of die world, Chriils beauti* 
 full fpoufe : never wanting a i weet comFortcr, a never- failing 
 friend, who will not le:we him untill it hath fct an eternall 
 crowne cf glory upon his hcad,/y*/. 84. 10. Poife thefe in an 
 even ballance, and we fhall fee grace as farre furmonnting 
 all thefe golden vanities, as heaven doth earth : the peerelefie 
 Sunne apinkingcandie: and a golden mountaineaheapeof 
 daft. 1. CjrKc is peculiar to the foule. Its not the backecr 
 belly? but mans immortall foule, which is the place wherein 
 grace is relldcnt. 1. grace is proper to the Saints. Thofe 
 
 D 3 who 
 
 Imparting grace 
 toothcrs,thc bed 
 bcnc6i to them. 
 
11 
 
 The Societie 
 
 who waike in the curfe i wayes of damnation are {tranters to 
 Gods grace . But thofe other things are common both to 
 good and bad ,- ^bjolon of an amiable beauty afwell as to- 
 Jlfhx go/tab matchleife in power and prowefle afwell as 
 Sampfon \ Human a Kings greateft favourite as well as Mor- 
 decat : Dives abounding in wealth afwell as a^brabam. 
 I . grace is of a^ long continuance as heaven it felfe, and thofe 
 crownesof immortality. In regard of it felfe, as love, joy, 
 peace which fhall extend even to eternity, never ending. Or 
 in regard of its fruits, the fruits of faitb,hope, patience,pray • 
 er,&c. being endlefte. Thofe other are of fo limber, and 
 brittle nature, that there can be no affurance of their continu- 
 ance. Riches often mount aloft on Eagles wings, leaving 
 their owners in extreame fcarcenefle. Beauty is oft blafted by 
 cares,forrowes, difcontents, fickneiTe,and made difdainefull. 
 Strength many times is enfeebled by idlenefle,gluttony,drun- 
 kennefTe,adultery,difeafes,&c. Honourable advancement is 
 often turned into fcornefull contempt, and hatefull obloquie. 
 Howfoever, at the bed of death, they muft fhake hands for 
 ever. 4. grace is a moft fweetrefrcfliing comforter in all 
 extremities. This did revive David irr his diftrefle. This, 
 made lob blefle God for taking away. This made the n,<#po. 
 files rejoyce in afflictions. And the Martyrs to contemnc the 
 utmoft rage of hellifh perfecutors. Thofe other have no more 
 power to comfort in the needful] time of dread, tbencon- 
 gealM ice to give warmth to a ftarveling body : tart vinegar 
 to fupple a fmarting wound : or fmoothering fmoke to com- 
 fort a tender eye. Witneffe Ackitophel, who for all his great 
 efteeme hangs himfelfe. Ahab y who being but denied Na~ 
 boths vineyard, is ficke with griefe. 
 
 6. Laftly, confidering that gainc is of fuch efficacy that it 
 makes the martiall man to abandon all fearefull cowardife : 
 forfake the delight of bis eyes, and his tender children : dis- 
 regard his owne life , and with heroicall prowefle encounter 
 his formidable bloud-thirfty enemy. What drives theven- 
 trous mariner through fo many perillous hazards,and dange- 
 rous periclitations, fave onely hope of gaine ? Yea, what doth 
 
 edge 
 
of the Saints. 
 
 43 
 
 edge the keene appetites of curfed and cruell inclofcrs, op- 
 preiling landlords, hellifh ufiirers togrinde the faces of the 
 poore,purchafe Gods difpleafure and damne their fou!es,fave 
 onely gaine ? This therefore being fo prevalent, let me ufe it 
 as a lpurre to pricke you forward to this fofacred duty. By 
 improving thy gifts and graces to the benefiting of others. 
 1. Thou fhalc not onely gaine glory to God, (.and that is 
 gaine enough, for thofc who honour God, the Lord will ho- 
 nour them : ) 2. Nor onely gaine thy brothers foule out of 
 the j awes of Sathan, which is no fmall advantage. 3 .Hut hcr- 
 by thou fhalt increafe thine owne graces, grace not being 
 like thefe dunghill vanities below, which minifa by diftribu- 
 tion s nor like our candles , which keepe the fame light 
 though a thoufand are lighted by them. But like the * wi- 
 dowes oyle, which multiplied by powring out. And thofc ta- 
 lents which doubled by imploy menc, Math. 2 $ . Excellently 
 ikizhS.Chrjffofiome.For in fenftble riches thofe who pay their mo* 
 ney,do diminifh their fubfiance, and they who receive are made 
 richer \ but thefe not fo y but both he who numbreth doth more in- 
 creafe his fabftance, and doth addemuch to>therichesof the re- 
 ceivers. Againe. Furthermore, how much more we pour •e out 
 of thefe flowing ff> ir it uaU things, by fo much thofe fpreading in a- 
 bundance are greater to us. For in this can fe it doth not hap- 
 pen 04 in money, for there they who tell ant to their -neighbour di- 
 minifh their owne fub fiance > and by how much the more he/pen- 
 deth 3 byfo much the lejfe money hepojfejfeth : but here it is done 
 quite otherwife. • 
 
 toium bonumfyiri- 
 
 tunliumj,Anto nobis & fluent* funt auttiora. Non exizi in hac caufa. conttngitjicut in ^ttun'p: tUic enim quidinu- 
 miTxnivkinoi imminuuni funm fubfiamiam: &qmntoplut exptndiljantomwu poJfidctpecHnU: Hit auum pli- 
 nefecmaghitr. Chryf.Hom.8.in Gen. pag. 37. 
 
 2 Reg; 4. 
 
 Nam in fenjihilibu 
 ij qui denumer.tnt 
 peeunia. fuamjm- 
 minuunt fubflanti- 
 4W,d?" locuplttiores 
 fiunt qui recipiunt: 
 hi autem nonfii 1 
 fed&uqtti denu- 
 mcratfutifaculta- 
 testnagu &Hgil,zr 
 recipiendum di~ji~ 
 tits multum addit. 
 ChryfHom.15. 
 Gen. 
 
 Torro quantopuu 
 tfitnditfjtufluen- 
 
 C H A P. V I I. 
 
 Vfe 5 . Saints frailties to be concealed. 
 
 THerforeweoughtto concealethenakedneffes, frailties, 
 in firmi ties ,and deformities one of another,laboring and 
 endeuouring withall to heale them. What man except bedlam 
 mad, 
 
 Vfiy 
 
*4 
 
 Vreductut teflu, 
 falvo t.imenanie 
 
 Us ceUta crimen 
 amiei.Cato lib.}, 
 de Morib. 
 
 The Soci et1€ 
 
 Why good men 
 arcpaincfull, 
 
 mad, fotti&ly foolifii, and depriued of vnderftanding, wit, 
 and reafon, would difclofe to bis preiudice and difparage* 
 raenr, a loathfome fore ( although cleauing Co fome bafer 
 member,) except to a faith full friend, foraduice andcounfeli; 
 or to fome wellskird Chyrurgion for health and recouery? 
 How much more doggedly franticke are fuch, who fport 
 themfelues with the frailties of tlie Saints, and difcouer their 
 fallings to the dishonour of their great God lehouah ; the 
 fcandalizing of his glorious Gofpell, the wounding of their 
 conference, lofle of good name, grieuing of their brethren, 
 and to the ioy and reioycing of none, faue Sathan and his 
 curled reuellers. 
 
 i. My meaning is notto make Gods children fuch offen- 
 ders as the raging world tloth, for then (woe, and alas) none 
 fo proud;covetous,hypocriticall,deceitfulI. Thcfe judging of 
 Gods children,as drunkards do of folid fobflances ; deeming 
 them to whirle about, deceived by the vertigioufnefTe of 
 their owne braine : or as dazling eyes pronounce things An- 
 gle to be double. So thefe notorious cenfurers (although they 
 cannot accufc them for any ufurous compass, extorting 
 covenants, felling of time, defrauding, bribery, uncharitable^ 
 nefie, withholding the leafl dues from any man, &c. ) bludi 
 not peremptorily to pronounce Gods children to be of all 
 men moft avaritious. And why thinke you / Isitbecaufe 
 they grinde the faces ofthepoore? &c. no fuch matter. But 
 becaufe u They are (opainefull and laborious in their feve- 
 rall callingSjWhich diligence fprings not from therooteof 
 avarice. But from a defire : 1 . To fliew themfelves obedi- 
 ent to Gods coramandemenr* 2. To avoid idleneffe the bane 
 ofvertue : nurfe of vices, and Sathans pillow. Thefe not im- 
 moderately defiring the dunghill vanities of this life, their hea- 
 venly minds foaring aloft after more durable treafure. Nor 
 diflrufiing Gods frovidmg for them, they being well aflured 
 that he who is unchangeable, and hath promifed that fuch 
 as feare him (hall want nothing , cannot but pro vide for 
 them* They well knowing that he who feeds ravens, and 
 cloathes the grarfe will not fuffer his owne children to want. 
 
 He 
 
of we SAINTS. 
 
 zy 
 
 -He having given them his Sonne, they are confident that he 
 cannot deny them any thing. 2. Or they are covetous, be - 
 cjufe they be fofparing, they do not lavifh cut their allow- 
 ance in new-fangled attyre, or in goc^d fellow- meetings as 
 they ar c called : whereas this parlimony of theirs proceeds 
 not from any curfed defireof, or love unto riches, which , 
 they know is damn' d idolatry- B m from 1. A godly refpeft- 
 fulneffe to wife, children, and fuch as depend upon them. 
 2, The tendernefife of therr co.ifcience, not fufFeringthem to 
 adde one mite by wrongruil dealings unto their eftate: fo dis- 
 abling them from profufe cxpences. g. A feriousconfidera- 
 tion of the firicl: account they are to make and render to their 
 Lord, as for other things, fo for the imployment of their out- 
 ward fubftance. 3 . Or els they are covetous, beeaufe they 
 do not give pharifaically to every clamorous beggar and un- 
 worthy fpend-thrift fo much as~the impudeney of the one de- 
 mands : and the vaine- glorious example of fome pharifaicall 
 braggard fotherwife perhaps and in fecret a divellifli indo- 
 fer, damn'd ufurer, grinder of the faces of the poore, feller of 
 time,defrauder of others, & c.) doth incite him to. And that 
 not beeaufe theyareasliardas flint, as- greedy as hell, as 
 worldlings are ready to fayu But, either, i» Beeaufe they 
 would not incouragethem in their villanous courfes of idle- 
 neffe,drunkennefTe,&c. And therefore (although by their 
 ■will none fhall go from their doores empty handed without 
 reliefe according to their ability, yea although they know 
 many to be unworthy. 1. Beeaufe they would take away all 
 occafion offcandallfrom Gods childrcn 5 and their pro fefiion. 
 2. Beeaufe they cannot but cotnmiferate even unworthy 
 ones, and relieve the creatures of God. g. Beeaufe they fee 
 thofe wholfome lawes which take order for their providop 
 and puni(hment, to be but fleeping ftatutes in the execution) 
 arenoteafily drawne to open their hands,and purfes wide ac- 
 cording to their defires.Thefe wel knowing it to be fit fewel 
 to fire their foules byfwinilri drunkennefle. 2. Or beeaufe 
 they having but littie(it being thecondition of many of Gods 
 people not to flow in wealth) and knowing they cannot give 
 
 E away 
 
 2. 
 
 Why they arc not- 
 wailful!. 
 
 h 
 
 Why they are n<K 
 beur.tifull to beg- 
 gcrs. 
 
 Why they retcrc 
 
z6 
 
 The Societie 
 
 Malm ubi bonum 
 
 Jimulattuncejlpefi 
 fmus pag.73.publ 
 
 away much. Vpon mature deliberation they refolve with 
 their pittance of mcale and oyle to relieve good EHJk* ; and 
 to caft their few mites into the treafury of the Lord. 1 . They 
 defire to glad the hearts, ftrerigthen the hands, andreffefh 
 the diftreffed members of Cbriit in fecret. And therefore 
 will not vaine-glorioeifty cad away their right to every fwi* 
 nifh beaft , clamorous beggar, and unworthy one. In a 
 word, fhouldwe give our ceniure according to the worlds 
 efteeme, e D4vU ) hremy, lob y yea,our Saviour Chrift himfelfe 
 had been the vilefl of men. Which once to thinke is prodigi- 
 oas blafphem^. 
 
 2. Neither do I intend to perfwade men to hide the horri- 
 ble impieties of difguifed nrifcreants. I earneftly defire that 
 their masking robes,and fheeps-clothing might be puld from 
 ofFtheir faces : that their roguifh conditioned wolvifh dif- 
 pofitfon might be confpicuous to all men. That their leprous, 
 maungy, and {linking infides might be manife(r,by uncloath- 
 ing them ofthofe golden robes of Chriftian profeflion : and 
 taking away their painted bravery. That fo (if it were pofli- 
 ble ) they might repent of their damn'd feeming without 
 fubftance, and that all men might know the better how to a- 1 
 void them. Men they are iikeffie b\x& r Pira!is which takes 
 the colour ofany cloth where flie fits: turning like Tolypw 
 into the likeneffe of their conforts : or the flfh Scelopidtu in 
 ^dramas white as fnow at the taxing, as blaeke as a coaleat 
 the wane of the Moone. Thefe, thefe 1 fay are the men who 
 make Religion a cloake to cover their horrid vilianies. 
 Thefe will be ufurers, grinde the faces of the pcorc, defraud 
 their brethren, opprefle the helplefle, withhold thelabcurers 
 hire, enrich themfelves by lying, bribery, oppreflion, felling 
 of time, ( I meane not charitable forbearance,which is no o- 
 therthen free and favourable lending; but rigorous and ra- 
 vening extorting from ethers, forcing them to pay for their 
 owne cofL care, paines and induitrie, Gods bldTing, and 
 time ) or any manner of meanes, and cloake all vvitha man- 
 tle of profeflion. Thefe are thofe for whole fake Religion is 
 ridiculous ; profeflion is laught to fcorne. Gods children 
 
 are 
 
of the Saints, 
 
 arenick-natnd,theGofpell fcandalized, andGoddimonou- 
 red. And therefore as they are odious unto God and Angels: 
 fol wiflithey werefoapparantly knowne, that they might 
 be abominated of all men. Ofthefel fay as Saint Augustine 
 faid of the like : T>o not coll eft unto me fuck profe (fours ,&c. 
 
 g. But my purpofe is to move the Saints of God to con- 
 ceale, and hide (and yet with the precious Balrne of godly re- 
 proofe to heale) the flips and frailties of true-hearted Nat ha- 
 nieis, men of this fociety, from the eyes and eares of worldly 
 men, theonelycenfurersandcondemners of Gods children, 
 and their fincenty. Curfed Chums fporting at the nakednefTe 
 of upright iY**& /. Railing Rabjbakes ever belching and brea- 
 thing out blafphemies againft Gods precious ones. As I need 
 not ftrainc my dodlrine,or ground to build thefe two ufes up- 
 on it (for if we haue fuch reliowiliip and ncare fociety, we 
 fliould without doubt cover and cure each others deformi- 
 ties^ fo without wrefting one whit, the undeniable truth of 
 Gods word doth fet downe thefe two'duties. For the firit of 
 thefe two, the fourth in or^er we may fee that heroicall 
 Preadper Salomon making it a note of trupLove, Prov. 10.12. 
 to coverall Jin nes. And Saint Peter guided by the fame Spirit 
 fets downe fn a manner the fame words, 1 Tct. 4. 8. Live 
 cover eth the multitude ofjlnnes. fc. Doth conceale, keep dofe 
 or fecrer,and doth not tell abroad the ilnnes of their brethren. 
 Lee dogged Doegs thirfling after, and delighting in the over- 
 throw of innocency,difcover the erroursofGods annointed 
 ones with Satanicall aggravations. Let covetous Zibaes by 
 prefentsandfalfe fuggeitionsdifpoyle honeft Mephibofcths 
 of reputation and favour. Let perjur'd varlets,men of Belial 
 wirneffefallrioods againlt pious Naboths. Let Rehumand the 
 nations lay difloyalry to the charge of Gods people. Let ido- 
 latrous Chaldeans accufe Ananiat and his brethren (men no- 
 bly refolutefor GodscaufeJ of rebellion. Let unworthy great 
 ones of meerefpightand envy picke quarrels againft i>aiiel, 
 faithfuIltohisGodandSoveraigne. Let vaine-glorious A- 
 maziah peremptorily (although untruly ) afrirme Amos hath 
 confpired againlt the King. Yea let Sat ban the grand captaine 
 
 E 2 of 
 
 27 
 
 J(oUie tnihi colli- 
 gere profe Jfires no- 
 r/iinu Chnfli 
 nee profejjionu fuA 
 vimautJctcxt'saaA 
 exhibeniei.?(olne 
 coufeclari txrbat 
 imperitoruy f 1 1 
 in ipfi veil reltgtol 
 nefuperfiiiiofifunt\ 
 •vet m ItbidiHibu] 
 dediti &obUtifint\ 
 qutcquid Deo proi 
 rmferunk Tom i.l 
 p. 774. Anguft. del 
 moribus LccLcap. 
 34- 
 
 Nunc vos iUud ad- 
 moneo,ut aiiquan> 
 do Ecclefl* C&t!>oli~ 
 cemaLedicere defi 
 mtit , vitMfetgm 
 do moref hominum^ 
 quos & ipfi con- 
 dernnat,<ju:s qucli- 
 <Le tanquam maloi 
 jjiios corrigerefiu- 
 dcu ibid. 
 
28 
 
 The Societie 
 
 Mot. I- 
 
 of this traine calumniate lob. Yet let every one who is a li- 
 ving member of this body : a poliihed ftone in this building: 
 afruitfull branch in this Society of Saints, kcepc fecret the 
 infirmities of his fdiow-bretbren , fouldiers, dec. What 
 the ugh profefled enemies to godlineffe out of the implacable 
 enmity twixtthdrtwoopponte fides invent and forge incre- 
 dible falfhoods, and aggravate truths, making of molehils 
 mountaines, todifteine the glory of the Saints. What though 
 felfe brethren under hypocritical! pretences of being forryVo 
 flraine themfelves to the utmoft to befmearethe fonnesof 
 God, hoping to beautifie themfelves by their flaines and 
 fpots* Yet I defire to pcrflvadeyou of this fociety with blef- 
 fed Shem and Uphet to hide the aberrations of your fellowes 
 from the cenforious eye of every worldling, i. Becaufe if 
 ever any heire of heaven by the violence of fome temptation, 
 and neglecting his Chriftfan watch hath committed any no- 
 torious evil! (which I thinke he may do as well as Naah,Da- 
 vid, Teter, and Taut) and this be told in Gat hand published 
 in Askalon, a generation of men delighting in ev ill: he is fure 
 to have (inllcad of tea res and prayers which is the practice of 
 gcod men in that cafe) fuch exaggerating trurrmetters, and, 
 (wife dromedaries of ale -bench haunters. That be his fault 
 like a ball of mow, fo fmall that witbfecititieababemay 
 rowle it: yet by their tolling and tumbling it aniidlt their 
 drunken eonforts : and by their additions forged in hell, and 
 hammered in their divelliilrheart?, it (hall be made intolera- 
 ble. Witnefle Abime/echscate, i Sam. 22. He relieved Da- 
 vid in fimplicity of heart , not knowing of any difa- 
 grceing twixt David and his Soveraigne : and there- 
 fore at the worft was onely a fault of errour. Yet fee it is 
 (6 ftretched by the falfe tongue of Doeg , that it coft the 
 heart blond of fourefcore and five Priefts. 2. Becaufe 
 if any evill fact committed by a good man bee caried 
 by the wing of fame amongft the Serpents brood, It 
 fhalJ ever after be the badge and character of all Gods chil- 
 dren. If any through want of wit., ChritHan consideration, 
 and mature advice have wronged his neighbour in ciuill com- 
 merce, 
 
of the Saints. 
 
 lo 
 
 merce, although he hatn made reiiitution ro the wronged 
 party; made his peace with his God, and taken revenge up- 
 on himfclfc for his overrent : yet this is prefently rmde the 
 common marks of all profeftours.The world hence refoiutely 
 concludes : All thefe profeflcurs and puritans are ftarke 
 naught. None fo cruel), none To unconfcionable as they; 
 whereas no men breathing have more tender confeiences : 
 yea fuchthat they dread as much to adde riches of iniquity : 
 irnto their fubftance, as to cad wild fire amidft their thncke. 
 Miitake me not I pray. I do not by naming puritans apolo- 
 gize for that damned hcreticail fecr, (denying repentance to 
 fuchas feil,altheugh through infirmity : condemning fecond 
 marriages; glorying in their workes; and deeming them* 
 (elves without finne) which fprung up in the third hundreth 
 yeare after Chrifi Neither do I j uftifie fanatical! Separatifls. 
 Nor pleade for factious fellowes, whofeaime is contention, 
 not fanctification. But by puritans, Imeane praclifingPro- 
 teftants ; fuch men, who daily reade the Scriptures, pray 
 with their families, teach them the way to heaven, efehue 
 lying, fwearing, vfury, c^ppreilion, time-fcliin j-, defrauding, 
 and allknowneiinnes : fpend trie Lords cfaies frolily in hea- 
 ring Gods W crd, prayer, meditation, conference, tinging of 
 Pfalmcs, meditation of the creatures, are merciful! to the 
 poore, diligent in their particular Callings, frame their lives 
 according to Gods will revealed in his Word^&c. And 
 what Proteftant will condemne any ofthefe aelrcns.alt hough 
 many doe, the men tearming them Taints on Sunday, divds 
 ail the weeke after. Saint- feeming, bible- bearing, hypecriti- 
 call puritans. Seeing therefore by fpi eading abroad any fault, 
 of any of Gods children, thou wronged thy felfe, anda ! lthy 
 feilowes, be intreated to pra&ife tins fo vrgentduty. And 
 give not the world the lead occafion to blaiphcme the fvveet 
 fociety of Saints : but fhew thy felfe a friend ( rrhofc propenj 
 ( as one faith well ) u to carry his heart on the btcke of 
 his band to difclofe his mind : his tongue in the palwe to 
 dofe his mouth) to true good feilowes. Before I leave this 
 duty, give me leave to digreffe a little to examine, and an- 
 _______ E 3 Aver 
 
 ApgaftJpiA 137 
 
 ApgufiTanv* 
 
 hb 2dquodva!r 
 deum. Her 01*38. 
 pag.48. 
 
 So were theA£ 
 b-gemes called 
 55 Chri/itphcr 
 7<fg-340 
 
5° J 
 
 The Societie 
 
 An frv. l' 
 
 fwer the worldlings argument, which frilogiftically muft 
 runne thus. 
 
 Some profeffours are cruel!, covetous, bypocriticall,ftarke 
 naught,&c« 
 But all fuch fellowes are fome profeffours. 
 Therefore they all are covetous,crueil, hypocritical!, ftarke 
 naught. 
 
 This is in fabftance your common kind of reafoning, O 
 you worldlings, againft the people of God. 
 
 i. Take notice of your fond arguing from particulars in 
 the like: Something which gliders is brafie, copper, tinne, 
 and fuch fordid metal!. But all gold is fomething which 
 doth glifter. Therefore all gold is braffe, copper, & c. Some- 
 thing which fliincs is called foolifh fire, a vanifliing meteor. 
 ButrheSunne,Moone, and Starves are fome things which do 
 (hine. Therefore they are foolifh fire, and vaniihing me- 
 teors. 
 
 2. O you cenforious Judges, how dare you take upon you 
 Gods royall Prerogative, to enter into the fecrets of mens 
 hearts, in accufing themo£ftypocrifie,covetoufnefTe,and fuch 
 like ; for no other caufe, but becaufe fome who make profef- 
 fion as they doe, are fo, andfo? In thus doing, you exceed 
 the wickedncflfe of your forefathers the Pharifees ; they not 
 burdening Peter, and the reft with Judas his treafon ; nor the 
 Difciples with Ananias his facriledge ; nor Saint Paul with 
 Demos his earthly-mindednefle. 
 
 $. Learne henceforward to argue from generals as thus. 
 Whofoever are unrighteous (ball not inherit the \ingdome of 
 heaven, they fo continuing, i.Cor. 6.9,10. But I that am a 
 fornicator, adulterer^ effeminate perfon, a theefe, covetous , 
 drunkard, &c* am an unrighteous perfon , I . Cor.6.9, 1 o.Ther- 
 fore I fo continuing cannot inherit the Kingckme ofheaven. 
 Or thus : W hofoever wants holinejfe fhall notf&e God, lieb. 1 2 . 
 14. Butlwhoamonelyaciviilhoneftman, attbebeftwant 
 holineffe. Therefore I (hall not fee God. Or fhus : Who- 
 foever goes to heaven, mufi be a doer of Gods will, Mat. 7. 2 2. 
 But I who live in fwearing, lying, fcorning of goodnefTe, & c. 
 
 . am 
 
of the Saints. 
 
 am not a doer of the will God. Therefore I fhall not gee to 
 heaven. 
 
 4. If yourrcafontng be good,fee into what a gulfeofmifery 
 inevitably it would throw you. Some who are no prorefiors 
 are common drunkards, whoremongers, fwearers, yea die 
 impenitent perfons.and are damned. But all fuch who are not 
 ofthisfocietyasyet, arefome perfons who are no profef. 
 fours. Therefore all fuch are common fwearers, Sec. dieim- 
 penitently, and are damned. This kind of f eafoning is falfe, 
 and uncharitable. 
 
 5. Whofoever profeffe themfelves not to be Pagans, Pa- 
 pifts,&c. To for fake the dive 11 and all his workes^ therefore 
 fwearing, lying, drunkennefle, and all other damnable deeds 
 ofdark neife. To beleeve in God, andferve him, confeque ntly 
 to repent, obey his will, pray, and performe other fuch fervi* 
 ccs he doth enioyne. To heare Sermons, and call upon others to 
 do the fame, to follow the example of oar Saviour Chrij}, and to 
 be made like unto him in all things, to die from fin" ne^ and rife a- 
 gaine to riqhteoufneffe, to mortifie continually att their evilland 
 car nail aifetlions. to proceed daily in allverttit and godlinefe of 
 living, to confejfe the faith ofChrifl crucified, and manfully to 
 fight under his banner, againftfinne, the world, and the dive 11, 
 and continue Chrisls faithftdl fonldiers and ferv ants to their 
 lives end, profefle as much as the forwarded profeffour in 
 England* 
 
 But ail thefe blattering beafts, and brawling Be Hals who 
 bawle,andbark againft proftffcurs,and profeiIion,proftffe all 
 this, as is evident not openly by their owne confident confef- 
 fion, but alio by the latter end of the rubricke of Baptiime. 
 "Baftifme doth reprefent unto us our prof ejfion, which is,&c. 
 
 From which premifes, I may foundly and certaintly in- 
 fer re. 
 
 1. Therefore if all uhomake profeffion of Religion are 
 naught, themfelves fo doing are like wife naught. .. 
 
 2. T^c reform profedion znd fhevv of Religion, are oncly 
 colourable, and pretend^ praclife of that which the mil 
 profelfe, to pfjilife the prime, and principal!, if not the Cole 
 
 caufe 
 
?* 
 
 Vfi6. 
 
 A man faulty may 
 reprove. 
 
 The Soci fiTiE 
 
 caufe of their implacable and inveterate hatred, and of their 
 immoderate and impetuous bitter taunts ,and reprochfuil rai- 
 lings againfl: profe{iburs,and profeiTion. * 
 
 Chap. VIII. 
 
 Vfe 6. The Saints muftjreprove y and be reproved. 
 
 COnceale not onely, but with the heavenly balme of Chri- 
 ftianreproofe, bind up the fores of thy fellow members. 
 In performing of this important duty, be earefull i. To£<?- 
 giytneathome^CMatq.^ Bee not .like Lamia, eagle ey'd 
 abroad, fterke blind at home; Ieaft it befaid to thee, out of 
 thine onrne month will I condemnethee y Rom. 2. 21. leaft like 
 fullers earth thou purge others, and be a^calVaway thy feife. 
 Zeale is beft which begins at home- Be thine o wire pbyfiti* 
 on firft, leail thou quench fire upon other mens houfes, and 
 ftiffer thine own e to peril!). I do not thinke that a man may 
 not reprove another, bimfelfe being faulty. For if none 
 {hould reprove but thofe who themfelves are in-offenfive, 
 none muft reprove, lam. 5.17. Butifthat a man be faulty, by 
 not reproving, he addes other mens finnes unto his owne by 
 afienting. A good mans reproofe fmites backward, and 
 forward : he never reprooves another, but withall himfelfe, 
 if faulty. 2. Reproovewiththefpiritofmeekenejfe, Gal.6.1. 
 i<Ccr.i.$. In the application of a playfter to a wounded 
 part : what fighes from theheart,teares from the eyes,trem- 
 bling in the ioynts, iympathy in the members, and tender- 
 neffc in the hands ? And (hall any in .this Society with domi- 
 neering infolency, impetuous rage, and implacable malice, 
 launch the fmarting fores of his enfeebled brother ? Deale 
 therefore as Phyfitians with patients, who wrap their bitter 
 pills in fweetfugar 2 Or mothers who cover bitccr wormc- 
 feed under pleafant rayfings. Pricke not therefore the heart 
 whichasksa playfter. 3. Salve hujickffoulewith Chrifti- 
 an counfell,' and godly reprehenfion, with asmuchfecrecy <u 
 thoHcanfi poffibly tell it betwixt thee and him: naturally 
 
 man 
 
of we smuts. 
 
 *r 
 
 man abhorres difgraces, and therefore eafier allured by fecret 
 advertifements,thcn open difgraces. 4. And let it be appa- 
 rent to his undemanding that-God is the reprover, man only 
 aninftrument. 
 
 Let therefore Laodicean Gofpellers fuf&r our glorious 
 God, and his divine tratb to be blafphemed; fo fitting them- 
 felvestobefpuedoutcfGods mouth, Rev*l.%.\6* Becaufe 
 they neither leave Religion, nor defend it. Let them lay they f 
 love God well, but they love not to be brawlers: and yet 
 they will be meved for their ownecaufes. Letthemargue 
 after this or the like manner. If I reprove a friend, I offer 
 him great difcurtefie. Ifaftranger, I£hall betooinfolent. If 
 an Atheift, I lofe mine endeavour. Ifan enemy, I iacurre in- 
 evitable danger. Therefore I fee not why I fliould reprove a- 
 ny. For thcic reafons want validity. They ih'onld confider 
 againft the danger of an enemie, that it is a greater danger to 
 fail into the hands of the Lord by di (honouring him. That it 
 is not irairie to reprove an Atheift : Gods word will have its 
 favour, it will not be in vaine: we fboulddo ourdutie, and 
 leave tneiaccefie to God. Neither is it a matter of infolcncy 
 toreproveaftranger, being fubjcfl to C?ods Law as well 
 as we. If a ftranger wrong us in our good name, if he cut a 
 purfe,ro hour neigbbour,we think it no infolency to reprove 
 him. And to pleafure a friend by filence is moft abominable. 
 He is a friend. Beitfo: and is not God a dearer friend? Muft 
 we not preferre him before father,motber, friend? Beua 
 friend. And doeft thou become his enemy in fufferirtg (innc 
 upon him ? If this be thy dealing towards thy friends,God 
 preferve me from fiich friends. He U thy friend. Deale there- 
 fore friendly with him. Its not a fnci\dly part to fuffer a man 
 to runne headlong to deftruclion, buttoreftrainefromruine. 
 I defire fuch friends who may be as glafies whereby to fee my 
 ftaines. What though many do much hurt by unfeafonable 
 and unworthy reproofes, Avail we therfore neglecl: them? Be- 
 caufe fome come to markets to cutpurfes,lye,coufen. Shall 
 not therefore honefl men frequent fuch places for their com- 
 modities ? Becaufe fome who heare Sermons are naught, 
 
 F (hall 
 
34 
 
 Mot. i. 
 
 Vf'7- 
 
 ■ibe bOClETlE 
 
 Ve^tnlm foierat 
 ejp: afudttosfenfui 
 diverfiu in quibtu 
 Witu cjfet Spirits. 
 Cyp. ad Steph. de 
 MartinoArelaten- 
 fepag.^8. 
 
 I,— 
 
 fiiall not Gods children therefore defire the finceremiikeof 
 the Word? Letthefc fhort inducements follow ingptrfwade 
 you to this Chriftian duty, i. The expreflfe c» tnmandof 
 our gracious God, Lev. 19. ty. Gal.6.\. 2. The profit ac- 
 cruing thence. It is a meanes to prevent a double fan*. Lev. 
 19 17. To winne a brother. To fave fettles >lud-i . And to 
 procure love>Prov. 9.8. Although brutijh perfons y Prov.xi. 
 l.andfcorners hatereproofe, Prov. 9. I. Yet fuch who are 
 wife, and lovers of knowledge, will love you better. 3. The 
 hurt which foilowes filence in this kind is hideous and dread 
 full, man hereby hatinghu brother , Lev. 19, 17. thereby mur- 
 dering, 1 lob. 3. 15. and haling upon bimfelfe the others of- 
 fences in the judgement, not only of Divine but of meere mo* 
 rail men, one whereof faith, If yott do not admonijb your friend 
 of 'his faults ,you make them your owne : and as it argues ha- 
 tred, fo it cauieth another to finne, Lev. 19. 17. It of- 
 ten flaycs two foules, Ez,ek. 3. 17. And caufeth to erre^ 
 Proverb. 10. ij, 
 
 Chap. IX. 
 
 Z)fe 7. Saints muft be peaceable. 
 
 IMpIoyourutmoftendeavoursfor the peace of this more 
 then Angelic *ll foeietie. There is no jarring on the body 
 betwixt fe'iow -members ; no disagreement betwecne 
 braunrhes oi : the fame tree. There (hould be noneamongft 
 brethren of the fame family, and fouldicrs of the fame band. 
 And ftire I am,as there is unity in religion, £pb. 4. 4,5,6*. So 
 there fhould be fympathy in ajfcFtion, Rom. 12. 10, 15. 16. 
 Neither indeed can there be contrary judgements amongfl m in 
 whom there is onejpirit, faith S*. Cyprian. Labour we there- 
 fore for that perfect peace (perfect in regard of its author, 
 procurer, perfifrader, poffeflbnr, parts, continuance and 
 reach) the royall prerogative of this heavenly company, pro- 
 mifed by the Lord, I fa. 26. 3. Performed by Chrifls tncnis, 
 perfwaded by his Spirit, and preached by his Mini'fters. 
 
 AVehreby 
 
VJ ^W JfllINi Ot 
 
 Whereby we have peace with the bleffed Trinity, Rom.j.i. 
 glorious Angels : good men : our owne confeiences ; yea 
 with iinne in regard of the ftrengtb, though not the ftaine : 
 with Sarhan in regard of his deadly blowes, although not his 
 bufferings : with death in regard of the fling, though not the 
 ftrokes : with the graue in regard of the chafes, though 
 not the chops. Strive we therefore mightily for the peace of 
 Sion, the communion of Saints. For thus doing we do no 
 more then what is our duty ; God commanding us by the 
 mouth of the Pialmift, Pfal. 122.7* fray for the peace oflerft- 
 falem. By Saint Paal y to pray for Kings that under them we 
 may lead a peaceable lsfe t 1 Tim, 2. 2. Yea we being urged 
 hereunto by the praSife of Gods fervants : Peace be within 
 thy wait, was the Pfaimifts prayer, PfaL 122. 7. What 
 though wicked wights by their impieties hinder their owne 
 and others peace, there being no peace tothe wicked 2is fail h my 
 Cod s I fa. 57. 22. For what peace fo long as their wickedneffc 
 rem.nnes, 2 Reg.g.i2. What though ^ntichriflian papifme, 
 tsn-chriftian paganifme , ana falfe-chriftian prophanejfe will 
 admit of peace with none butfuch as fir their own humor. So 
 that wholoever will have peace withtftem muft lookefor 
 fuch ufage as the travellers found at the hands of Scyrsn and 
 Procruftes y famous robbers in Attica \ who by cutting fhor- 
 ter the taller, and ilretcbing oat the lefler, brought ail to an 
 even length with their bed of braflfe. What though all p#ace 
 and unity is not good ; there being great peace betwixt the 
 wicked, Exsd. 32. 4. Betwixt Herod and "Pilate. What 
 though there may be difcordinGods Church afweilasbe. 
 tweene the Apoille of the Iew T es and Gentiles: betweene 
 Pauhnd Barnabas for fmall matters : afwell as amongft Pri- 
 mitive Chriftians whefe diiTentions were fucb,thar Ghrifti- 
 anity was pubiikely derided : and fo great, that they con- 
 demned one another of herefle ? Yet I earneftly defire,rbat 
 thofe who are (trong would beare with the weake : that the 
 weake would not contemie theftrong: yea, that all both 
 ftrong and weake wcnld live in peace, we all having fellow- 
 fhip one with another. 1. In things fimply good we mud 
 
 F 2 have 
 
3° 
 
 ive owl fiiiii 
 
 Paralkl.-tfo. 
 It is neceffary 
 fomtimc; tovceld 
 to the imreif.cli-; 
 ons of others, and 
 for pity toaccom-l 
 mod ate to -hat! 
 which in rigour is 
 not due, yet ine-i 
 quity convenient.; 
 HtfiirJrcM.f.61 
 
 have peace. 2. In things indifferent we ftiould have peace : 
 thefe being neither good nor bad in their owne nature. They 
 differ from neceffaries diverfe wayes : fc. 1. The leafto- 
 miflion of a neceflary good wounds the confeience : fo not of 
 an indifferent. 2. In neceffaries we may finne in the doing, 
 not doing,and in the manner ofdomgJn indifferents onely in 
 the manner/.^. If without knowledge of its indifferency and 
 uteyRom. 14. i4.Ifw 7 ithoutfaith > i?«ji».i4.22.3fweufethem 
 in hatred, and not in love. Ifwedeftroy our brother by our 
 meate, &c. 3. We may yeeld to fome things inconvenient 
 for the peace of thisfociety, if we follow the advice of the 
 Treat Hiftorian, faying, It U s &c. Or of learned lunins in his 
 parallels where comparing Gen. 11. u, 12. In which place 
 thereisnoCWtfdtf in the Originall (although the Septmgints 
 have one) with Luke 3 . 3 5,36. In which Genealogy there is 
 a Cdinan> faith he allowes of the anfwer ofEeda, who afftr- 
 mingthat Cainan is neither in Genefis\ nor in the Chronicles, 
 faith S c - L»ke tooke it from the SeptHtgints, yeclding to the 
 received opinion amongft the people, leirby crofting it he 
 ftiould hinder the peace of the Church, and hazard Scriptures 
 authority. Then heanfwercth diverfe objection s.fc. ^.Lttke 
 knew it wasfalfc* *A. Yet he knew it was fuchafalftioccJ 
 which did not hinder the truth of a Chriftian faith, although 
 of aparticuiar Hiitory. S*. Lake hereby conflrmes a fault. 
 e^/» No, he doth not make a private errour publike, neither 
 doth henourifha private errour: he onely tolerates a pub- 
 hke erroar to prevent a greater eviil. What evill did he pre- 
 vent hereby? e^/. Queftioning the authority of Spriptures: 
 troubling the building of the Church in herminority. This 
 was worldly wifdome. e^. This was wifdome of the Spirit. 
 Then he concludes that the Seventy did evill in wronging 
 i Scripture,that the Evangelift did well. And addeth a prayer 
 that God would grant unto men of God fuch modefty in en- 
 suring errours in others to their edifying and publike peace : 
 fa that they be fuch which may be undergone with peace of 
 confeience. And me thinks our Sa viour Chrifts paying of tri- 
 bute, S c . PahIs {having of his head, and circumcifing of 
 
 Timothy, 
 
of the Saints. 
 
 Timothy, doc (hew that even ferns inconveniences are to be 
 tolerated for the peace of this Society. 
 
 Chap. X. 
 
 Vfe2* Saints mufl forgive each other. 
 
 LAftly, are we all of one foneare Society, then ought we 
 to forgive each other* Should the foot kicke the oppcilce 
 legge, that doth not repay like for like. If the tongue, lippe, 
 or ringer are bitten by the teeth, they feeke no revenge: 
 When the feete by their flips throwe the body upon the 
 ground, it ooely grieves for fuch failings, and ail is well ; par* 
 don many things to other s i nothing tojourfelfe i faith a hea- 
 then. 
 
 i. I intend no prejudice to the fcate of jufticc, as if Ma. 
 gitfrates might not punifli offenders : For they may both pa* 
 mfh,and forgive. They are Gods Miniiters,and being in his 
 (lead, they may, and mull correct cnxndors. The citenccs 
 which they pur.ifh, are not againftthem^as private per. 
 the common- wealth : and Therefore they muft in! 
 puuifhments. 
 
 2. Neither is it my purpofe to hinder the ccurfe of/ufiice, 
 and law ror the remedying of wrongs, and redeeming a mans 
 right. It being poffibiefor amantofue Iris brother at the 
 iaw, and yet forgive. There is a forgivcnefTe of reveage,noc 
 requiting evill tor" eviil; of private puniihment, of judge- 
 ment, a man judging an injury to be noncof fatisfacTion. A 
 man muft forgive the revenge ; and tmy pardon the offence, 
 
 ' punishment, yet ejacj fatisfaction by fuingat the law: He 
 
 having v fed all other iawrullmeane$n>ft,as helpeof brethren 
 
 to arbitrate, &c. Not diftrufting God, and depending upon 
 
 rrieanes. Retaining love to the parry : Givingnooffer.ee 
 
 ' to Gcd,nor his glorious gofpeil,i . Ccr,6*lj. Not beingcon- 
 tendons in fuing for tribes. 
 
 3. Neither /would 1 pcrfwade men that rbey can Forgive 
 finnes ; Godoncly pardoning ilnne. Truely > he neither de- 
 
 1? 
 
 Vfe'2. 
 
 igno'cts jfjt mwi 
 i u ni'mltibi CUo- 
 \ bul.46. 
 
 ceiving 
 
3» 
 
 The Societie 
 
 ■&fiM*noiet.ro/xU 
 
 net/a. Tiyoj. 
 
 Ti 
 
 x KfiKtet, 
 
 3 Znrn'a. 
 
 4 ATratsf ;te«. 
 
 cciviog nor being deceived, And prcperly hee taking away 
 with the punifibment the guilt, i. *JWimflers have power 
 to forgive onely minifterialfy, by declaring whofc finnesare 
 forgiven, whofe not. As the priefts under the law cleanfed 
 the lepers, pronouncing the cleane to becleane, not making 
 him to be fo;(o Minillers of the G ofpell havececeived power 
 to remit where God remits, but ho where elfe, 2. tJMagi- 
 firates have power to forgive, not (inne , but private injuries 
 as private mens offences,in publiqueby mitigation of punifh- 
 ments. 3, Private perfons have power to forgive the dam- 
 mage arifing from a finfull act, not the acl it felfe being onely 
 againftGod, PfaL^ t.1.4. David finned onely againfi God, yet 
 this finfuli aft brought detriment to Vriahs bed , and 
 life : pardon they may the guerdon but not the guilt ; thean- 
 noyance, but not the offence. But my drift fhali be to ex- 
 hort all goodfellowes to forgive, and pardon the wrong done, 
 like lofeph, gen, 50. 17. 21. The punifoment due to that 
 wrong, like David, i.Sam.i9*ii. The reftitution arid fa- 
 tisfaclion of the creditor, (in fome cafes) the debtour, Luke 
 7.42. To put away allanger for the trefpa(Te,like fepthah 3 &nd 
 CMephibojheth, -Forgive therefore. 1. But -who muft for- 
 give . ? All of this Society, all which looke for remiflion of 
 i innes, Mar. 11.25.26. 2- But whom muft we forgive ? A ny 
 otie,enemies, perfecutors, the obftinate, much more thype* 
 nitcnt brother. 3. But when? Whenfoever,orasoftasyou 
 pny,jo.times 7. times a day, fc. 490 . times in one day. 4. But 
 whatmuft I forgive ? Any thing* i& any quarfell or grudge, 
 &c. any in/uftice, or wrong, i.CVv.6.7. Any contumelious 
 vfage, </**». 50.1 5. Any lo&, Gen. 31. 3$. Any defrauding, 
 James f* 4. 5.*. "But with what mind, with what affeftion? 
 Freely of our owne accord,fully remitting all, fincerely from 
 the heart, Mar.iify. What though the malitious man 
 hatch, and harbour within his bofome, Envie, the fcumme 
 of imperfections, forbidden by God, i.Tet.M? A worke of 
 Sathan, Gen, } . 1 * Of the gentiles, R om. T . 2 o. Of darknejfe, j 
 Rom. t2.l^. Oi the fteJS; g*L $.21. Opposite to charity, t . Cor. 
 
 ►4. And abdicated by holy men, Tims 1^. 
 
 Let him feed, 
 and 
 
of the Saints, 
 
 and fofter this fdfe-tormenting ( envy (faith holy Salvian) 
 doth onely perfecute the author) viper by fe",fe-love, impati- 
 ence, and fdfe-cooceiredheffe : making himfelfe a/Wc, Pro. 
 10. 1 8. An unprofitable heater, 1 Pet, 2,1. RoPting his orvne 
 bones, Trov. 14. 30. And flaying himfe/fe, Iok$. 2. Like the 
 Mountaine ?s£tna y fcorching himfelfe with his owne fl mes. 
 What though the wrathf/tff man flefheth himfelfe in blcudy 
 and barbarous cruelties, acting that which is Satbans proper 
 worke, doing conrrary to Cjods nature > he being mild and 
 rnercifull: precept, and praUice. 
 
 What and if the furious irefull revenger proceed in his un- 
 charitable and unwarrantable waves, thereby exafperating to 
 more hurt, doubling his owne griefe, lofing tranquillity and 
 peace ofconfeience, good will with men, and favour with 
 God, by ufurping his regall right, and robbing him of his au- 
 thority. Yet let every member of this concrete communion 
 freefy,fully, foundIy,and fincerely forgive each other. 
 
 To this end confider : The Divine precept of cur great 
 God, LftUtb. 5.39. His facred praclife. Gracious promife, 
 Uteath.6.4. And dreadfull judgements again ft allfuch who 
 will not forgive, Mat. 7 -.1,2. &6.l5*faw. 2.15, Secondly, 
 our owne prontffe to offend ( Gal. ?. 1 7. Ourflefh lufting a* 
 $«inft the Spirit ) Either againft the fame perfon which we 
 fliould forgive ; fome other : 2nd God himfelfe. But we of- 
 fending would willingly have forgivenefTe. Thirdly, that the 
 perfon offending did it either ignorantly, unawares : by fome 
 inducements, or through the violence of feme prevailing 
 temptation. It was not the man therefore,but his weakcndTe 
 which did offend. Lsftly, confidcf the commodious advan 
 tages we ilisll reape by forgiving are many and great. 1 . We 
 fhall hereby become like to God, Math 5. 44,45. We fliall 
 gaine comfort, which while the bcifterou.s furges of angry 
 paflions tempeftuouily trouble our cholericke nature, we are 
 fenfleffe of, yet afterwards we fliall find to our more then or- 
 dinary confolation, witneff* 2 Sam 2<. 51, .3. W r e may 
 with a hopcfull aflurance iueuntoGod fi>r afull remiffionof 
 all our enormities : and with a bltflcd confidence grafpe, and 
 
 hold 
 
 3?' 
 
 Tnziditfolaautht 
 rem per/equitur 
 Sav.dc Gub Dei 
 libj.pag 7 *. 
 
 miuidfiulti profrL] 
 um no a p. 
 veUe uocere. Eiasj 
 4* 
 
 ■Wo/.r 
 
 /« 
 
 1* 
 
40 
 
 0b>An*\< 
 
 Math. 1 8, 
 
 The S C l E T 1 E 
 
 hold faft a firrne perfwafion, that our finnes are done away, 
 grounding upon Gods unchangeable promife, Mat. 6, 14. By 
 freely forgiving we fhall make our foe our friend, Rom.n. 
 20. heape codes of fire on hi* head. ?. He will repent, and 
 embrace us friendly ; or elfe if he continue in his ma- 
 lice , he (nail be fired with his owne conference , and 
 confumed with the wrath of God. And hereby, we are made 
 fitter for all pious duties, 1 Pet.t. 1. Say not therefore lean- 
 not forgive becaufi the matter it fo great. Thou haft offended 
 the Lord farre raore,yet be is willing to forgive thee. "But he 
 ought not to have dealt thus and thus with me. Neither ough- 
 teft thou to have wronged God. *But 1 meant him no harme. 
 Neither did the Lord thinke thee any harme, yet haft thou 
 offended him. But thou art his fuperiour. God is thine. He is 
 thy inferiour. Thou art Gods. But thou carefi not for his fa • 
 vour, thou livefl not by hijfiiendfap. The Lord our God needs 
 none of thy helpe, thou liveft by him, not he by thee, yet he is 
 willing to remit thee thine offences. Be not we rigorous for 
 a hundred pence, left we be bound to pay upon paine of ever- 
 Iafting damnation a thoufand talents. Let not us provoke the 
 Lord to mete out to us condemnation by our not forgiving. 
 Let not us fend up Vriahs letter in our prayer, forgive not u's 
 becaufe we will not forgive. But let us freely forgive each o- 
 ther,feeing we aUhavefeRowfhip one with another. 
 
 Now before I enter upon the fecond braunch of our Socie- 
 ty , I intend to fpeakefomwhat of the word Father, not in 
 the largeft extent thereof,as how he is Father to all creatures, 
 men, Angelsj &c. Butonely how is the Father of thefe^o^- 
 fellowes: afterwards I purpofe to {hew how he and we have 
 fellowship each with other. 
 
 OF 
 

 
 
 
 
 
 
 Ijp 
 
 133 
 
 1* 
 
 
 %fe^ 
 
 
 41 
 
 OF THE SOCIETIE 
 
 OF THE SA INTS, 
 
 the fecond Bookc. 
 
 Chap. I. 
 
 Qc d is the Saints Father* 
 
 HE Lord of heaven and earth is not onely q) ^ 
 Father to men, Angels, creatures, butalfoof 
 all goodfellowes; or the Saints after a (peciall 
 . manner ^yrith ths Father"] lohn I. 12. Rom 8, 
 - , 14, 1 5. iTbefll.t. Anda-cloucof witnefTes 
 of Scriptures teftilic this truth. To the confirmation where- 
 of I willufe onely two Rcafons, it being as apparent, and 
 generallyaiTentedto,asthat the Sunne dothftine at noone 
 day. 
 
 He who is Father to the Saints, any, fome, or all thofe ; fa^fon \ 
 wayes whereby one man is father to another: he is the father j 
 of thefe goodfellowes. 
 
 But the Lord of heaven and earth is Father to the Saints, ' 
 all, fome, or mod of thofc wayes whereby one man is father 
 to another. 
 
 Therefore the Lord of heaven and earth is the Father of 
 thefe goodfellowes. 
 
 He who is Father to the Saints in regard of direction, pa- 
 ternall procuration, in(truflion,imitation,image,and adopti- 
 on^ Father to the Saints moll of thofe wayes whereby one 
 man is father t6 another. 
 
 G But 
 
4* 
 
 The SocIetie 
 
 But the Lord of heaven and earth is Father to the Saints in 
 thofe regards, viz,. 
 
 1. Man is father unto man by direclion y Cjen. 4?. 8. Thus 
 God is Father to the Saints , directing them by his Werd % 
 which is a light to theirfeet y anda lanteme to their paths. And 
 his Spirit leading them thereby, £0/72.8. 14. fothauAf/W^ 
 after the Spirit, 
 
 2 . M jn by pat email procuration is father to man : thus lob 
 was d father to the poore, lob 29. 1 6. And to is God a fat her of 
 our focicty, defending us from cur fed calamities, plucking us 
 out of the j awes of the Lion, arid providing for us neceffaries 
 at the feaft, fo that we have fufficient for cur good, if not fati- 
 ety ro give us contentment. 
 
 3. Man is father to man in regard oUnflruBion or doctrine, 
 1 Cor. 4 \K.Gal. 4. 19. Thus is God much more, pouring 
 grace by his Spirit into the heart : for Paul may plant > A polio 
 water >huX God onely gives theincretfe. 
 
 . 4. Man in regard oi invention is father unto man; who in 
 regard of imitation is his fonne, Cjen. 4. ?c. labal the fa- 
 ther ef fitch as dwell in tents. The Dive II thus is the father of all 
 wicked one s^Ioh.S.qq.. Thus is Abraham father of all godly 
 periens who wallas in the holy fteps of 'Abraham , Rom. 4. 12. 
 Thus is God our Father , we being followers of him as deare chil- 
 dren, Math^.^Eph.*y\. 
 
 5 . Man is father to man in regard of 'image y Cj en. 5. 3. Some 
 images reprefent the fhape, thus pictures are images of men. 
 Some agree with the thing in nature,fo children are images of 
 fathers having the fame fpecificall effence. Some the very in- 
 dividuum. So Chrift is oncly the image of the Father. Chrift- 
 lefw isonelythe perfect and confubftanriall image ofGod,. 
 Col. 1. 1?, Heb. \ f 3. The godly are the imperfect image of- 
 God, cf/^4.24. Col.^.10. We havingarefembJanceof his 
 nature, may be called his image : for although this is daily 
 corrupted by finne, yet it is againe renewed by -Chrifl Jefiu % 
 Col. 7. 10. 
 
 6\ Man is father to man m regard of adaption, Meyfesthus 
 ! the ionxiQO^Tharaohs daughter. Adordscai thus a father to 
 
 Efier, 
 
of the Saints. 
 
 ,t r t* ^ 
 
 Esler,Efi. 2.7. Thus is the Lord our Father,i?*w.8.i4,i5, 
 \6. &$. 16. GaI>i.26<&±%.&c. Therefore he is a Father to 
 the Saints or thefe goodfedowes all or mod of thofe wayes 
 whereby man is father uoto man. 
 
 He who performtth more freely and willingly then all o- 
 ther, ail ofrices and duties of a father to thefe goodfztfewes, 
 mult needs be their Father. 
 
 But the Lord of heaven and earth performcth more freely 
 and willingly then all other fathers, ail offices and duties of a 
 father to thefe goodfellowes. Therefore he is their Father, 
 
 The latter proportion I thus prove. 
 
 He who doth beger, feed, cloth, correcT, provide inheri- 
 tance,and manage for thefe goodfellowes more freely ,&c.doth 
 performe all offices and daries of a father,&c. 
 
 Bat the Lord of heaven and earth doth thus, viz.. patting 
 by temporall refpecls . 
 
 1 . The Lord cteth beget us fpiritually by his Word, I Pet. T . 
 2 5 . Raifng m when we were dead in finnes andtrefpafes, Eph, 
 2. i, 2. Therefore tve arefaid to have gods feed abiding in 
 m, and to be borne of god, I Jch.^.p. 
 
 2. Parents do not onely beget, but provide for the fuden- 
 tation of their child begotten. Should parents foriake their 
 children begotten and bome,birth which is thegrcateft good 
 they receive in the world, would prove a great evill, yea 
 fuch, that better were it not to be, then being to want meanes 
 whereby this being may be preferred. The Lord in this re- 
 fpeel is a Father feeding the foule he hath begotten fo. That 
 were it pofjible to cxtrad the carefull providence of ail the 
 mod tender parents under the Fabrick of the heavens, and re- 
 plant it in one man : -were hpoffible for this more then ordi- 
 nary man to provide for his fo tenderly afre&ed children the 
 greateft varieties of* all mellifluous aliments that earth, aire, 
 and water could afTocrd : Could he feed them,with the mar- 
 row, fatnetfe, and quinteflence of the mod delicious cat^s of 
 natures (imples, or mixtures of skilfull artifts: could befa- 
 tisfie their thirft, and delight their appetites with the fained 
 Ne&ar* and Ambrofia's of thofe forged gods, yet all thi s,and 
 
 G2 a 
 
 43 
 
 ThcJ.ord begets. 
 
 Feeds. 
 
 i 
 
 
44 
 
 -U Ev^-34 14- 
 
 3- 
 
 deaths. 
 
 The Societie 
 
 athoufandtimesmore(iffomuch could be) is as nothing in 
 companion of the Lords fatherly care in providing for his 
 children, what are thefe in regard of his tiaedword, that 
 fweetrefreihing *»//£<?, i ^p e t t 2.1.2. Free from ail mixture 
 of errour, herefie, or tradition, therefore called jincere. That 
 fubftantiall/r^ofthefouie, preferring its life, health, and 
 Arengtb, lob 23. ig. That ^iireH wheat e,/er.t^. 28. That 
 ftrong refrcfliing meate, Heb. 5.13. Sweeter then honey 
 and the hony combe , P/^/. 19.10. Thole green paft ures and wa- 
 ters of comfort, Pfalme 25.2. That heavenly refreshing n^, 
 CVw.2.4. Which Tellican catleth hony, milke, Netlar, Am- 
 broJia 3 thefoodofjtiflice and truth, aiwayes fatting the foules 
 ofthe faithfulL what are thefe to the graces ofGodsSpinr, 
 that neceiTary milke to an heavenly life,//*. 5 5.1. And that 
 fweet delightfull wine t What are thefe to that celeftiall and 
 fpirituall bread Chrisl Iefus which came downe from heaven, 
 /*/.?« <5.<>o. That food truly efFeclualUo the ftithfullfoule, our 
 bleflcd vSaviour who is meate indeed, loh. 6- 5 5. That rejoy- 
 cing wine the bloud ofthe immaculate Lambe flaine from the 
 beginning,^^A, 20V* 3. 
 
 3. Parents alfocloath their naked children; and in this re- 
 fpecl the Lords care farre furpalTctb all fathers, he clothing us 
 with the robes of Christ hii right eoufnejfe, which is fuch a ve- 
 slnre that who fo wanteth, is farre more, (yea , without all 
 comparifon) polluted, fubjeel: to evil), and unlovely then any 
 new borne babe, naked and unwafht,and in the bloud. And of 
 fuch worth is this gar menf;,that were itpoffible, the cunning of 
 all skilful) Artifts could concurre to the fafhioning of fome 
 one garment made ofthe excellencies of filks,precious (tones, 
 refplendent pearles, and coftly gold : Could they convey the 
 quinteffenceofall odoriferous perfumes into the fame. Were 
 itpojftblsxo be clad more excellently then the Liilies of the 
 field, farre furpalTing Salomon in all his glory. Tea, imagine 
 a man to be as richly trim'd as that glorious runner in the fir- 
 mament cornming out of his Tabernacle to run his race, Pfal. 
 1 p. Or as that tranfeendent canopy of the heavens deckt wit h 
 innumerable vaiietics of refplendent ftars. Yet all thefe are as 
 I nothing 
 
of the Saints. 
 
 45 
 
 nothing in comparifon of the rich robes of Chrifts righteouf- 
 ntffe wherewith the Lord doth cloathhts children. Which 
 is a garment whereby the nakednefle of the foulc is covered, 
 2. Cor. 5. j, 3. Rtv.$. 18. is comforted, and kept warme, 
 defended from the fiery darts of Ci nne, and Sathan, Ephef 6. 
 ii.deck'd, beautified, and adorned, Ifa.6 1.10. This gar- 
 ment being pleafanr, iweete,and dainty , psrfumd with odori- 
 ferous powders otMirrh y AHoes, and CaJJit, Pfal.^M. prc- 
 tious andcoftly, ver.g. refembled tothcgaldofOphir; Cu- 
 rious and coftly , compared to the needle -rvorke of a skil- 
 full embroydercr , ver. 14. This garment ravifhing the 
 heart of Chrift lefus, Cant.^.g. the fmettof thefe oint- 
 ments, farr^trpajfing the favour of attfpices, ver. 1 o. 2nd 
 the frndl dflbis garment being like that of Lebanon^ ver. 1 1 . 
 
 4. Parents correcl their children for their amendment; 
 So the Lord cbafteneth his Saints, lie!?. 1 2.7. yet in love,verk 
 6*, more tenderly then the fathers ofourflefi, ver.g. and more 
 profitably y they many times for their p leaf ure ; he to make us 
 partaker of hid holinejfe, ver. ro. to prevent finne, a Cor.i 1. 
 to renue decaying grace, Hof%. 15. to weahe from the world ; 
 and to trie our graces,yea and with fuch fatherly companion, 
 that he is grieved as it were when he fmiles; Obleruft- 
 lem,&c. Oh that there had been fuch an heart in mypeople y &c. 
 
 5. Parents provide inheritance for children. The Lords 
 provident care in this, is imparaleld. For wereitpofilble for 
 a father to beqneath to his child Purope, Afta y Africkf, the $m* 
 cogr.itameta* and Antarticks portion. Could he leave him the 
 full fruition of all the populous cities,fertilc countries,earthly 
 paradifes,golden mines,yea all the wealth within the circle 
 of the fphericall Zones. Could he not onely wifli for with 
 Alexander, but alfbobtaine other worlds,as an immeafurable 
 addition to his former inheritance ; yet is there no more 
 
 1 comparifon betwixt thia oncfy imagined foveraignty, and 
 thereall inheritance of Gods children ; then there is betwixt 
 corruption, and incorruption ; pollution, and perfit purity ; 
 lading eternity, and a fading moment ; heavenly treafure, 
 and earthly train, 1./V//1.4. To an inheritance incorrupt 
 ^ G ; tible^ 
 
 4- 
 
 Correft. 
 
 Inhcnuace* 
 
A 6 J 
 
 The Societie 
 
 Marriage. 
 
 Duty, i, 
 
 Filiin of 
 
 tible, undefiled) that fadeth not away, referved in the hea- 
 vens, 
 
 6. Parents provide marriages for their children. Evenfo 
 the Lord of heaven hath provided fuchan husbad for his chil- 
 dren. That if all the renowned excellencies of all mankind, 
 from Adam to the dreadfull day of judgement ; and of all 
 angelicail beings which are and have bene, wereconfer'd up* 
 on one man. His comely feature fhould be hatefull deformi- 
 ty ; his amiable beauty ioathfome ilfavourdnefle ; his quick- 
 witted understanding, blockifh ignorance; ^'/angelicail elo- 
 quence, rude barbarifme; and his other perfections meere 
 frailties, in refpecftof thofe extraordinary tranfeendencies 
 of Chrift Iefus the husband of Cods childrea^/fcv. i£. 
 
 Chap. II. 
 
 Duty* I . Saints mufi love Cjod* 
 
 IF God be our father, we ought to love him. Not onely 
 doth Religion command children to love their parents,but 
 alfo nature it feife requireth this duty : forne therefore de- 
 rive the word fignifying a fonnc, of a greeke word which Gg- 
 nificth a lover ; And I verily thinke (this being fo much tal- 
 ked off, and praclifed in conceipted oftentation) few which 
 heate me this day,thinke, I need tell them they ought to love 
 God, nor perfwade them to put the fame in praefcife. The 
 fimpleft here prcfent beeing ready to fay : though they come 
 to the Church for failiion fake, ^s their neighbours doe ; al- 
 though they are not very bookifli ; although they give little 
 eare to the Word of God preached, yet they know as much 
 asthebeft preacher can tel) them: they knowing that they 
 mufi love God above aH> and their neighbour as themfelves t attd 
 this they doe, orelfeitisfittietheyfhouldlive. Loath I am to 
 have you fpend time to no purpofe;mueh lefle at a Sermon,for 
 if all words flaould be gracious, much more of a Minifter , in 
 publiquc to a congregation, as from God, And therefore 
 
 did 
 
of the Saints. 
 
 47 
 
 did 1 not think e it mo re then ncedfull roperfwadeyou to love 
 God. Bid I not heare painted fepulchers, fatanicall lyars, and 
 other curfed impesof that damned Apoftatafay, they love 
 God. Bid I fee him louM nAzed, as well as in word, in 
 truth, as in tongue, in praffife, as in profeiTion ; I would 
 willingly have fpentmy pmes about fome filial! duty I 
 thougbtupoa, then on this fo much talked of, yet IrtTlepra- 
 ctifed. For if we but inquire at the oracle of this our father, 
 we fhall find recorded in indelible characters, that fuch who 
 truly love "God, Hate th*t which is evifl, Plal.p7.j0. Keepe 
 Gods commandementSy ExoJ.ic.6. lob, 15. 10. fc, fincerely 
 although imperfcclty defiring,and endeavouring to performe 
 things commanded. Behave themfelves conlcionably in 
 th:ir callings, lob. 21.15. Confer me themfelves to God, 
 r.M.4. 17. being followers of him as deare children, 
 Love not the world, t. lob. 2.1 j« Love trucly Godschildren, 
 1.M.4.20. Often thinke upon God, as their chtefeft trea< 
 fore, (Jlfat 6.11. And love Chrifts appearing, or comming 
 to judgement, 7. Tim 4.8. /4W.1.22. And then having fur* 
 vcyed with a cartful! inqmfitive view thecarriage-s and con- 
 ditions of mod: men. I much feare after a diligent fcrutiny. 
 t. We having compared fuck who AzteR. finnc, becaufcitsa 
 breach of Gods law, and therefore efchue, and flic from it, as 
 from a ferpent. With thofi who thirft after impiety, as 
 greedily as the chafed deare after the water brookes, or the 
 gapmg earth after the dew of heaven; and folace tlrmfelues 
 with as great delectation in filthineflc, and fuperfluiry of 
 naughtincrTe zz Leviathan \x\ the reltlefle Ocean. 2. Such 
 rtbo keepe Gods commandements with fincerity of heart, 
 they to the vtmoft of their power leaving undone all evill 
 forbidden; and doing all good duties commanded, not for 
 any finifteraime, or by-reject, but for the Lords fake, be- 
 caufe he bar h commanded thefc, and forbidden rhefe: and 
 bein» univerfall in this their obedience, neither appliable like 
 the fane ^Jlfercurj to every adjacent, nor the turning wea 
 thercocke,hurried about with every blaft of contrary winde, 
 fining the fame in all companies, places, and at all times, 
 
 like 
 
 Signes 1.2, 
 
 J- 
 
 4- 
 
 5.5. 
 
 *7- 
 8. 
 
4 8 
 
 The S 
 
 OCt£TlB 
 
 like the greeneivie, keeping the fame colour in theiharpeft 
 winter, that it hath in thepleafant (umraer. with thofs who 
 no whit regard thofe facred Iawes written with the finger of 
 the worlds creator : and thofe mho unequally and unjuftly 
 frnre their obedience betwixt the Lord,and his grand enemie 
 thedevill; 8c fitch who hzve their changeable fuitesfometimes 
 fecming to obferve Gods commandements for finifter re- 
 fpe&s, otherwhiles, namely in fecret, and amidft their villa- 
 nous complices, no whit regarding thofe divine, and more 
 thenangelicall direction. 3. Compare we thofe who walke 
 confcionably in their callings,being carefull to have the foules 
 of their children, and fcrvants deck'd with the invaluable 
 robes of ChriftsRtghtcoufneffe; nourifhed and (lengthe- 
 ned with the food of ecernali life : With that carelefe compa- 
 ny which regard no raore,fo that they be of comely feature, 
 neately tcimd, 'finely fedde, of liberal! education, and richly 
 provided for: and thofe vile ft of men who by their wicked 
 examples ftaine their pureft: times with the blacked dye of 
 hellifh impieties, Sathanscognifance, feeding their immor- 
 taU foules with the damned art of (wearing, lying, curling, 
 and (uchlike venome and poyfon of Afpes. 4. Thofe wfo 
 conforme themfelves" to the glorious example of our hea- 
 venly father, doing their vtmoft devoir that they may be ho- 
 ly, pure, perfect, and mercifull as their father in heaven is. 
 With /^degenerating company of men which will doe the 
 luftsofthedivell. Could we fegregate thofe which are cru- 
 cified to the world, and have it crucified to them; and al- 
 though they love the good creatures and gifts of God, yet it 
 is neither prepoflerouily, irreligioufly, nor unequally but in 
 order,/?, firft God^thengodlinefle^hen good men, enemies, 
 then profit^ then pleaiure. 6. Thofcwhofe hearts are faft 
 glued to the Lord Iehouah, and his crownes of immortality 
 as their only treafure. 7. Thofe wjio love witfiall entircnefle 
 of afFe&ionthefonnesof God. And 7"^ whQ love the ap- 
 pearing of our blefled Saviour,having a comfortable afTurance 
 of his love, and afincere care to pleafe him in all things. 
 Ftomthtfe which love the world fervilely, fenfually, pre- 
 
 pofteroufly 
 
of the Saints, 
 
 I 4? 
 
 Mot. i. 
 
 pofteroiifly,iminocleratly,cliforclerlyjandunclifcreerly.T'/^ 
 vvhofechiefetttreafureisonearth. Thofe who are ihraged 
 with implacable malice againfl the children of God and their 
 ,'fincenty. hn&fromfuch who love the Lords appearing no 
 more then villanous malefacrours the commingofajuftand 
 righteous Judge. And it will manifeftiy appcare (J much 
 feare) that few onely, love God (I fpeake comparatively) in- 
 deed and intruth, although all love him with the tongue and 
 •lips. Give me leave therefore to ufethefe following motives 
 toperfwadeyouto love God. 
 
 The firft drawne from God himfelfe, and they are thefe. 
 The "Divine Precept of our gracious God : he requires, wils, 
 and commands us to love him,.D*«f. 6.5.0^10. ii.Thouftalt 
 love the Lord thy Cjod, The rich promifes of the Lord to all 
 thofe who truly love him, Exod. 20. 6. Shew mercie unto 
 tbotsfands, &c. Pfal. T4?. 20. The Lordprefirveth, Sec. His 
 pronenejfe to heare our prayers/P/*/. 1 j 6. 2. He bids us aske y 
 and we Jhali have, feel^e and \vc /hall find t k^ocke y and it flail be 
 opened unto u?, Math. 7. 7. Yea, he oftentimes prevents us, 
 graunting before wedefire. His pra&ice proceeding from 
 love. Do not Heathen, Publicans,yca lavage beads love thofe 
 which love them, and inill not we love him f What creature 
 in whom is the breath of life , but it may perceive 
 Gods love to it in its creation^refervation, gu'oernation ; di- 
 rection, and continually receiving good things from him, 
 Pfal. 14$. 16. ? All the feverall forts of blefHngs,tne multitude^ 
 meafure, and continuance of the fame comming from his 
 love, Pfal.62.ig. He dailj leading us with his benefits, what 
 ^odly man but may difceme his unfpeakablelovetohimin 
 his onely Sonne,/<?£. 3. 16. to die for him, when an enemy, 
 Rom.^JZ. Toraifewhendeadintrefpa{fcs,£)?&. 2. %. Inchu- 
 fiog and taking him to be his fonne when he was the child of 
 the Di veil, and that not becaufe he wanted c!nldren,he having' 
 a naturall Sonne Iefus Chnft the righteous : Nor becaufe he 
 needed an heire, he living and raigning for ever: Neither be - 
 caufehis naturall Sonne is unfit to inherit, he being as fit as 
 hisFather. But oncly becaufe he loved him. No love like' the ; 
 
 H love 
 
 Why God adop. 
 ted us, 
 
5° 
 
 The Societie 
 
 love of God to us wards ; his thoughts are thoughts oflove, 
 ler. 2^. r i . His affections are affe&ions of love, ler. 3 i.$.Hu 
 words are words of love, ler. 2.1. And Aw^^are^^jefpou- 
 denr, 1^#r. 3 2. to. A r * /at>* (o great as the love or^o^to^hai 
 children. Net of carefull fathers. Ctoat 7. 11, Bow much 
 more jour father \ Not of tender companionate mothers, Ifiu 
 q^l^.Tet Will not /. He loving tlxm O^f/^Eph-2.4. Ten- 
 derly, Zacb.2.8 EverUfirgly, ler 3 1. 3.4. Freely, withcut 
 any defcrt on our parts : which is evident if we condder his- 
 love to us, and ours to him. 1. He lovrd \\s when we were 
 not.Sph 1,4.5.9.1 1. When we wire nan ght,Eph. 2. 2. 5. When 
 Wc ivere enemies, Rom. 5.8. 'Before we loved him, \ loh.q. 10. 
 Oiulovcto God. 19- And fecondly,Our love to him is lacking znddefeflive, 
 1 Ccr.l ?.l 1. Defiled, Jfa. 64. 6. Ours is due debt, Luke 1 7. 
 10. And#»^/*4//toGodslove >J E//7.3.i8,i9. Andla(tly,the 
 goodnefieotGod, he being worthy our love before, anda- 
 bove al other things. Of neceiTTty we mud love fomthiig,and 
 there is nothing in the world (o worthy of our (o ve as God is. 
 For who and what is. there in the wide world Able to doe us 
 that good the Lord doth? Able to rav ifh our hearts with fuch 
 delight ? Sa regardfull of our love as the Lord is ? To which 
 we are fo indebted as unto God: wherein can we fmdfuch 
 delight and comfort as in the love of God? Rcafon thus with 
 thy felfe O man, and fay, Shall the Lord of heaven and earth 
 enjejne me by his authority, then which none more Sove- 
 raigne? IVooe and Allure me by his promifes, then which none 
 more ample?To love himfelf,afriend,afather;yea,fucbwbofe 
 ears are open to hear our prayers,Ioving us beyond compan- 
 fon&,himfelf the only objeel: ofal love,& fhal not I love him? 
 The fecond motive drawne from love it felfe. 1. Great 
 and many are the profitable advantages all fueh have which 
 love God. Theyfhallbe as the Sunne when, &c. Iudg. 5. 31. 
 They [hall 'have great peace, Pfal. 1x9. 16*5. They are prefer- 
 vedby God 3 Pfal. 145. 20. They are beloved of Cjo'd and Chrijf 3 
 loh.i^. 21, 25, They fhall have grace, Sfh.6. 2.4. And a 
 crowne of glory, lam. 1.12. 2,. True love to God hath extra' 
 ordinary good efFedb. 1. Much may the prying eye of man 
 
 behold, 
 
of the Smuts. 
 
 * ■■«»■ 
 
 behold, more may his fearching eare heare, but his inquifirive 
 heart delves into the heart and bowels of the C3rth, dives be- 
 low the rioting reftlefle waves of the raging Ocean, mounts 
 up aloft by tranfeendent speculations, peeping beyond thofe 
 (tarry bodies. So that he can talke of the earths center and 
 circumference : of the number, greatneffe, and dignities of 
 thofe heavenly lights. Yet this eye hath never feene , eare 
 heard ^either hath it en t red into the he Art of man to conceive the 
 things which God hath prepared for thofe that love him, I Cor. 2. 
 p. 2. Snch is the variable condition of mankind, that he 
 continueth not long in one (lay : joyes and griefes fucceflive- 
 \y accompanying each other as day & night. In this intermin- 
 gled intercourfc of fuch contrarieties what can poflibly pro- 
 duce better effects then love to God ? This making all things 
 work* together for the heft, Rem 8.28. Do we deiire to have 
 the fucceflefull proceedings of all things ? Would we have 
 the fiery dreadful! aflaults of that old Serpent, the truculent 
 and villanous behaviour of that viper ine brood. e.jr . Their 
 fabulous lyes and falfehcods, their tongue*kiI!ing (launders, 
 and backbitings ; their fcurrulous fatyricail fcofrtngs, and 
 their utmoft rage flowing from their malicious envenomed 
 hearts? In a word,would we have all things,both (innes,and 
 fufTcrings, ourowne and others turned by Gods providence 
 to our good? The way to accomplifli our defires is truly to 
 love God, Rom. 8.28. 3. Consider the perillous condition 
 of fuch who love not God, Exed. 20.5. Vtfning the iniquity 
 of them that hate me. Deut. 7. 10. Repayeth them that hate 
 him, 3c c. I Cor. 1 . 6. 2 2 . If a nj man love not the Lord lefwjt t 
 him be Anathema, (Jtfaranatha. Wouldft thou not therefore 
 have the Lord vifir, u e. fulfill his threatned judgements 
 upon thee and thy pofteritic ? WouldH not thou have him 
 repay, i. mete out to thee as hedothtofinners their owne 
 meafure(to repay, being to pay backe, or to pay a man with 
 his owne mony fVoutdft not thou be Anathema, Maranatha, 
 accurfed for ever and a day, or with eternali execration : be 
 perfwaded truly and practically to love God. 4. The per fe* 
 flton of true love to God fliould animate us to put the kmcin 
 
 H 2 practice. 
 
 Rcm.9-i.GaI.i.8.| 
 
 • 'Cor. i^itjutixf'i 
 
 MfiAtflf I 
 
 rwo S. . 
 
 mintu ncjier ASx j 
 venit. Ccii;ntVM.\ 
 tm domec D: i 
 vflwr.Aug Ep. 87. , 
 Sic defigmiurjfe- 
 citi txxrrmi *Ans- 
 tk:mMi$. Eczb, 
 1 Car. 16. as. 
 
5* 
 
 The Societie 
 
 practice. Love to God is called the firfl cotom**Ueme*t , 
 
 becaufe it is fird to be done, we mudpreferre the love and 
 glory of God,before the love and fafety of men and creatures. 
 And the great commandement, it concerning a great perfon, ■, 
 being of great weight and importance,rc quiring greatknow- 
 ledge to underdand it, and being very difficult to obferye. 
 Do we as we would be done unto ? We our (elves earned* 
 lydefire the love of cjr children. We thinke our felves ex- 
 traordinarily wrong'd if we want their love. And wbatre- 
 fpedl have we to their greate-d obedience if itproceednot 
 out of love? Go therefore, and do we likewife in loving God 
 our heavenly Father. Secondly, m except we are docks and 
 dones, uncapable of fenfe, or bruit beads, devoid of under- 
 danding,defire extraordinarily the love of God our Father: 
 without which better had it beene not to have being, or if a- 
 
 »y 5 
 
 the fubfiftance of feme bafer creature. Indance we in 
 
 what we czn.'Be it for proportion ilfavoured beyond all ima- 
 gination, be it more pediferous then the eye. flay ingBafilisk, 
 and hideous Gorgon. Let it have all the concurring ingredi- 
 ents of mifery and contempt, being the fubjecl of extreame 
 wretcbednefTe,and an object oF hatred to men and other crea- 
 tures. Yet man not beloved of God is beyond all comparifon 
 more wretched,death being a period to its calamities, and an 
 entrance to the others unfurterable, and never ending tor- 
 ments. But let a man be beloved of God, although he be ta- 
 ble ralke for hypocriticall mockersatfeaQs: aby.wcrdto 
 men viler then the earth, the drunkards long, and trampled 
 under foot by every digrnaticall varlot, yet is he as honoura- 
 ble as an heire of heaven, a member of Chrid, «nd a child of 
 God. Do we then fas we do if we are in our right wits) de- 
 fire God to love us,and (hall not we love him againe? Reafon 
 therefore thus with thy felfe Oman. Are there fo many pro- 
 fitable advantages accomodating true love to God, and fliall I 
 neglect them ? Hath true love to God fuch beneficial! effects, 
 and wilt thou defpife them ? The want thereof fuch dange- 
 rous execrations, and wilt thou incurre them? // love to God 
 that great and fird comnundement, and wilt thou tranfgrefle 
 
 it? 
 
of the Saints. 
 
 51 
 
 it? "Qofi thou thitike to have the love of God ( without 
 which thou art mod miferable ) and thou not loving him? Is 
 it ft for children not to love their father?No no, if other men 
 will hate, yet I am refoived henceforth to IoveGod. Yea, 
 andexprelTethefameby hating what is evill. Obedience to 
 Godscommandements. A confcionable difcharge of the du- 
 ties of my calling. Conformity to Gc'd. Not loving the 
 world. Entirely loving the Saints. Often thinking on God as 
 my chief eft treafure. And loving the coraming of Chriftto 
 judgement ? 
 
 Chap. III. 
 
 'Duty 2 . Saints mufi (hum e fane. 
 
 IS God our Father? Then ought we to confideradvifedly 
 of our noble parentage, and with all circumfpeclconfidcra- 
 tion take heed we dilgrace it not, nordiftaine our Fathers 
 houihold. And imploy our endeavours^to the urmoft to ho- 
 nour and glorin'e our Faxhcr, 2nd grace his'faithfull family by 
 our vertuous converfations.lt is not fecnoly for aKings fon to 
 defde himfelfe with contaminating dung, and fuch like fordid 
 filth; it's not for them to conlort with fellowes of bafe,incr- 
 dinate, and immorigcrous ranks. How much more unfit is it 
 for Gods fonnes (children to a King truly, really, whofe 
 kingdome is of fuch large extenfion, that heaven, hell, earth, 
 andall places are within his royall government: and of fuch 
 commanding power, that all created beings, whether ruling 
 Kings or potent Empercurs, whether Cceleftiall Angels or 
 infernall Divels 3 {tandhis fubjecls to do him homage,andthat 
 not for a moment, or fomc fmaUtiiiK of continuance, but 
 through all eternity) to pollute themfelves with finne, and 
 impiety more loathfome then any thing whatfoever.. e.g. Be 
 it that a man from top to toe is foyled with the moft noyferae 
 excrements that are imaginable to be upon the face of the 
 earth : yet with a fmali quantity of watcr,and a little induflry 
 of man it's eafy to have him ckarikd.Suppofe a man to be as it 
 
 H 3 were 
 
 Duty 2, 
 
54 
 
 The Societie 
 
 were clad with boyles and botches from the foleofthefoot 
 to the crowneofthe head ; yet ft ispsflible that good diet, 
 wholfome ayre, the helpe of skilfull Pbifitians fhould reftore 
 him to perfect fanity. Urn all the water in Abana, Parphar, 
 I or dan ^norths whole Ocean is of force to warn off, nor the 
 moft excellent diet, wholfome ayre, drugges and pearles of 
 price, homes of Vnicornes, ftones of Bezar ordered by the 
 exacteft skill of men and Angels is availeable to purge away 
 finne. It is onely the blond ofChrift which cleanfeth from fin , 
 l lob, i* 7. what made thofe forlorne Apoflate fiends of glo- 
 rious Angds to become damned Divels, detcfted of God, An- 
 gels, and men; ? Sure I am,not their Creation, it being excel- 
 Jent,but their depravation, theirfinne. Whence is it that the 
 Lord doth hate his owne Ordinances, New Moones, Sab- 
 baths,and prayers, Ifa.i.ij? What occafioneth the Lord to 
 turne a fruitfull land into barrennetfe, fave the iniquity of 
 thofe that dwell therein, PfaL 107. 57. Why did the Lord 
 dro wne the whole world with an overflowing deluge, over- 
 turne thofe pleafant.and fertile cities (even as the garden of 
 god, geti.13. 10J with fire and brimftone, fave onely be- 
 caufe of their finncs ? By which particulars it is moft perfpi- 
 cuous, that nothing whatfoeverfo filthily polluteth as finne: 
 and therefore fuch perfons whofc father is the great King, 
 ought not to pollute themfelves therewith. What els meane 
 thofe Scriptures, 2 Tim. 2. 19. Let every one t*ho names the 
 name of Chrifl depart from iniquity. I Ioh. 3.8. He i*h$ com- 
 mit i -finne iiofthe 'Dive/l. Ver. 9. whofoever is, heme of God 
 finneth not. And againe, Hee cannot finne becaufehee is 
 borne of God* h Ioh. 2. 1 . Thefe things have 1 written that yoti 
 Jinnenot. 
 
 1. Miftakemenotlpray. Iintcnd not the leaft allowance 
 of Donatifis, TeUgians, Catharisls, and F^mi/iftfj who glo- 
 ry of perfect purity, yea,to be as pure as Chrift in heaven : of 
 freedome from all finne, the Scriptures telling me, that in ma- 
 nothings we offend aU, lam.^ 2. J feeing the Publican whofe 
 prayer was accepted, fay xng^God be merciful! to me afmner, 
 Luke 18.13. S a * nc faui complaining to bzof fnnersthe 
 
 chiefe y 
 
of the Saints. 
 
 55 
 
 ebi.fe, i Tim \ . i ?. And our Saviours owne <zsf pottles com- 
 manded to pray forgive us our trefiafes: not fcrmodefty 
 fakers PelUgians aftirme : but of confeioufneflfe of humane 
 frailty, as faith Saint Hierome. He who commanded to/inne 
 mmorc, lob. 5. 14. Commanded alfo topray daily for for- 
 glv enztfe. He who Gttd, whofoevsr is borne ofGodJivnetl) not, 
 I Job, . 6. Said alio, if we fay wt have no fin*tewe deceive our 
 felvet, and the truth is not in us, I Ioh. I. 8. We make God a 
 /jar, and hid word is not in us, verfe 10. Although we know 
 God beareth not fnners lob. 9. 3 1 .Yet we know alfo ihztChrift 
 came to callfmners to repettance.lhc fame God who directed 
 'Balaams tongue to fay Godbathbeheldno iniquity in Jacob , 
 nor feeneperverfeneffe in Ifrael, Num. 23. 21. Dire&ed the 
 tongue of Aleyfes the man of God to fay, Thoufetteji our (ins 
 before thee, ourfecret finnes in the light of thy countenance 3 ?fal. 
 00.8. What then? is there contradiction in the Scripture? 
 No fuch matter : both the one and the other are the undenia- 
 ble facred truths ofGod. Cjod feeth no (tme in hi* people, fc. 
 with a revenging eye, as to condemnehis people for their 
 finnes. That mzndztejinnenomore, is a comparative fpeech, 
 whereby the cured is exhorted to ftrive that his finnes be not 
 fuch, nor fomany as they had beene, but that their force 
 might be weakned, their number leffened , and occafions 
 avoided. God hearcth not jhmers % 1. fuch who make a rrade of 
 finning, fuffering it fo raigne and rage in them, whofocver is 
 borne of Godfinncth not 3 cannot firms : He doth notfinne, i. not 
 cberiiri it, and fuffer it toraigne, but endeavourcth tocleanfe 
 himfelfe from finne/ollowing holincfie of life. He cannot fin, 
 /.unto death, as he is borne of God, as he hath Gods Spirit, 
 and graces, although as he is man, as he is flefh he doth : He I 
 cannot indeavour to finne,&c. 
 
 2 Neither intend I tbelc^ft y.\ ftifying of fuch abominable 
 hypocrites ( painted pollution covered with pretended reli- 
 gion is worthy double punifnmenr, yea double damnation) 
 which living in Ipathfome impieties, boaftingly reject their 
 neighbours, withftandby thy felfe, come not near.etome,for 
 / am holier then thou , Ifa»d5 .5. I am not as other men are, 
 
5<" 
 
 The S 
 
 Cl ET1E 
 
 &c. Luke 1 8. 1 1. I ftft.vay tithes, although they omitted the 
 weightier matters of the Law judge went, mercy ^n •d faith ,Mat. 
 23.23. within full of extortion and excejfe, 2 5 . ofhypocrijie^zii d 
 iniquity ,1%. Thefe righteous perfons Chrifl came not to call \ 
 Math. 9 13. Thefe being a generation which are deane in their 
 owne eyes ,and jet is not wafted from their fi/thine(fe, Prov. 30. 
 1 2. I leave fuch dotages as the proper characters of^fWrW/ 
 fooleS) whofe wayes(rhough naught) are righteous in their 
 owne eyes, and yet are not wafhedfrom their filth inerTe,/ 7 ™. 
 30. 1 2 , Of unfanEli fed perfons y Prov. 30.13. Qf Lewd compa- 
 nions, I faiah 65. 1,4. Ol for mallC hrislians, Math, 7,22. Of 
 Civill honeft men, Math A 0.20. and of proud Tharifees,Lukz 
 18. 1 x. Which were a people eagerly thirfting after vaine- 
 glorious oftcntation, doing all to be feene ofmen : the grea- 
 teft enemies (as it's ever the property of outfide Cbriftians) 
 to Chrift and his Difciples: the moil: dogged cenfurersof 
 mens actions better then themfelves caufeleffely. A lively pi- 
 cture of whom we (hall find pourtrayd in mofi ignorant fats, 
 goodfellow-drunkards (Papifts, hypocrites,familifts) and 
 meere civill honeft men : whofe aflions ( althoiigh in many 
 particulars they come fhort of thofe painted (cpulchres)'rnn 
 parallel with theirs, Math.6. The Pharifec gave, prayed, ra- 
 fted to be feene of men^cJ%^. 19,20. Luke 18. 11. And 
 boafts of exact obedience. Vpon which ground I fuppofee- 
 very one of indifferent underftanding will mgenioufly con- 
 fefle that thefe forenamed who feldorne give except vaine- 
 glorioufly to fome clamorous beggers, feldorne or never pray 
 in fecret, or in their families, onely in pubiique to be feene of 
 men. Byconfequence avouch themfelves tokeepetheLaw 
 of God perfectly : for although they.are Tinners as they fay, 
 yet they have kept the i, 2,3,4 commandement,&c. And 
 not in thofe vjho are called Purjtanes by worldlings, becaufe 
 they wiilnotbeprophane, i Tet. 4.4. Becaufe they endea- 
 vour in all things to live honeftly , and to keepe a good conCci- 
 encz. Thefe (not onely giving fometimes in the view of o- 
 thers) carefully relieving the diftreffed members ofChriftin 
 fecret: praying confeionably, and conftantly ro their father 
 
 in 
 
of the Saints, 
 
 in fecret : and although they j uftifie themfclves in regard of 
 Tome fpeciall kind of finne onely,or fome degree, or fome cir- 
 cumftance,as David clear eshimfelfc, Pfal. j,& 27. And SJint 
 /\«*/himleife from fuule-raurt her, *AEls 20. 26. Yet in re- 
 gard of their common corruptions, and particular frailties 
 condemne themfclves more deeply then any others, Pfal. 5 1, 
 Rom. 7. 1 6, 1 Tim. 1 . 1 ?. 
 
 But firh it is evident without contradiftion, that not onely 
 all men, but alfo all regenerate pcrfons who are borne of God 
 are tinners, and yet fuch are exhorted not to finnc,y ea arc faid 
 nottofinne,i M.3.0. Give me leave briefly to point asun- 
 der corre&ion of the learned,) the differences betwixt Gods 
 childrcn,and wicked memand then to perfwadeail fuch who 
 profefle themfelves the children of this Father (although 
 they cannot but finne)not fo to flnne as wicked and ungodly 
 ones do, which is the fecond Vfeofthis Point. 
 
 The godly man imployeshie utmoft endeavours to iliun 
 envy and anger afwcll as murther, luft as adultery, infidelity, 
 hypocrifie, pride, earthly- mindednefle, and all fecret and 
 hidden finnes afwell as outward impieties. He defiringto 
 approve his heart unto God. He wellconfidering, i. That 
 the fecrets of the heart are as tranfparent to the omnifcicnt 
 thought-fcarching Iehovah, asthe moft audible words, and 
 publique anions. 2. That God will judge for fecret finnes 
 afwell as for outward, R om. 2. 16. The wicked man fo be, he 
 can demeane himfelfe fo (moothly and plaufibly that man can- 
 not accufe him. of outward villany : thinkesall is well, al • 
 though his heart is farc'tbrim full of privy pride, fecret hy- 
 pecrifie, fhamefull ignorance, wanton obfcoenities, bale 
 earthly-mindedneffe, canckredenvy, unadvifed anger, &c. 
 Deeming either his thoughts to be free,or doing all to befeen 
 of men. 
 
 The Godly man (albeit he may fall into fome grofler impi- 
 ety ) doth carefully efchew, and with as much loathing dete- 
 ftation, the fmalleft finnes as thofe of the grofler order, and 
 thar, 1. Becaufe he know eth that the fmalleft is finne. 
 2. Committed againft an infinite God. 9. Atrefpafleagainft 
 
 I the 
 
 V 
 
 Dft 
 
 eren. f. 
 
 Godly flmnnc fe- 
 cret finnes. 
 
 Small finnes. 
 
5* 
 
 The Societie 
 
 the mofl: holy Law. 4. Able to deprive of the greateft good, 
 fc\ Gods favour. 5. Able to bring the greateft mifery. 
 6. Not wafhcd away with any thing fave the invaluable price 
 of the bloud of the immaculate Lambe Chrift lefiis. 
 j wicked man makes of mountaines moiehils, makes no fi 
 pie of petty oathcs, Racha,foole, wanton dalliance, merry and 
 officious lyes, hurtfull /efts ,& c. Ytajnt is ready not onely to 
 extenuate,but to plead that they are (mail. Wheras no finne i& 
 /"^//compared with the Law, the puniihment,perfon otfen - 
 ded, and price of redemption. 
 * The child of God doth not onely take heed of the top,and 
 
 Beginnings offin.; foeightof finnc, butofthe firft and lead; degree of finne. He 
 adviiedly conftderiiig the infinuating,(preading,and incroch- 
 ing nature offirme,one drawing on another : he therefore di- 
 ligently withftands the firft degree, hecrufheth the egge left 
 it prove a Serpent, quencheth the fparkles, leaft they fire all, 
 lam.i.ig. The wicked no whit regardeth concupifcence, 
 the root and beginning of finne, batdeales with it isOltifo 
 with his calfe, carried it a calfe^ and an oxe likevvife 1 cu- 
 ftome ccmes upon him which hardeneth his heart, Ier.i$. 
 The godly man finnetb not with full cenfent of heart, The 
 They finnc owwl-I Spirit flrives again fi the fle/h, 6W.5.17. His finne is as bitter 
 * and burdensome to him as ^/^,i?«w. 7* 34. Yea,he is fo ir- 
 ked with the remainder of old ^dam y and with his particu- 
 lar flips and wants in well-doing, that he lamentably eom- 
 plaines, O wretched man, ver. 24. Notdefpairing of falvati- 
 on,as the next words and laft verfes of the nexr Chapter de- 
 clare, but bewailing his prefentmifcrable condition fofub- 
 ;ecl to finne, as one groaning under a heavy burden. And 
 therefore dottiearneftly ftrive againft the finne and temptati- 
 on,fighring the fpirituall warfare, with the two edged fvvord 
 of tre Word,and ardent prayer. 
 
 The wicked finneth with unanimous corifent of heart and 
 mind,rufheth headlong into it as the" enraged Jraorfe into the 
 battel!,drav/es iniquity with cords of vanity,//^. 5. 1 8. Drinks 
 ir downs with as thirfting appetite, and delighting pleafant- 
 neffe as fiflies do water. And therefore (although he is ok 
 
 times 
 
of the Saints. 
 
 times curbed by the feare of punishment, and dread of (Lame 
 (whereas the rich furniture of Gods petrlefle graces, his en- 
 tire love to God, tendernefle of confeience reftraines the 
 good J from many foule cnormites ) feeketh diligently cc- 
 cafion to commit finne,and rejoyceth greatly, finding oppor- 
 tunity thereunto. 
 
 TheoftneraGodlyman finneth (although his vfe is not 
 to finne willingly, neither doth oft fall into the fame finne) 
 the greater is his forrovv ; Contrition,humiliation,{trife,&c. 
 Witneffe David, Peter, and the incestuous ptrfott. A good 
 traveller minding his way, is made more watchfull of his 
 footilcps by his siany fiips, and failings. An approved foul- 
 dierdifdaining bafecowardife, and miferable ilavcry; and 
 thirfting after wifhed conqueft, dothroufeup, and vivifie 
 his difmayed fpirits with addition of new iupplies of vigour: 
 guardeth himfelfe with more heedfull watchfulneffe; buckles 
 his neglected armour fatter to his body ; yea doubles his di- 
 ligence in all particulars after the receipt of fome fhamefuif 
 foiles from the hand of his formidable foe. The wicked is 
 more obdurate by often finning y growes worie, and worfe : 
 feekes it more greedily every day then other, Prov.2$. His 
 enframe in finning takes away the fenfe of Jin : his ordinary fee- 
 ding upon thofe grapes of gall, and f wallowing do wne fuch 
 deadly po/fon, makes it as welcome to his appetite as hi? 
 ly repaft,and as lufcious to his palate as the fweetefl: AmPFo- 
 fia : his long grounded acquaintance wich thofe hellilh brats', 
 links him with fuch indeerd intimatenefle to thofe infernall 
 fiends, char its as poflible to nnfpotte the party-coloured 
 Leopard, and whiten the tawny Negro,asto disjoynehis fafl 
 glued affections by accuftoming to dee evill from his finne, 
 
 The godly man advifedly confidering what he hath done, 
 after falling into finne, flyes with all fpeed to the Lord lefus, 
 his foules'phyfitian ; uncovers his wound to the bottomc, 
 hwmhlyfuing to have his ficke frule bathed in, and bilmed 
 with the bloud of the Lambe. Hee fab do wne at the throne 
 ofgrace, accufingjudging.condemning himfelfe,and fending 
 
 I 2 forth 
 
 59 
 
 By finning, learne 
 more careful y ;o 
 afoidfin. 
 
 6*. 
 Rifcth by repen- 
 
 tance 
 
do 
 
 The Societie 
 
 
 <Pfal.103.17. 
 b Exod.10.6. 
 cExcxU.33 £?• 
 
 forth flouds of tears from his wounded heart,or grieving that 
 he can grieve no more tor his fnamefuil faylings. He beggeth 
 pardon for his iniquity with as much earneflnes as a condem- 
 ned malefactor: He ioaths his fin now more then ever,for dif- 
 quiering his route, and hindering his peace with his God.fi? 
 becomes more nobly refolute agamft fin,and its devilifh occa- 
 fions then he was before,fo railing himfelf by true repentance. 
 The wicked although fometimes confederation of the righte- 
 ous judge,the dread full day of judgemenr,& thofe unutterable 
 torments prepared for the damned,works in them fome me- 
 lancholy fits of dumpifhnes,yet they never rife by true repen- 
 tance:for eytber they are fick not perceiving it, rufliing upon 
 the wrath of God like blind Balaa.or although they leave fome 
 evil waies,they take other as bad,onIy exchanging fin for finwr 
 if they do confes their Cms^ its not intire & univerfal;wanting 
 either forrowfull contrition, or true faith,or a godly purpo&'d 
 resolution to joyne with confeflion,thcconfufion of their fins. 
 Thus I hope it is as cleare as the fhining of the funne in a 
 Cummers day: that although all men are finners; yet there 
 arc apparent differences betwixt the good and bad in finning. 
 A good divine faith well : Their finnes are not the fame inpur- 
 fofe y which may be the fame in performance. Is there not great 
 difagreement twixt grieving Gods fpirir, and defpighting 
 the fame? Is there not great difference betwixt touching 
 finne, and tumbling in it? fippingofir, and fwallowing it 
 up? twixt fuddaine fallings into finnc, andcarelefiy lying in 
 it? fureIamthereisamanifeftdi0imiIitudebetweeneam«jd 
 mans, drunkards, and fwines willing, greedy and delightful! 
 wallowing in the my re, and the falling of a man in his right 
 wits. And I verily thinks all men will acknowledge, that its 
 one thing to purfue with all greed ineflc and overtake finne : 
 another to flee amaine from it, as from aferpent, and unwil- 
 lingly be overtaken. 1 .Let all iuch who hate to be reformed 
 animate tbemfelves, and encourage others toperfift in all 
 difTolureanddiforbitant courfes. Becaufe the boundlefle fea 
 of Gods mercy is bottomeleffe and infinite; little confide- 
 ringjthat although a Gods mercie is ever lading. b great.* Free. 
 
 * Sweet 1 
 
of the Saints, 
 
 d Sweet :yct it is appropriated only to fuch who^h ferve God 1 
 command menrsS Love God, g Keepehu Covenant. h Confejfe, 
 andforfaJ^ their fas ^Returns to God^ Hate evilly dogood y efta- 
 bltjh judgement , &c. l and fuch who are new creatures* And not 
 to fuch who make it a packhorfe to cary theiriellifh enormi- 
 ties. Or 2. Becaufe they may repent at the laftafwcll as the pe- 
 nitent theefe upon the Crofle,& many other oftheir own fra- 
 ternity, who although they ran riot with them in their prof. 
 pcrity,yet dyed like lambes calling upon God. Little confide- 
 ring that they (for ought I kno\v)mightafwel negletlzl means 
 to provide foodjandraimentjbecaufc God fcd f dc cloathed the 
 Ifraelites ; his ancient people in a barren wildernefle Co many 
 yearcs miraculoufly. Smite their dumbe beafts to make them 
 fpeake, becaufc God once did wondroufly open the mouth of 
 Balaams Affe to reprove the madnetfe of the Prophet. Cafl 
 *bv*/ all care, and exped* ftefli, andbreadto bebrougbtficm 
 heaven extraordinarily by ravens, because Eliah was once 
 fo drangcly preferved. Prefume to live fcrty daies without 
 bread, or water> becaufe Uttofes and Eliah faflcd (o miracu- 
 loufly : As well as ttiinke to repent at their/Tali gafpe,becaufe 
 once one thiefe did fo miraculoufly .And as for the repentance 
 oftheir owneboone companions, its probable that it is not 
 found but counterfet ? For can we imagine thatthofe who 
 will not heave sJWofes, and the Prophets, fo as to be drawne 
 to repentance, and amendment(it being the meanes the Lord 
 hath (ancMed to mans converfion) will be drawne to fcund 
 and fincere repentance, and a through reformation oftheir 
 lives by a Mt of fickneffe ? And doth not daily experience de« 
 monftrate to the eyes of all fuch who will open them to the 
 truth, that fuch people if God fpareth them vfually like Pha- 
 roah and Jero6oam,runne greedily with thedogge to their old 
 vcmit ? A learned Knight (khhjybat [hall we call a mocking of 
 Cjcd, ifthofe doe not mockc him, that thinkf it inoughfor Cjodto 
 askf him forgivenejfe at leifure, with the tafl drawing of a mali- 
 ticus breath ? thefefinde out a new Cjod, make one, a leaden one, 
 like Lewis theii, &c. Afterwards he faith, Let us not flatter 
 ourimmortAllfaules^fortoneglecl God all our lives, and know 
 
 1 I that 
 
 6x 
 
 1 rfPfal.iojM. 
 
 « Dcut.5 io. 
 
 /"cut. 5.5. 
 
 jPfal.ioj.i8. 
 
 6Prov.i8.ij. 
 
 i ler 3.1a. 
 
 ^ Amos 5.1 f. 
 
 ZGaL6.15.i4 
 
 Tictacito adns. 
 vtrtm red: sunt 
 fuam. SimuUta 
 non diu du7 27U. 
 J pt6.fug.64. 
 
 Sir Walter Ra- 
 
 ! lciihinbiiEri- 
 I file 
 
 | 1. BoofcciChao 
 J.ScS.fag.28. 
 
6i 
 
 The Societie 
 
 AnfWcrtoa po- 
 piiMefuite,/>,ig. 
 158.- 
 
 Dike of Rep. 
 
 *4tinquU mutt it 
 
 Deus m extrema. 
 quoque fenettnte 
 peccatafua confi- 
 tendijfaciumcon 
 fejjit ? quid turn? 
 anfki queque con. 
 :ec!ct <■ Coaccdct 
 
 fe inquis? 
 etiid aiifo) • 
 & inter dum & 
 JifditmeMem 
 veniatte de 
 animatu<tcon(ih$. 
 wire, coKtranum 
 etiamponcytecuji 
 iti rtputa a; die. 
 quid antem fi ven 
 cb'c ejfertt femmveta 
 cum adbzllum fro- 
 ficifceru,non diets ' 
 minime r K eccjfsefi 
 ttftamcntumcoH- 
 . cedere-.fortaffc re 
 ; vertofjfrc.ChxyQ 
 ■ Yon.4.Hom.»2. 
 in i.Coi iop.735. 
 
 that we negletl him, casing our hopes fffhn the fence we trusl to 
 make at parting, is no other then a rebellious preemption, and 
 a contemptuous laughing to fcorne, and deriding of God y lis 
 Uwcs, and precepts. That learned Prelate, BifiopVj'her, cites 
 Saint Augufthi^tY'M { peaking ; If any one being in the la'B ex* 
 tremity ofhisfekneife^ u willing to receive pennance, and doth 
 receive it^andprefently is reconciled, and depart eth hence *l con* 
 fejfe unto you, we do not a? nit vnto him that which he a&kethjbut 
 we doe not pre fume that he goeth well from hence* I doe not pre - 
 fume : I deceive yon net. 1 doe not prefume, he who putt eth off 
 his repentance till the /aft, and is reconciled : whether he goeth 
 hencefecure, 1 am notfecure, pennance I can give him,fecurity 
 I cannot give him. Doe 1 fay he fljallbe damned f I fay nstfo ; 
 but doe Ifayalfc hefhallbefreedl no : What do ft thou then fay 
 unto me ? I know not^ 1 pre fume not % I promife not. Wilt thou 
 free thyfelfe of the doubt ? Wilt thou efcape that which is mcer- 
 taine} Doe thy pennance while thou art in health. The pen. 
 nance which is asked for by themfrme, » infirme. The pennance 
 which is asked for onely by him which is a dyings Ifeare lea ft it 
 alfo die. Agreeable w hereunto is the faying of M r . Dike, re. 
 pentance at death is feldome found ; and Saint Chryfoftom'e doth 
 rhetorically reprove fuch protracting procraftinatours. But 
 thou f rift fiod hath granted to many /pace to repent of their fins in 
 old age: A*t thoufure Cjod will grant the fame to thee}Thoufaifl 
 per adventure he wil:whatfaifl thou peradventure,& feme times 
 and oftentimes, bethinl^e thy felfe that the bufineffe thou haft in 
 hand concernes thyfoule. Therefore fuppofe the contrary t and 
 fhinke with thyfelfe i what if God fhould not grant me ? when 
 thou goes~l to warrethou doft not fay I need not make any wi/l y 
 per adventure I /hail returne againe, ef>c. $ . Let them lull tbern- 
 felves afleepe in the pleafant cradle of fecurity, promifingto 
 themfelvcs thofe heavenly habitations afloone, or before the 
 heft of the precifer fort. For what and if they have their 
 ku\ts y fo hadzW the glorified Saints when they breathed in this 
 fublunary world, andfo they hope themoft refined of them 
 have C Although thus doing they without any difTembim^, 
 fhew themfelvestobea{erpentinefeede,feeding*onely upon 
 
 the 
 
of the Saints. 
 
 *i 
 
 thedrof. >artofthe fruitfull earth wholly flighting, 
 
 and ne^ nany fragrant flowers, pleafant plants, 
 
 and nouri&ing fruits : and fpider-like, fucking ondy poyfon 
 eetett flowers in Gods garden.) Whereas had 
 they but eye truly o?tn, they mights clearely per- 
 
 ceive as they fee the mod guttering ftarres in a fatten; 
 fhiuing inthe cpen firmament. Thar the finales of Gods 
 children are not recorded for incouragement to Game, but to 
 terrihe from (inning : for./-?/ any man behold how they fmar- 
 ted, as well as how tbey finned. Lookeupo .derided 
 
 of his wretched fonne, corfiog his pofterity: U) iofes and 
 Aaron d^nytd entrance into Canaan : Samfjon flavifhly 
 grinding in the mill. Davids child dyhg, his tonne climbing 
 into his bed, driving him from hisregall governemenr. Let 
 him confider the hardneile of recovering their former peace, 
 joy,&c. How oft they watered their pouch with their teares: 
 hem bitterly they wept : hovp long they lay groaning, and cry- 
 ing, create in me a new heart ,&c. PfaL 5 T. And I thinke hee 
 will not (except he be poffeft with a more braine-fick phren- 
 fie, then a madded Bedlam willingly woun(fhimfelfe,becaufe 
 fuchandfuch being wounded, obtained perfect recovery, the 
 wound being fotart, and faulting, and the cure fo difficult ; 
 but rather conclude : If the devill hath foyled fiich tall Ce« 
 dar«,and valiant champions, then I fo weake, fofraiie, I 
 need with all circumfpeel watchfulnefle to fhunne idlene.flc 
 Davids wcunder:take heed of wine overcomming righteous 
 b, ftrive againft prefumption occafioning Peter fo oft 
 with fuch fearefull imprecations to deny his mafter : yet let 
 every one who hath the feed of Gods fpirit abiding in him, 
 take heed that he doth not fin inthe Scripture phrtfeje. U 
 to commit fmne, wittingly, willingly, unrepentai::. . 
 this end let himadvifedly coaiider. 
 
 1 .That linne is the onely thing which his heavenly father 
 
 hath forbidden him : will not Iofeph meddle with his matters 
 
 jbecaufe ILe was the c ig in his matters houfe,he 
 
 was nor to meddle withall : thy felfc 
 
 (b unthankful! to a father Gs , and bountif:; e, as 
 
 to 
 
 l W« 
 
64 
 
 The S o c i e t l b 
 
 ro commie chat one thing he hath forbidden ? 
 
 It is meft opposite to God his heavenly father. God id 
 tight, It is darkneflein regard of its author, fountaine,its na- 
 ture, and effects plunging into qehenrta, a place of vtter dark* 
 nefle. Godu life, It is death deferring, disabling, deftroy ing, 
 and caufing death. It is death in regard of the due defert 
 which is double death : Of the effects difabling to do good : 
 of the nature and property , which is to deftroy : of the paine- 
 fulnefle, bitternerte, noy fomenefTe, and loathfomneffe, and of 
 the power none can withfhndic. God is good, finncis evill; 
 for it is i. The moft loathfome i and irkefome. thing in the 
 world. Compare we it with the tnoft ofFalUnd refufe things, 
 and we (hall find it moft noyfome, and excrementitious. // 
 it »<?* refeinbled to thornes, briars, pitch, then which what 
 more averfe to the touch of man ? To dregs, gall, worme- 
 wood,then which nothing more diftaftfull. //*> »<tf tearmed 
 ftinke, dung, carrion ? then which there cannot be any thing 
 morediflikedofthefmell. Isit»otft\tea mire, dogs vomit, 
 ni en ftrous clouts? on which particulars the fight doth loath 
 to looke. 2. It is the (hamefutleft thing in the world. 
 Not onely arc Gods children afaamedof it, Rom.6.21. but 
 even the grand feigniours in Sathansband. Its arare^diing 
 (lthinke) to finde a quaffing drunkard, filthy whoorermsq- 
 ger,hypocrincall glozer,grating vfurer,or any other of thofe 
 higher formes inSathansfchoofe, bffuch a whooriili fore- 
 head, as to profefle himfelfe a trader in fuch difordei ed cour- 
 ses. Nay,will they noTdifclaime all acquaintance with them ? 
 will net the cut throate vfurerfay he is no vfurer, but a cha- 
 ritable benefa&our to the needie man? theglozing diflem- 
 bier glory of hisuprigbtnefie ? or can a man draw frcm drun- 
 kards, or (trumpets an acknowledgement of their villanies ? 
 3. It is of all evils thz moft depriving of good, bringing fte- 
 rility upon the fruitfulleft countries ; ftayng the moft pious 
 actions with a tinfture of fuch a,difpleafing die, that facrifices 
 by this meanes are made abominable: new moones, and 
 Sabbaths hateful!, and prayers notfufFerable. 
 
 It is moft unlike Gods workes. Sinne is work? of the 
 
of the Saints. 
 
 i * 
 
 ftefhjGal.%. 19. His of the Spirit. Sinneisa T*or£>eofSathan, 
 i lobn 3.8. SimzisurvorkeofthebodjyRomS.ii. Hisoftbe 
 Spirit. 
 
 It is that which Chrift lefus his Heaven-Iy Husband, foulcs 
 Saviour, by whofe mcanes it is that the Lord is become his 
 gracious Father, came to deftroy, 1 loh.x.j. 22. eK^.And 
 that upon good grounds : It being againft his Fathers glory: j 
 the falvation of his Elect: it being contrary to his Fathers 
 works,and advancement of his kingdom?. 
 
 Chap. II 1 1. 
 Dmj 1 . Saints must depend on gods providence, 
 
 IF God be our Father, \vc ought to caft our care upon him, x>utj j, 
 depending upon his fatherly providence forfood,rayment 
 and the fupply of all outward things- This truth being a max- 
 ime furely confirmed in thofe facved lines written by the hea- 
 venly Majefty, and generally affented untojby all men. I fup- 
 pofing there is not a man to be found either fo unexperienced I 
 orbramleffeasnottoconfentthat children* fole dependance 
 is on parents wife and carefull providence. I fhall not 
 need long to infift in the confirmation of this Thefts. In a 
 word, David, PfaL 55.21. hath thefe words, Caft thy burden 
 upon the Lor dytj.d. If there be any thing which troubleth 
 thee, or that thou thy felfeftande ft in need of, commit the 
 care thereof into Gods hand, (laying thy feife altogether up- 
 on his providence,H*yfo£y#//M«* */?**.*. God will play the 
 part ofa good Father. S c . Peter, iPet.f.y. Cafting all your 
 core upon him, for be careth for you. Let it be the badge and 
 character of all gold-ficke Mammonitts and earthly-minded 
 worldlings (in whofe catalogue I include not onely greedy in- 
 clofcrs, cut-throat ufurers, unj uft getters : but alfo fwiUbel • 
 lycd ^r*»^W/, lafcivious vrantons, riotous ft end- thrifts, &c. 
 For although thefe in their owne apprehenfions , and the 
 worlds conceipt are free from avarice. Yet it's evident that 
 they are notable Mammonifts as thus : 
 
 K 1. Thofe 
 
 
66 
 
 The Societie 
 
 n\jopi)*7)»f. frau- 
 dator-, aheni avi^ 
 dw. avxttv., Eph. 
 
 TikmiZU Co!, j, 
 
 S.Ftushabendia- [ 
 vi'dit&s incxhtUr \ 
 fia.Comodms qua 
 quis p& alijs con- \ 
 fequitur,ad]uinen- 
 turn quod hxbaa.' 
 
 $i\u)yvfth 
 
 Infelwjfbni pau 
 peresjtc fuKt, quafi 
 inter concertantes 
 proceL'as in medio 
 maripcjin: nunc 
 iliorum fcihccty 
 nunc iltorum flu- 
 fttbvi brutmur. 
 | Salv.libu5.pag. 
 $»4- 
 
 i. Thofe are truly covetous whofe defire of other mens 
 goods is fuch, that for the obtaining thereof, they (iicke not 
 toufemeaneskidire&^ndunlawfuil, i?/>&.>.5. But thefe ri- 
 otous rciflersfor the generall have deflres enlarged as hell af- 
 ter their neighbours goods : little regarding how they get, 
 fo they may have to fpend upon theirlufts, hence it is that 
 they'ie be ufurers, make no fcrupie of oaths, lyes, or any fuch 
 like finifter means to minifter feweil to the confuming fire of 
 their infatjable and ravenous lufts. 
 
 2. Thofe whodcfire worldly things before and above any 
 thing, are covetous perfons, CV.3.5. But thefe jolly fellows 
 defire wordly things before & above any thing. For they pur- 
 fue with fuch enraged thiriting appetites earthy drofTe,that 
 thtj will not refraine upon the Lords Day from plodding and 
 pratiing about their adored God.They cannot fpare the Lord a 
 fragment of their time to pray with their families, or in pri- 
 vate. Thtjf cannot when God by his judgements, foveraigne 
 authority, by cornmandement,, the neceflities of their bre- 
 thrcn,and their owne duty t in joy nes fanetity,dayes of humili- 
 ation and faftingjleafl trey fhould be undone. 
 
 3. They who are lorers of rnony,are covetous perfons, as ap^ 
 pears by copartng H<?. 13.5.1 Tim. 6.1c An both which places 
 the word is the fame, and translated in the one,love ofmony, 
 In the other covetoufnefle. But thefe men are lovers of mo- 
 ney,preferring it before the glory of God,their foules health, 
 and their poore brother. And therefore although they (lick 
 not bravingly to defray large expences at fome drunken fit- 
 ting, and lafh out in trimmer attyre perhaps then their neigh- 
 bours, yet are, not to be excluded the lifts of covetous per- 
 fons. Let it be(T fayjthe note of fuch,to diftruft Gods graci- 
 ous providing for them*. From which miftruftfull diffidence, 
 their inhumane depopulations, unnaturall ufuryes , purloy- 
 nings, lying, defrauding, and an innumbred fwarmc of fuch 
 unconfcionable kinds of gettings, whereby they teare in pie- 
 ces their poore brethren, contrary to the iawe\of grace, na~. 
 ture, and charity , doe ftrcarrie forth. Bur let roc cheleafl; 
 thought of diffident difiruftfulnefTeicaze Mppn the inun bled 
 
 foute 
 
(4* IT T 
 
 of the Saints, 
 
 foule ofany in Gods family. No,not of fuch whofe drooping 
 foulesare ready to faint and finkc under the prcfliires of po- 
 verty and fcantneOe. 
 
 i. For be it that in regard, r. Of the inhumane practices 
 ofmaddedand irreligious depopulatours, an order of men 
 more worthy banifhment from our Englifh Coafts (-in my 
 apprehenfion) then the /efters, juglers, loyterers, vagabonds 
 and foolcs , which CMarcm the Emperour dipped from 
 Rome ; thefe being in my conceipt the greateft bane to our 
 Common. wealth , robbing I. Our Dread Soveraigne of 
 many able fubfidy men, ib of maintenance. Of many able 
 fighting men, lb of fafety. LefTening the number df bis fub- 
 jecls, fo of honour. 2. Our country of its native commodi- 
 ties, come and cattell, the towne in tillage maintaining farre 
 more cattell then the fame inclof ed. And of the fruitfull en- 
 deavours of many able bodies: there being a necefiary depen- 
 dance of the greateft number of trades upon the tilled towne: 
 and the tilled towne befides the many benefits other wayes, 
 affoords implovment to as many if not more fhepheards then 
 the fame inclofed. 
 
 2. *,4nd in regard of the never fatisfied thirfting appetites 
 of greedy gripes of this world , whofe hunger after golden 
 vanities cannot be fatisfied with any additions to their for- 
 mer fufficiencies. Which unquenchable bumourcaufetb them 
 to get into their hands as much as pofFibly they can ( little 
 coniidering that the Common-wealth is benefited moftby 
 diftribution of its imployments into as many families as is 
 poffible ) and to ingrofe in thefe fcarcer times more come 
 them's fitting, toturnetheftafTe of bread exceffively into a 
 drunken commodity for their owne inrichment(no price be- 
 ing ever great enough tofatiate their greedy apperite)robe 
 wafted by the fons of Belial upon their quaffing ale-benches : 
 whofe vicious humour is fo patronized. That what with Of- 
 ficers unwillin^nefie to difpleafe their drunken neighbours : 
 nothing regarding God, King,confcience, and the prefent ca- 
 lamity, what with the many pro&ours fuch have in private 
 andpubliquc, fomein pulpit daring to exclaime againfkhofe 
 
 K 2 who 
 
 67 
 
 The poorc mans 
 hurtcrs 
 
 J626 
 
68 
 
 The Societie 
 
 who difeafe thefe drunken Divels : Except Iuftice dcalcs 
 wifely and refolutely,it wilbe as great a walkr as I know any. 
 'Beit I (ay in regard of thefe two evils, it is a matter of great 
 difficulty (if not of impoflibility) to have befitting fubfiftencc 
 for the greareft part of the poorer fort of people. The firmer 
 depriving them of imployment. The Utter of lively hood, 
 pulling it almoft wholly oat of their reach. Yet all you who 
 are not onely poore, but Gods poore alfo, ( thereare poore, 
 and Gods poore, < PfaL 72. 2. jhdgethyfoere : fuchareGods 
 poore, who are godly and poore, religioufly wor {hipping 
 God, committing themfelves wholly to his protection, and 
 which are poore in fpirit, Math.%. 2. ) and fo have him to be 
 your Father. Be you perfwaded (for it being a harder matter 
 to depend upon God when outward meanes are wanting, 
 then when they are enjoyed. I therefore direct the drift of 
 this exhortation (although to all Gods children in generall) 
 efpeciallytoyou) notwithftanding thefe maine obftacles, to 
 have a firme dependance upon the gracious providence of 
 your heavenly Father. Bixtdo not thwke that I intend to dif- 
 fvvadc you from prayer for daily bread, Chriftian providence, 
 and painefull induftry in your lawful! callings. ^Z)* not imagine 
 that I advife youprofufely to fpend that God may fend, ac- 
 cording to that wicked froverbe. Or to have you through 
 your negligence lofe the worft of your fubftancc. For a godly 
 man mull pray,labour,provide, {hunne waftfulne{Te,and pre- 
 serve from lofTc the mcaneft of his fubflance : and may do all 
 thefe things,and yet be neither covetous, nor diftruftfull. Al- 
 though for thefe caufes Gods children are efteem'd of all men 
 moft avaricious : Yet for a man I hope, z. To labour in a 
 lawfull calling painefully and diligently is not covetoufnefTe : 
 If it be done in obedience to Gods commandement, without 
 the Icaft inordinate defire unto, or love of money : and for a 
 fupply of prefent neceffities. For tbfs did S'. Pant, yet was 
 not covetous, yea he proves by thus doing that be was not fo> 
 AEis 20. 3 ?,34. 2. To provide carefully for a mans family is 
 not covetoufneffe : fo it be not immoderate, neglecting the 
 poore, and diftrufting the providence of God, for thus did 
 
 Iacob, 
 
cftbe Saints. 
 
 6 9 
 
 I*cob s and Saint PW,and warrantably, \.Tim.%:\ 3. T* 
 fave from loffethc baleft of a mans fubftance is not covetouf* 
 neffe, except we will taxe our Saviour Cbrift lefus for faving 
 of fragments. 4. Neither is every defire of wordly things 
 covetoufneflc , no more then every defire of drinke 
 is drunkennefle , of meate gluttony, for then Cowing, 
 wee coald not fafely defire aharveft. It is an inordinate 
 defire of meate which makes a glutton; of drinke which 
 makes a drunkard,fo of money which makes a covetous man; 
 fcil, defire of more then needfull, then that which will do 
 a man good ; we may fafely aske bread, and defire what we 
 labour for. The world therefore doth good xaen a great 
 deale of wrong ; taxing them for thefc particulars with co- 
 vetoufneffe. They defiring not the lean: mite of other mens 
 goods, defrauding no man of a pinne, not defiring wealth a* 
 bove, or before all things, but Gods kingdome, grace, &c. 
 not loving money, fordid they, how could they fancti/ie 
 Sabbaths , dayes of humiliation, and failing , and their 
 families daily by cbriftian excrcifes. . But in Saint F.tulsfenfe 
 they are, I confefTe of all men exceeding covetous. They ear- 
 nestly defiring,and greedily thirfting after fpirituall blcflings, 
 and heavenly glory. Now give me leave to vfc foure motives 
 toperfwadeyouto rely upon your heavenly father, to live 
 by faith. 
 
 r Art thou a father having children few, or many ? then be 
 thine owne judge, if thou deem'ft not thy felfedifparaged, if 
 thy children mifdoubt thy want of willingncs to provide for 
 them to the vtmoft of thine ability ? nay, doc they not folely 
 depend on thee, and feeke for foode, raiment, and fuch like 
 neceflaries at thy hands ? And, d*r'ft thou having the btefled 
 teftimony of Gods fpirit? Rom.S.16. the fpirit of prayer, 
 fom.8.15. being a follower of God as a deare childe, being 
 borne of God, andfo having a comfortable affurance that 
 thou art Gods childe by adoption, diihonour thy heavenly 
 fathcr,diftrufUngprovifion? e Doth he not heart as tender af. 
 feclionatenefle ' towards his chidren as thou doft towards 
 thine ? God forbid that any fuch villanous thought fliould 
 
 K 3 feaze 
 
 .Cor.12.31. 
 
 Mot. !• 
 
7° 
 
 The Societie 
 
 Sainrs extremities 
 are Gods oppor- 
 tunities. 
 
 feaze upon thy heart. He loving his children greatly, Syhef 
 2.4. everlafiingly, ler. 5 1 . .3. tenderly, -Zach.2.2. more then 
 anymortallfather,^Mat:y..ii. or the moft pitifull mother 
 her fucking infant, 7/^.49.15. Is he erasable to fuftaine his 
 children as thou art to maintaine thine ? Who ; and what is 
 he who dares fufrer his heart to nouriiri any fuch hellifh blaf- 
 phemy : The earth being the Lords, and the fhlneflfe thereof, 
 every beaft of the forreft being his,the cattell uponathoufand 
 hills, thefoulesofthemountaines,anithewildbeaftsofthe , 
 field? 
 
 Caft thine eye upon fuch comfortable promifes recorded 
 in the (acred Scriptures, Pfal.-iq.g. there is no want to them 
 that fear e him>ver.\o.thc lyons rdo lack^&fufer hunger\bm they 
 that fear e the Lord [hall want no good thing, Mat.6*$%. allthefi 
 /hall be added to you, VfaL % ? . 1 9. He will deliver their fottle 
 fom death ^ keepe them alike in the time of famine. Sure I am, 
 the promifes ofgodas they are fweet, and preticus/o they are 
 yea,and Amen, 2 Cor.t.zo.Row.q.i 6 .for he cannot lie , Numb. 
 23.19. Ioh.1.1. and the Lord is unchangeable. If therefore 
 thou feared: God, fir ft feeke his kingdeme, and rhe righte- 
 oufnefle thereof, and if the enjoyment of thefe things be for 
 thy good, mifdoubt not the fruition of then*. 
 
 Cqnfider ferioufly that thy heavenly father hath gracioufiy 
 provided for his charge of children in their greateft extremi- 
 ties., and oft times unlook'd for provifion, gen.qi.j. why 
 lookeyou&c. "the Lord made fufTicient provifion for them. 
 He gave them bread in a defolate wildernefle,<f.*W.i6.i5,3 ? . 
 He gives Sampfon water out of Lehi, Iudg. 15.19. He feedeth 
 Eliah by a widow, and ravens, uXing.xjJpf, with a cake, 
 andcrufe of water, 1 9.5.6.311 hundred Prophets by the boun- 
 tifull hand of a good courtier, 1. King. 1 8. 1 3 . David fpeakes 
 nobly to this purpofe, VfaL \ 7. 2 5. / have bene youngs—- ne- 
 ver faw the righteous for fallen, nor his feed begging bread. A nd 
 I verily think (although the number of beggars doth daily 
 increafc) let a man diligently view over a whole country, and 
 he fliall hardly finde one whom the world cals puritanes, fo 
 forfaJsenofGod,astobegge his bread, but either the Lord 
 
 doth 
 
of the Saints 
 
 71 
 
 doth itirre up the hearts of fome good Obadiahs to relieve 
 them in fecret : <?rdoth contrary to all expectation iuftaine 
 them: or makes their little as effeeWl ( like the widowes 
 meale, 1 King. i$. ) or as if they had great abundance ; and 
 more available then great revenews of wicked men,/?/. 3 7.16 
 Take notice ofthe extraordinary bountifuIneiTe ofchy Fa- 
 ther, Giving food to all fie[h, Pfal. I $6,25. Satisfying the de~ 
 fire of ever j living thing, Pfal. 1 45. 1 6. Filling all mib iis 
 gJod y 7* fill. 104. 2S. (hence it \S that the eyes of all ivaite upon 
 him, P fill. 145.16. and the Lyons fieeke their meateofGod y 
 Pfal. 104. 2i. ) andthoumuitofnecefiity confeffe: That^ll 
 fuftenance is his gift. That all are meere gratuities. That he 
 doth continually fupply the wants of all creatures. And that 
 heisaliberail giv'er,ie^ding millions of millions every day. 
 And then roufeup, and animate thy drooping and difmayed 
 Spirits^s Chrift did comfort his diftrultfull Difciples, Math. 
 C\ z6 ) Scc. T>oe all the innumbred fwarmes and troupes of 
 birds, beads, and fiflies depend upon my Father? Doth he 
 afford them fuchiuirjcient fupplyes and contented fatisfacTi- 
 cns,thatalthough they have nothing beforehand to glut and 
 fatiate the eye, they chirp and fmg, ieapc and skippe,and ihall 
 I didrull who am a man,acbiid by adoption ? God forbid, 
 will nor the Lord much mere provide for me, who am better 
 then they? I e will. Be it therefore that I am 
 
 pDore, yec my Father hath mere then enough to fupply my 
 wants. 7j€ it-x hat I ice no meanesin humane reafen how to 
 live, yet .will I depend on him whocanpreferveme with, 
 or by foall rneanes. Beit that my charge is great, yet 
 will not I d.ih uft : I fee the little Wren, a poore and weake 
 bird, having her nefi fiored $ ith amulckudecflktleheipUtTe 
 creatures, toskipre a c - li velily, to live as merrily, and fing as 
 pleafantly as at other times. I have nothing beforehand ; no 
 more hath fhe\ I have a great charge. She as great. I 
 have imall mearestnoet. She bathlefie. It is my gracious 
 Fat her w\io provides tor her and hers. He'vvill alio fcr enc 
 a:'d naw fitly addc the faying cr a devout 
 
 Writer; thy riches ^children are not a trouble , 
 
 but 
 
 
7* 
 
 The Societies 
 
 fid reqtdes ptrcJ aH e *f e °fp* rettts > *f°l*ce of calamities, and a confolation of 
 wmf*#&leva-\ eV ^J eslate, if they be good : iftheybeevill, the complaint u 
 mmUorum>ac , not of their number, bat their vices, who /hall feed them all? He 
 
 omnia rwtuntt 1° , i r \ i i r n r i /* is* r \ t 
 
 Uttuw p boni (unt:, that feedetb the pjbes of the Je a, the Joure- footed beafls, &cjvh§ 
 iZf^ZtT'l *** cloath thsm ' He who d9th cloath the fields with herbs and 
 
 Tntro jzUt tie m9Tt~ \ n I • lit 
 
 bus querela eft. ( flowers 3 and the woods wtth leaves. 
 
 Quuptfcetomnes? 
 
 Qui pifces marii p*fci:,fuadrnpede$ &c, guii vefttitqid aim herbii ac faribu* vtRit t at^froftiibmrilvas. A- 
 
 dtian,Caribpag-i2<5 
 
 Duty 4, 
 
 Chap. V. 
 Duty 4. Saints waft honour god. 
 
 FOurrhly,weare to honour our Heavenly Father, MaL\*6. 
 Afonne honoureth hU Father. If I be a Father where is mine 
 honour} Our Father — haUowed be thj Name, is the continuall 
 cry of Gods children, and it's a neceflary inference. If we 
 ought to honor our fathers by nature,precedency oftimejage, 
 and office, much more the Lord our Heavenly Father. In 
 profecuting this filiall duty, I intend to have the judgement 
 rightly informed how God muft be honoured, and to per- 
 fwade by certainc motives the affections to practice this 
 fourth filial! duty. 
 
 God may be honoured or defpifed many wayes, but thefe 
 three efpecially. 
 
 1. Inhimfelfeor hisowne perfon,diverfewayes. i. By 
 obeying him and fubmit ting our felves to him . 2. TSeleeving 
 in him and trading 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 confe£ingo£his truth* 7. Inconfejfing 
 of our finnes. 
 
 2. In his fervants: either Prophets or people, Minifters 
 or members of Chrift : when they are honoured for his 
 (ake,or his gifts and graces are honoured in them. God is 
 honoured in his Minifters, when thofe branches of honour are 
 given to them which the Word of God requires. As : 1. Re- 
 verence in thought, word, and ge (lure. 2. Obedience to 
 
 their 
 
of the Saints. 
 
 n 
 
 their Doclrine,. limitation of their good example. ^Main- 
 tenance. 
 
 $. In his facred and holy Ordinances: W ord,Sacraments, 
 prayer,or other parts of his Service, when they are reverently 
 & rightly ufed.Somen may diftionor God by the fame means 
 .or after the fame manner,/^, when any oft he a forefaid duties 
 are denied or wanting, he is diflionoured in regard of him- 
 felfe or fervants : and m regard of his Ordinances, when any 
 of theih are refined or abufed. 
 
 Wee are to honour our Heavenly Father with foule 
 and body both, for^<f created them both , Ecci. 12. 1. Re- 
 member thy Creatoar 3 Y a 9. Spirit to God who gave it. Hee 
 redeemed them both, 1 Cor. 6 20. He fanEhfieth them both, 
 I Theft.?. 2 3. He vrefcrves them both, P fal.9-}. \o. And he 
 willgUrifie bsth, 1 Cor. 1 5. 49. But ru'ft with the foule, PfaL 
 105. 1,2. Btejfe the Lord O my (onle. Andthat: r. Becauie 
 the Lord requires it tnoft, Deut.6. 4. loh. 4. 24. 2. Becaufe 
 it is the feat of fin ffcficarion, the beginning and efficient caufe 
 of every a.Yion, Math 12. 35. Prov. 4, 1-3. 3. Becaufe the 
 Lordobferveth,tryeth,andfearchethitm&ft,i loh. 3 19,10. 
 if. 4. Becaufe the Lord regards it molt. And 5. Becauie 
 if the foule once truly honour God, it will draw the whole 
 body. Let hMIow-heartcd dififemblers and tombe-like PharL 
 fees (as Alexander \v\ another cafe fcattred in India at his de- 
 parture fpeares, mields, fwords, and other warlike furni- 
 ture, fitter for menof gyant-Iike then ordinary ftature, that 
 he and his might bethought to be men of extraordinary 
 greatnefTe) feeme to glorifieGod more then other men, be- 
 ing in the meane time as full -of dregs and filth as aloathfome 
 caske, and as empty of worth as adrumme, having in it no- 
 thing but windy ayre, although its found is great and clamo- 
 rous. Yet let every adopted child of the Lords be exhorted 
 to honour our heavenly Father ; 
 
 1. Inwardly: andthatfirftin his underftanding. 1. By 
 an cffe&uaU,fpiritnali, diftinct, fpeciall, lively ,experimentall, 
 and con fequent ly, fa ving knowledge of God, the want there- 
 of caufing a deny all of honour to the Lord, Exod.^.i. I know 
 
 L not 
 
The Societib 
 
 notGod.&c Rom.i,n. 2. By a true faith, unbeliefe hin- 
 dring from lancliiying the glorious name of'God, Num. 20. 
 12. Secondly, in his affedtions. J. By afpirituall chilci-Iike 
 or filiall fcare, whofe fruit and force is to refiraine from vice, 
 and conftraine to well-doing for defire to gloi ifie God. 2. By 
 a Cbriilian love a fruit snd figne of a juftified perfon, coi- 
 fing us to delight in God for his goodneffe fake, and in cur 
 neighbour for Gods fake. 
 
 2, With our tongues, given us by our folc Creatouc for 
 this end, lam. $.9. Therewith blcffe we god> even the Father, 
 Phil. 2 . 1 1 . that every tong fbould confeffe to the glory of God the 
 Father* Pfal. 51.15, And my mouth fhall fhew forth thy praife. 
 We are to honour our heavenly Father in word by fpeaking 
 reverently ofallthofe things whereby God and his holy will 
 is made better knowne unto us, e. g. 
 
 1 . By talking reverently of the unmatchable facred/ancli. 
 fyirg Word of God a neceflary duty impoled upon all Gods 
 children, booke-learnedor illiterate, Deut.6. 7 . Thefe words 
 fhalbe in thy heart >~*-and thou fljalt talk of them.X ea,it's im- 
 poflible the Word of 'God fhould be in the heart (as it dvvel- 
 leth richly in the heart of Gods children ) and not in the 
 mouth, Pfal. 3 7. 50. 1 l,Tbe mouth of the righteous — the Law 
 of God u in his heart. Oh that I could diffwade all that heare 
 me this day; from all vaine and fruitleife conferences of the 
 Word of God : fuch I meane which tend neither to the glory 
 of God, nor edification of mankind: which thatlmaydoe, 
 I will propound thefe folio wing particulars to be advifedly 
 confidered. 1. This Word of God is a moft medicinable 
 plaifter ofthefqule, 'Pfal. 1 07. 20. Therefore to be-applied to 
 heaie. 2. It is/eaveri, Mat.i $.$3. Therefore to be imploy- 
 ed to alter the nature of many turning his heart fiiflr, then his 
 members, that he may lead a new life. 3. Iti$6read,xbc 
 fouIesbreadjTV^ic. 21. Amos%. 11. Not onely vivifying 
 the fame, but alfo preferving its health and fanrty, making it 
 lively and full of vigour. 4. Irs water, yea a tranfeendent 
 water, for pleafure, profit and neceiTity. It is water dr* 
 out of the W els of falv at ion >{{?(. 11.%. Still re frejhing waters, 
 
 Pfal. 
 
of the Saints. 
 
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 Tfal. 23. 2. And as the (weetd 1 (tilling r<»*<?,dewing downc 
 abundance of fatneffe upon the thirfty ground, ^.55. 10,1 r. 
 It is water to munditie the putrified fores of a wounded 
 foule. To coole the fcorching heat of fiery trials and helliili 
 temptations To antmate with all refrefhing comforts the un- 
 wearied foule prefling forward with an ardent earneftaefTe 
 in the race ofChriftianity, and fighting with an invincible 
 courage, and undaunted refolution under the Lord le'us. To 
 frucTifie the foule naturally barren of goodnefle, that ir may 
 be as a field fruitfull in good works. 5. Its atreafure unmatch- 
 abieand peereleffe,^* 1 3.44. To be defired tnoft earneftly, 
 efteerned moft highly, kept moft carefully ,and loft moft un. 
 willingly. 6*. Its the excellent heritage of the Lords inheritance 
 Pfal. 119. 11. Surmounting farre in wort h,or value the moft 
 refined filrer, and pureft gold of Ophir, PfaL 19 10. 1 19.72. 
 All manner of defired richesji4. And the richeft fpoiles taken 
 after a-wiftied conqueft, Ver. 16*2 . Is it fo,as fo it is, and fhall 
 we then ufe it fruitlefly ? "God forbid. Secondly, from fra- 
 ming or recking /efts of the Word of God. what, and iilu^ 
 UanUn A pofiajie fcoffes at thofe Heavenly Oracles, faying, 
 turne the other ch-eke (after blowes given to Cbriftians) ac- 
 cording to your Mafters Precept. What though godlefle A- 
 theifme fports it felfe with fuch (acred phrafes, yet my bre- 
 thren do not you. It is not good jefting with the mighty 
 bavdjinA powerfull arme of the worlds Crcatour, Ifa. 49.22. 
 5 3 . T . The rod of ijodt mouth , 1 1 .4. The rod of his power, Pfa. 
 lio.?. A fharpe two edged fw or d 'piercing to the dividing afun- 
 der of 'the foule andfpirits. It is not fafc dallying with fuch a 
 devouring^, Urem y.14. & * u 29. Thirdly, from abu- 
 Cive ufage of it in countenancing vice, or difheartening ver- 
 tue, Let none ofus dare to wreft thefe facred lines.and wring 
 the Lords -fwrrd as it were out of his owne hand. It is an axe 
 keeneand fharpe, Lake .9. To dcftroylinne^ot grace It is 
 zfword double edg'd, and cutting, Pfal 4^.4. Neither toof- 
 fend vertue, nor defend iniquity. It is a hammer, able to 
 breake and bruife to powder the Adamantine ftony hardneffe 
 of mans heart, ler. 2 3. 29. To batter downe Sathan and ail 
 
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 his complices, not to hurt the Lords Annointed. It is a goad 
 fharpeand piercing, EccLit.tu To ftirreup the good being 
 floathfuil to difcharge their duty ' to gall onely the wicked 
 and ungodly. Fourthly, from talking of it charmingty, of all 
 inchauntments tbefe are mofi difhonourable to Cjod a mo ft accep- 
 table to Sathan, and mofl hurtfull to the charmer which are 
 made of the Scriptures, faith M r . Perkins. It is the peculiar 
 heritage of the righteous, Pfal i iq.i I . What have you to do 
 with it therefore, you fennes of Belial ? It's a medicine. True: 
 to draw out and dry up finne being rightly applyed, not to 
 cure the bodily (ickneffes of men or beafts. It's a pearle^AJat. 
 1 3*4 5,46. True : to intich and garnifh the innobled foule of 
 Gods children, and therefore with all diligence to be laid up 
 in the heart as a peereleiTe gemme,but not to be hang'd about 
 the neck to drive away Divels. 
 
 2> By talking reverently of thetitlesof God we honour 
 our Father. By fpeaking of thefe vainely we dishonour him. 
 Either by vaine admiration, curfed imprecation, crabufive 
 benedictions. I earneftly defire and wifh that the vaine ad- 
 mirer who upon every unwonted accident breakes out into 
 fuchlikefpeeches, O Lord, Olefin, &c. Would ferioufly 
 conflder.- r. That he hath not the leaft warrant for this his 
 % folly in any parcell of Gods Bookcs. 2. That he is Iehovab,a 
 being ofgreateft Ma jefty and power, who can confumehim 
 in a moment with the breath of his noftrils, whofe glorious 
 titles he fo fondly abufeth. 3. That he dareth notfoidly 
 intermingle the facred Names of his confecrated Soveraigne 
 in his ordinary communication. Yet is he but a man, thefon 
 of awoman, as Tub/eel to death and judgement ashimfeife. 
 Secondly, that the curfed imprecatour and rafh petitioner 
 (whofe mouth is wont to belch out mod hellifli language, 
 wifiiingthings evill and execrable to befall others, or him- 
 felfe either abfolutely or conditionally ) would beinTtrucled 
 that he hath no ground from the imprecations of thofe re- 
 nowned Saints, Paul and David. Thefe did imprecate o- 
 thers, Pfal. 109. 27**9.4.14. True. Thefe were men of 
 extraordinary gifts/ being inabled to difcerne the perfons 
 
 againft 
 
of the Saints. 
 
 againft whom they prayed to be incurable; and they did im* 
 precateout ofa pure zealetq Gods honour, and of his glory* 
 David did imprecate himfelfe although conditionally, ?[aL 
 7.4,5. True. But the matter was weighty, andtheje was no 
 other meanes to mamfeft: the truth : $. e. his innocency, in 
 that wherewith he was charged, and therefore no warrant 
 for fuch like horride, and blafphemous fpeeches, /wnttld I 
 was hangd y I would /was damrid y the diveH take me t &c. 
 Andbeadvifcd % premeditately to ponder in what a pitifull 
 plight he was in, -fliould the Lorddeale with him according 
 to his wifli. And thirdly ,that the abufive blejfers who thanke 
 God for their unconfcionablc gettings and other execrable 
 impieties, like Mieahs mother, /udg. 17.3. and 5W, i t Sam. 
 2 j. 21. making God the author of fuch their imp ieties,would 
 abandon thofe blafphemcus benedictions, coniidering that 
 God is the only, and chiefe good,goodnefle it felfe,the author 
 of all good,& from whom nothing but good. And 2^ for evill 
 he doth prohibit the doing, detefts the act, and punifheth t he 
 agent which he would not do : was it his owne worke. That 
 God is wifedome, Cm is folly. How can vwfedome produce 
 folly? God is jnllice, finne in juftice. How can jufticc produce 
 injuftice? God ismercy, (inne is mifcry whofe beginning is 
 doleful!, continuance toi!efomc,and end fhamefull,and there- 
 fore, that Godcannot be the caufeor author of their finnes. 
 . 3. By fpeaking reverently of his divine attributes as j'uftice, 
 mercy ,wifdome,&c. That mighty Lord on whole hand the 
 King of Ifrael leaned, diflionouredthc Lord in doubting of, or 
 queltioning the piety promifed,i kjng^*lSo Mofesby fhort- 
 ning the Lords liand,2\fcm.i i.ai ,22,2 $.&:diverfe do no leffc, 
 daily complaining of their illluckefic bad fortune I wil for this 
 time fummarily,and fuccinctly give a taft only in two; juftice, 
 and mzvcy.FortkefirJTywe honour theLord,declaring him to 
 be as indeed he is molt juft: and that 1. Simply and absolutely, 
 as hee is of himfelfe infinitely and perfectly righteous in 
 himfelfe, and of himfelfe. 2. Respectively and relatively, in 
 regard of his office, he being the moft righteous judge of 
 men, and angels. For 1. Knowledge and uaderftandiug of 
 
 77 
 
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 things^ 
 
 2. 
 
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 Wifw.l, 
 
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 things,and perfons to be judged. 2. Care of equity. ^Right- 
 full authority todetermine,and decide.4.Power and ability to 
 punifh oflfendcurs, and free the harmeleffe innocent which are 
 in God infinitely ,and tranfcendentiy. Surceafe therfore Oyou 
 fonnes of men, totaxeGod ofinjuftice : either TZectufe he 
 punifheth finite finnes with infinite punifhmenrs ; for 
 what though (inne as it is a tranfient action is finite and tem- 
 porary : yet in regard of the obj eel againft whom it is 
 committed : of the fubjecl: wherein it is refident, mind 
 of the (inner, and law whereof it is a breach, it is infi- 
 nite. Or becaufe he loved Jacob, and hated Efau be- 
 fore they had done good or euiif. Who art thou that da- 
 reft reply againft God ? Hath the potter power over 
 the clay of the fame Iumpe to make one veffell to ho- 
 nour, another todifhonour, and hath not God? May he 
 not do with his owne what he w ill, Rom.g, 20. * 1 . Or third, 
 ly, by your overbold, and faucy preiumpticufnefle in finning ; 
 iealing to your foules agenerall acqmttall from all thofe un- 
 utterable & infuferable tortures, the juft judge of heaven and 
 earth hath thrcatneffagainft iropenitents, becaufe he is mer- 
 cifull,fo wholy difpoyling that glorious majefty of this divine 
 attribute Iufti'ce. A good divine .faich thus JLtt fond pre fttmption 
 hope for pardon wit bout payment, dis joy ne mercy , and juflice in 
 him to whom both are alike eftentiall, and fay s although I go on 
 infmneyet God u abundantly mercif till \ go on 3 prefume,and pf- 
 rijb. For theficond i we honour our heavenly father, when 
 wee rightly afcribe mercy to him. The Lord is moft mer- 
 ciful! , his mercy being of fuch large, and cndlefie extent 
 that in regard of continuance it doth equalize eternity, Pfal. 
 104.17. In regard of reach, and compaffc, it extends it fel fe 
 to the higheft hills, clouds, and heavenly habitations, Pfal. 
 36.5, to all perfbns,yea created beings,yet retraining it felfe 
 inrefpecloffpiritualland celefliall benefits, to fuch as care- 
 fully obfervethecommandementsofGod,2>^r.7.p. Truely, 
 and imirely love him, Ibid. ConfefTe their finnes,andforfake 
 them, ■/*m>. 28. ig. And turne from their tranfgreflions, 
 7^.i8.S. To God,/<?r t 3.i2. Two forts of people, therefore^ 
 
 as 
 
of the Saints. 
 
 2S much as in them Iics,robbe our heavenly father of his due 
 honour : namely fuch; I. lyhomakebimhffe merciful! then 
 he is, snd that I. By rufning headlong upon that dreadful! 
 rocke of defperation, falfifying Gods premifes, C*j*-like, 
 crying oat their iitints are greater then can he pardoned: 
 Whereas could they but repent truly , and favingly,their mod 
 deepedied fcarlet-like finnes fhouid be blotted out oTGods 
 remembrance. 2. By comparing Gods unparaleld mercy 
 with mortall mans. The Lords being everlailing, conirant, 
 free and rich. Mens being momentany, mutable, mercenary, 
 andpoore. 3. By an overweening cotxeipt of their owne 
 worth : promifing to themfclvcs undeniably thofe b'iffefull 
 joyes for their merits fake, deeming'their owne worthfull 
 aclions to be fuificient to purchafe that matchlefle cro /;ne of 
 glory if notfuperabundantand fuperrogatory. Secondly s who 
 make him more mercifuil then he is, cafting the innumbred 
 -mes of intollerable prodigious oathes, beaftly drunken- 
 nefle^and other their obilinate heilifh enormities upon the 
 mercy ofGod, as if it was a common packhorfe, whereon 
 to unload their willful!, and uniupportable'evilSj caufing the 
 creatures to groane, and the earth to mourne, and reele to 
 and fro, tottering and (taggering like a drunken man; little 
 confidering, that as he is mercifuil, fo is hejuft: and thofe 
 who will fmnebecaufe God is mercifuil, (hall fureiy be pla- 
 gued becaufe he is j-jft. 
 
 By fpeaking reverently of tbe unfpeakeable worses of 
 God, both Imminent in himielfe , acknowledging with 
 the Apoftle the depth of the riches ho~h of the wiiedome and 
 knowledge of God ; and that his judgements are unfearch* 
 able, and his waies pad finding out : and Tranfcttntzs his 
 wonderful! workes of creation, redemption, and particular 
 workes of mercy , Exod. j 5. and juftice, 1 -Sam. ? . r 3. lob 1 . 
 2T. Letthefeflv rtinftanc^sin few words now fuffice. We 
 honour the Lord by talking of the works of Creario*, af:er 
 this or the like manner, ivho created* TbeL^rdofhoftes, 
 what he made ? All that is made. How be did it ? With his 
 Word. To what end f His honour and glory. And heere I 
 
 cannot 
 
 79 
 
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The Societie 
 
 cannot omit to reprove a molt vile (although vfuall) kind of 
 dishonouring the Lord, in laughing to fcorne perfons in body 
 deforrned,orin minde defective. The renowned maker of the 
 world, and not the workenunfhip, being (in my (hallow 
 apprehenfion) derided. Suppofe a man for inftarice comming 
 into the workhoufeof fomeskilfull artift; and there behol- 
 ding foms piece of worke leflecurioufly wrought then other, 
 fhould therewith fporthimfelfe with fcoffing derffion wee 
 could not but conclude ; That the artificer, and not the arti- 
 fice is reproached. Secondly, we may honour the Lord by 
 fpeaking reverently ofrhe worke of the worlds redemption, 
 it declaring. Who redeemed ? The ever bleifed Sonne of God. 
 Fromvphat} Thecurfeof the Law, the wrath tocorne, the 
 divell, the hands of our enemies, whercxtitht His ovvne 
 pretious bloud. Whom ? his pafture fheepe. And why : his 
 owne honour, and glory. We may honour God with our 
 tongues by the right vfe of an oath : fc. The perfon rightly 
 quahfyed ; having a warrantable calling thereunto; the mat- 
 ter being true, juifc, and of great imporrance;the manner,time, 
 and caufes rightly obferued, Deut.6.t%* & 10. to. For here- 
 by we make the Lord a wimefie, judge, and revenger.Two 
 forts or people I defrrc to advife,de(erving greatly to be taxed 
 concerning this particular : they greatly dishonouring the 
 Lord about an oath . I . Fantafticall, anababtifiicall dreamers, 
 who condemne all fwearing as unlawful!, and would you 
 thinke why ? ±7Hat* 5.54. Swear e not at all faith our Savi- 
 our. A weake ground for their worthieffc tenet. Scripture 
 is never repugnant to it felfe, there being a raoft mellodious 
 harmony, and fweete concordance in all thofc facred lines : 
 But other Scriptures warrant a rightfull fwearing : 1 by pre- 
 cept t 2 examplesof the Lord himfelfe, his annointed one, 
 the glorious angels and blefled Saints: 3 and by a neceflary 
 vfethereof, Heb.6.\6. An end of ail ftrife : And Chrift Ie- 
 fus mthatforenamed place, gives notanewlaw, butonely 
 fheweth the meaning of the old. His intent is not to over- 
 throw, but to reclifle the law, being {harnefully corrupted by 
 thofefalfe pharifaicallglofing gloffers. Our Saviour onely 
 
 qualifies 
 
of the Saints. 
 
 qualifies but condemneth not an oath. He debars not From a 
 neceflary confirmation of truth by an oath, but onely cor- 
 reels the crillaiftomsand vfe of fwearing, which was fuch 
 that they thought it a matter of no moment to fweare in fa- 
 miliar talke by heaven,head,earth, &c. Secondly, all wicked 
 fwearers who diflionour God by fwearing ; i . Falfely, they 
 affirming by oath that they know or thinke to be falfe. Thefe 
 pcrjur'd perfons as they maintaine lyes: call God to witnetfe 
 them; and pray fora curfe upon themfelves: Co theyfliall 
 certainely fmart for it, as you may clearefy fee, Zach. 5. 3. 
 CMal, $. j. 2. Or peftiferoufly binding themfelves by oath 
 to doc mifehiefe, likc-cttrfid Iefabel, 1 Kings 19.2. Crnell 
 Herod, Markt 6.2%, 25, 27. And thofe blond] I we s t zsfcts 
 23. 12,13. 3. Or fupcrftitioufly fwearing by that which 
 is notGed, ler. ^7. I2 . 16. Amos%. 14. Math. 5. $?. $6. 
 2$. 20,21, 22, Or by the Lord, andfome thing els, 2tyA.i. 
 5« I earneftly defire you all hereafter to forbeare fwearing by 
 creatures,as by bread, drinke, light, faith, or fuch like. Con- 
 Cidcrin^ r. That God himfelfe is hereby dijhontwrcdi He 
 requiring this duty tobe given to hirn alont. 2. Man here- 
 by di/honottretb himfelfe, making the creature being worfe 
 then himfelfe, his better, an oath is taken of the better, Heb. 
 6- 6. i 1, I cannot fee bu: fwearing by the rood, ma{Te,&c. 
 is forbidden, where fwearing by Malcham. And the finne of 
 Samaria is prohibited because the former are, as the latter 
 were idols, and that Math. *. 34, g^ 3$. Forbidding to 
 fwcare by heaven, earth, Ierufalem, &c. Forbiddetbalfoin j 
 my conceipt fwearing by light, bread, filver, drinke, faith, j 
 and fuch like, thefe being, but creatures afwell as thofe. j 
 4. GrettudCo the perill of fuch like fwearing, the Lord faith ' 
 fuchforfakeh!m,/^.5.7.threatnethnottofpare,*^W. too- ! 
 verthrow them, ler.i 2. i<5, 17. And condemnation,/^. 5. j 
 lt ' 4» Orfourthly,byfwearingcaufekflvorra{riiyintheir ! 
 ordinary communication, deeming it a matter of manhood 
 to toffe and tumble in their blafphemous mouths the facrcd 
 Name of the Lord ofglory. Or if they abllaine from fuch a 
 height of prodigious viIlany,conceipt themfclvcs that a now 
 M and 
 
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 81 
 
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 lurareper creatu- 
 rasefi illicit um,Q- 
 rigen. lib. ulc. 
 contra CeHiim 
 fol.255.5 
 Quidam exfefta 
 T>ythagorea maluit 
 tria taltnia perde- 
 re <ju*m\urare. I. 
 dem.HxwL24.F0L 
 58. 
 
 Jurantesptr crea- 
 tar am idto peecare 
 dicunturyTtia ig. 
 norato am ntglefto 
 tpifice rebgionent 
 optrtbus &cre,ttu 
 ru imptruuntur. 
 Hilar. Cab 4 in 
 Matkfol J6.6. 
 
82 
 
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 Tbe 5 0C1ETIE 
 
 <DiJfw-l< 
 
 and then intermingling of oaths of a leffer ranke to be a gar- 
 niftiing Rhetorical! flower to adorne and beautifie their com- 
 munication. Say noty O my brethren > It is truth which you 
 confirmeby oath. For neither may we (weareto the truth, 
 but when we have a catling thereunto. Neither may we con- 
 firme all truths by oath. For when then muft we ufe yea,yea, 
 nay,nay ? And ufuali fwearing to truths is a ready way to 
 fwearefalfely. Say not it is your infirmity. For fwearing is 
 a prefumptuous finne proceeding from evill, LMat. 5. 37. 
 1. From an eviii heart, or evill continued cuftame, or that 
 evill one. JVrpwjycuareurgedfotodoe. For fore I am,nci- 
 therGod, nor grace, nor godly men do compeil any to wic- 
 ked fwearing. The drunkard is urged to his more then brui- 
 tifii evill by his curfed appetite, anduogodly pot-matts yet 
 is his fin damnable.7'^ filthy adulterer is urged by bisbelliili 
 lufts to commit villany : yet is he inexcusable. So be it that 
 the fvvearer is urged, yet it is by the Diveli whom he 
 fhould refill, his wicked heart which he fhould maifter, and 
 ungodly aflbciates whom he ought to avoid. Say not you 
 cannot bee credited except you bind your fayingsby oath. 
 For, whether is it better that you fhould be difcredited, or 
 God difhonoured ? 2. Are jou not afhamed fo to live that 
 you cannot be credited without fwearing/* 3. Doyou not 
 know that this is a ready way to make you never credi- 
 ted ?. Will not wife men (thinke you) reafon thus ? He who 
 makes no ccnfcience of fwearing, makes none ©flying. But 
 fuch men make no confcience of fwearing, therefore none of 
 lying. But rather reafon thus with your felves, and fay : Do 
 evi'lwords corrupt good manner s> \ Cor, 2?. 33? Thenfurely 
 needlefTe oaths, for they areeviil. Cannot many words be 
 without finne? Trovcrbssio.ig. Certainely many oathes 
 aiuchlcfTe. Mnfl we give account for idle words ? UMatb. 
 12. 76. Much more for idle oaths. Are idle oaths Symp- 
 tomes (Chrifl being Iudge, Math.^.^j. ) of an evill heart, 
 and a wicked cuftome ? Doe fuch f according to Saint lames 
 ?. 1 2. ) endanger a mans falvation ? 'Doth our blefTed Saviour 
 the beii expounder of his Fathers will, the foleSaviour of alL 
 
 Gods 
 
of the Saints. 
 
 8$ 
 
 Gods Elecl people precifely prohibite all additions of conte- 
 ftation, proteftation, or execration, in our ordinary commu- 
 nications : and enjoyne us ftri&ly to have our communicati- 
 on yea yea, nay, nay ? Doth that Divine Pen-man of the Ho- 
 ly Ghoft Saint lames the fervantof the Lord, lames 5. 12. 
 Peremptorily enjoyne us neither to fweare by heaven, &c. 
 Nor by any other oth^but to have our communication yea and 
 nay lea ft we fall into condemnation, and (hall we prefumeto 
 fweare idly , or unneceUarily ? We will not do it. 
 
 3. Laltiy we are to honour our Father by beautifying our 
 Religion with a godly life and upright con verfation,^/^. 5. 
 1 6. Let jour light fojhine before men that, &c. I Pet. 2. 1 1. 
 Havingyour conversion, &c. And the contrary isadifho- 
 nouring of the Lord, as it's evidently apparent in thatfoule 
 and filthy fad of David, 2 Sam. 12. ^4. The carriage of the 
 fewer, E<,e^ $6. 22. And ofthofe frophane Preachers, Rom, 
 2.23, 24. That we may thus honour the Lord, we muftcon- 
 fcionably decline from all evill, and endeavour with our ut- 
 moft abilities to praftice what is good, what though many 
 prophane perfons pacifie their guilty confeiences juftly gal- 
 led for their wretched and irreligious anions like thofe wic- 
 ked judiciaries, Math.j. 13. Who perfwadedthemfelves 
 (but they were deceived, being re jeered for their workes of 
 iniquity, Verfe 23. ) that by their prophecyings and fuch o- 
 thergood duties they ihould make amends for their foulee- 
 normities, and procure for themfelves an eafie paflage into 
 theblifTefullpoffetfionofthe Lord of glory, whatzndif di- 
 verfe others deeme themfelves, and are fo eftcem'd by their 
 neighbours the onelymen under the Sunne, becaufetheydo 
 no hurt : which alas is a poore commendation for a C hriftian 
 man. ( Yet happy would it be with our Kingdoms if ail 
 Chriftians might be faid juitly to do no burr, for then it 
 would be empty of all cut-throat ufurers, mercilefle depopu- 
 latours,andan innumbred fwarme of fuch like devourersjfor 
 was this a fuffkient commendation? why was the unprofi- 
 table fervant ca'(t into utter darknefle ? why was the fruit- 
 lefle fig-tree withered? Might not they have pleaded afwell 
 
 M 2 deflroy 
 
84 
 
 The Societie 
 
 Mot.u 
 
 Honour due to 
 
 God. 
 
 Sol una bard con ft- 
 
 almiliariaGer- 
 
 ffiaMica^Aooco. 
 
 Kcker. 
 
 "eitroy us not, we do no hurt?Mighr not thole curfed goares 
 Mat* 2?. reply affweli although we did thee no good by relie- 
 ving thy difrreiTed members, yet we did thee no hurt by im 
 poverifhing, affiifting, grteving.oppreilingPYet hire lam, 
 it is the property of Gods children to depart from cvilUnd do 
 good j Pfal. 34. 14, Pfal. r. 1, 2. lob I. 8. Zdch. 7. 9. Hebe** 
 inga converted man. He being of God* He* labouring for 
 heaven. Conforming himfeife to the precept of God and 
 godly men. Follow vve therefore thefe fhining Lumps in de- 
 clining allevill, and endeavouring to praclife all gooddufies 
 f there being no mediocrity betweenewell doing, andevill 
 doing. For he who doth not good,doth evil^committing a fin 
 of omiilion) that fo doing we may glorifie and honour our 
 Father this ether way : fc\ in our conventions, I having 
 thus briefly and concifely declared how we are to honour 
 our father. I will now propound fixe inducements to per- 
 fwade you to give our Heavenly Father his due and dekrved 
 honour both with your thoughts 3 words and actions. 
 
 You will fas you ought to render to all their dues : tribute 
 to whom tribute is due, cuBome to whom cuflorrte^fearc to whem 
 feare, honour to v>hcm honour, Rom, 12.7.) give to every one 
 their right, will you not? Will you give unto Cafar the 
 things which are C^fars > and not to God the things nhich are 
 Gods? Shall Mai tiers , Servants, husbands, wives, neigh- 
 bours, and Grangers have that which is their due, and fori!! 
 not God ? Yea toll the Divell have his due (for that J take 
 k is no unwonted proverbe) and mull the Lordonelybe 
 patchingly dealt wh hall ? God forbid. Glory and honour 
 arethe Lords through all eternity [Rom. 1 1. $#~. iTk 1.17. 
 Cosildyou declare the glory of God not onely like thofe glit- 
 tering heavens deckt with innumerable varieties of resplen- 
 dent liars, or tint canopy-like firmament reaching all the 
 world over, and every where* to be feen,€oatiuuing from the 
 creation without wearing, fretting,renting or teari g.Or that 
 fwiftell runner, whoie Tabernacle is in the heavens of inch 
 fwift celerity that in one day and night he whirles sbrutthe 
 whole worL-i, 240000. Cjer mane miles in one hottre ; 2nd 
 
 whofe 
 
of the Saints. 
 
 85 
 
 whofe glorious brightnefle is fuch, that nothing can hide ic 
 from the heate thereof. But rrith ihof'e foure beai\s t Rev 48, 
 9. ('whether the Angels of God which is raoft likely, or fuch 
 Ecclefiafticail perfects the fcrvants of God who have faithful- 
 ly laboured to deliver ro the Church the truth of Dottrine, 
 I will not ftand todifpute) aifo continually give glory and 
 honour to him that fitreth on the Throne who liveth for ever 
 and ever : Yet could -ycu not give to God more then his 
 due, for all honour and glory is due to him through all e- 
 ternitie. 
 
 For what caufe (thinke you) do you enjoy abundance of 
 unfpeakable mercies from the bountifull hands cf yourmer- 
 cifull Father? T>oe you imagine that ycu might fpend your 
 time in fportfull vanities, ieemingly delightful!, as if you 
 were placed upon the earth as Leviathan in the waters, to 
 play therein ? Deeme you the end of your noble creation to 
 be to congregate heapes of drollie, dunghill, and tranlitcrie 
 trafh of earthly treafures ? No fucb matter- Or doe yen think 
 you are Tent into this world to devourc your pocre brethren 
 bycurfcdaiTGcruellinclofure, cut-throat ufury, or ravenous 
 exrortion? Nothing lefle. For the end of your creation, yea, 
 of all created beings, it hsthet glorified Angels or infernallDi- 
 veis: tvhtther magnificent itarrie bodies, or contemptible 
 tcrreftriall werrrr s: whether indued, with reafon or deprived 
 of ienfe is t he honour and glory of God. The Lsrd hath made 
 all things for himfelfc, Prov. 1 6. 4. / Joave created him for my 
 glory y rzek 47. 7« Thou art worthy O Lord to receive glory ■, 
 and honour, and porter, for thexhati created ail things, and for 
 thyfleafure they are and were created, Rev. 4.9, f 0. Uttuft 
 thofe lokrndent ornaments of the world, Sunne, Moone, and 
 St3is of light becau- : : *«e commanded, and they were created, 
 Pfa/:t^S. 3.5:. A/fisl hideous Drag; >ns a terrour to men and 
 other creatures inhabiting foiitarie defarts Mttft fire, haile, 
 ftormy wind > f:iow and vapours. CM*fi mcuntaines and 
 hils, fruitful! trees, and all Cedars. CMujl -beads andcattell, 
 creeping things and flying fowles praiie and honour God for 
 their creation? Much more ought mankind, whether Kings 
 
 M 3 
 
 2. 
 
 We made to ho. 
 nour God. 
 
 of 
 
86" 
 
 The Societie 
 
 Redeemed to ho- 
 nour God. 
 
 of the earth or people, Princes or Iudges of the earth, whe- 
 ther yong men or maidens,old men or cbildre, Pf.t 48.1 1 , 1 1. 
 For imagine we a creature compos'd of the very excellency 
 of all creatures, graunt it the beft qualities of the rareft beafts, 
 and birds which excell in feature,ftrength,gefture,fwiftnefle, 
 voice,or other wife. Give it the quintefTence of the earths fe- 
 cundity, as the cbiefeft vertues of plants, trees, flowers, and 
 hcrbes good for meat and medicine : the worth and value of 
 pearles and precious ftoncs : therichnes of alltherefined'ft 
 gold and chiefefttreafure. Infufe into the fame the tnoft odo- 
 riferous fraell of all the fweeteft perfumes, deceit with the 
 glory and brightnefle of the ftarres,^ wanting an humane 
 foule, it would come farre fhortof the meaneft reafonable 
 creature. It having a foule capable of thofe peerelefle graces 
 of Gods Spirit, intereft in thofe unvaluable merits of the im- 
 maculate LambeChrift Iefus, and thofe immortall crownes 
 of unfpeakable glory. Reafon therefore thus. Shall all the 
 creatures inferiour and ferviceable to me honour the Lord? 
 zAm 1 made a creature fo noble and excellent for this 
 end ? Then fiirely I will honour the Lord my mercifuli 
 maker. 
 
 The glory of God is the end oifyour redemption, 1 Cor. 6. 
 20« Tor j on are bought with a price, therefore gloripe God in 
 your body andiny our jpirit which Are gods. Have you any in- 
 tereft in that painefull and unconceiveablc redemption of 
 Gods Elecl ( which I hope you have) then ffcirre up your 
 fclves after this or the like manner. Had I more then all o- 
 ther imaginable excellent qualities and dignities? Did 7 ex- 
 cell in wifdome,andunderltanding notoncly thofe renowned 
 Heathen Philofophers, but even their fained ApoHo : and our 
 Divine Salomon. Had I the tongue of Angels, and a body as 
 beautifiillastheSunne. Had I a Soveraigne command over 
 men and all other inferiour creatures. Could 1 enjoy the 
 fweeteft contentments of the moft mellodious mu(kke,rich- 
 eft robes, coftlycates. Had 1 the full fruition of all the rich- 
 eft treafures in the whole world: yet without Cbrift Iefus, 
 without redemption I had nothing. *s4m I therefore 
 ^ partaker 
 
of the Saints. 
 
 partaker of that comfortable workc of redemption -where ju- 
 ftice and mercy met together, whereby I am faved from the 
 curfe of the law, the power of darkncfle, the divell , the 
 wrath toccme, the guilt, guerdon, due defert,andpunifh- 
 ment oHinne. Was 1 redeemed, not with corruptible Things, 
 as (liver and gold,but with the pretious bloud ofChrift^asof 
 a lambe without blemiih, and without fpct. Was 1 redeemed ? 
 thatl might ferve him in hclinelTe, &c. Lnkei. 1^-1%* that 
 Ifliould honour him. Then furely I will not befo unmind- 
 full of fuch a mercy ; nor unthankfull to fuch a benefa- 
 ctour , but will honour him , who hath thus honoured 
 mee. 
 
 Gods honour ought to be the end of all oar actions, i./Vf. 
 4-T I. If any man /peak? : -~ *f aft J man minifler, that God in all 
 things may bee glorified, I. Cor* lo. ^j.rvhethtr yon eate y 
 or drinhe, or whatfoever yon doe, &c % doe all to the glorie of 
 Gad. 
 
 Doe wedefireourow T ne advancement,. and benefit. The 
 way is not turke, and popifhlike, like cruell AbimeUch to 
 buildjour deemed fafetics upon the ruines and bloud of others; 
 or like faire tongu'd Abfdoms by insinuating flatteries : or 
 iskecouzening Zehacs by lies, and falfehcods,orby any fuch 
 I like '^adivelian policies. For could we; fuch hopes, fuch 
 I fcappinefles would proove like fpiders webs. But theonely 
 meanes is by honouring the Lord, i * Sam^i.^o. thofe that ho- 
 i>our r»e y will 1 hononr faith the Lord* 
 
 Ifnoneofthefewillprevaile, yet let feareof purafhment 
 due to fuch which dishonour, and deny honour to the Lord 
 perfwadc. Why was Pharoah fcourged with a tenfold plague? j 
 was it net for dishonouring God ? Why was Herod eaten i 
 with wormes, fave becaufehe gave riot God his glory, Afts 
 11.23. Yea, why was an entrance denyed to Mofes, and Aaron 
 into the land of promife: was it not becaufetbey fanclified 
 himnotinthernidftof the children of Ifrael, *Z)**M2.5i. 
 wherefore did the Lordfmite Z>4Wjchilde with death, fave 
 for difhonouring him, 2. Sam. 1 %* 14. Were jour Itrengtb 
 asfinewesofiron; your vvifedome, and policy, as exact as 
 
 87 
 
 The end of all. 
 
 A meanescobe 
 honoured 
 
 Warn dangerous? 
 
88 
 
 The S 
 
 OCl ET1B 
 
 Duty 5, 
 
 ispofliblyattaineablebymortallmen; your friends and fauo- 
 ntcs many and mighty. Had you the fwaying of earthly 
 fcepters ; yet neither thefe, nor any flich like can poflibly fe- 
 cureyou from the irefull revenging hand of God, if you ei- 
 ther dishonour or deny him honour. Witneffe thefe forena- 
 med, who were kings, or as kings. Witnefte that faying of 
 rhe Prophet to Ely s i.$am.i.$o. Thofe that honour mee — 
 tbofe that defpifeme will Idefpife, {orfhall be lightly eftee- 
 med) i.e. accounted vile in Gods fight. Doe not thinkc to 
 avoid the j udgement if you will not be perfwaded. To deny 
 the truth of Scripture, is biafphemy. To thinks he will not 
 doe what he hath faid (he being faithfull) and fo to make 
 him a iyar : or that he cannot punifh, although hee hath 
 threatned hee being omnipotent is much more blafjphe- 
 mous. 
 
 Chap. VI. 
 
 Duty. 5. Saints mufl doe gods wilU 
 
 IF God is our Father, we ought to doe his will. The do- 
 ing whereof allieth men to Chrift Iefus,/^.! a.jo.Makes 
 men like Chrift, Iob.6. y 8. Is a meanes for man to profper, 
 loh.9. 3 1. Is the direct rode and pathway to heaven,and hap- 
 pineffe, i.Iob.i. 17. Many men alas looke for heaven, 
 who never fliall enjoy it. Ignorant men, becaufe they meane 
 no harme, although the Lord will come inflaming fireagawsl 
 fitch, i.Thefr.iS. CiviH bonefl men, becaufe they doe no 
 hurt,and render to all their dues,although they want holinsjfe, 
 without which none can fee god, Heb.i 2. 1 ^Pharifeesjjcc&ufe 
 in diverfe things they exceil other men, although they want 
 the pith and marrow of Chriftianity. Thefe & fuch like hope 
 for heaven. But they being afleepe in finne dreame of ful- 
 nefle ; but willarife empty, 0/ plenty ; awake poore, a/hea- 
 ven finde nothing leffe. Heaven upromifed; but not to all, 
 l.Ioh.z.2%. It ureferved; bat not for ail, i.Pet.1.4. There 
 is abroad way leading to death, traced by the mod* There 
 
 is 
 
of the Saints. 
 
 i *9 
 
 is a ftraight and narrow way, leading to heaven not knowne 1 
 of all, and found ondy by few, Mat, 7. 15.14. even of 
 thofe who doe the will of God, Mtuy.i 1 . would we know 
 who ihailgoe to heaven. Aske net the ignorant man, hfs 
 cloudy and darks understanding cannot tell; he opelyihopes 
 well,that's the vtmoit of his skill Aske net the carnall man,he 
 is notable to difcerne fuch thing?, r.CV.1.14. no more then 
 the blindecan judge of colours. Aske not the civill man, he 
 vyalkes in a way which feemes good to himfelfe, but it is not 
 right enough to bring him to heaven. Aske not the Pharifee, 
 his golden ftiewes are too too weake, our righteoufaefle 
 muft exceed his. 2?#r ^^ofChriit, who is the Truth, and 
 cannot deceive us: the Light, void of ignorance: and the 
 Way it felfe, leading to heaven by his example, by his merits, 
 and^hisdoclrine; and he will tell us, we muft doe the-will 
 of his father which is in heaven, Matq. 21. Thinly not O 
 thou painted fepulchre with thy lording tonguc,and dive li fli j 
 heart. Thinkenot O thou carnall chriftiai* with thy Lord 
 Lord, living in iniquity, to have the prerogatives of Gods 
 fonnes ; but fliew thy faith by thy workes, thy profeflion by 
 thy praclife. Ioyne with Lord Lord, doing of Gods will ; fo 
 flialt thou declare thy felfe to be the childeof God, fofhalt 
 thoa obtaine the proper priviledgeof Gods children, the 
 kingdome of heaven. 
 
 1. Let the worldling doe the will of his god Mammon, 
 therefore as moles blinded in the earth, or as the borfc with- 
 out underfhnding,who knowes no greater felicity then plen- 
 ty oFhiy and provender, onely tune this nore, who will (hew us 
 any good: whereas all his wifhed contentments bring him no 
 true content, being never able to fatiate hisibule, witntfe 
 Ahab, i»£#ff£.n.f, he had akingdomc; yet (till hee needs 
 fomething, a garden of hearbes, witnejfe the rich man, Luke 
 12.17. who had fo much, that he could not tell what to doe; 
 yet ftill hee is in^a pecke of troubles, for having plenty hee 
 wantsroocie,heknowesnot\vhattodD:yetforthefcunpro- 
 fitable things which cannot add a minute to his time,nor a cu. 
 bit to his ftature,he makes Sfansbargaine exchanging^ birth- 
 
 N right: 
 
9° 
 
 The Societie 
 
 M.Morifon IiiHi 
 hift. 
 
 right for pottage : or Cjlaucus exchange, gold for copper, all 
 his paines having beene as to breake a wormeaten nut which 
 filleth his mouth with myry dirt ; and for thefe his gettings, 
 which are but like Sodomes fruit he negle&eth to do the will 
 of God, which is, that he fhculd feeke Gods kingdcme with 
 hischiefeft defircs and endeavours : whereas he regards it 
 not at al!,or too fleightly:^*V/? ^,that he mould in (trud his 
 family, after the examples of Abraham i loftsah,andDavid l 
 Deut 6. whereas he as if all foule- care lay upon the Paftor 
 (yet the Iewes having Priefts, Prophets, andLevites, were 
 en/oyned this, Dent.6.) tbinkts he hath done his duty, if he 
 feedes and cloaths his family ; little confidering that if hee 
 doth no more, he doth not fo much for his children;bone of 
 his bones, and fervants members of his oiconomicall body , 
 as for his cattell to which he gives fodder and lodging. For 
 thefe having fuch things have all things to them necejfarie ; 
 and w herec >f they are c*/>d£/<?. Whereas thofe having food, 
 rayment,and lodging, have not all neceffaries (faving grace 
 being necdfull to themj nor whereof rhey are capable, tiny 
 being capable of grace, and glory, of which thofe bruirifh 
 creatures are not. 
 
 2; Let the wretched finner do the will of finne, crouching 
 downe and becomming fervile to iuch bafe commanders, 
 Rom.6. 12. more loathfomethenatoad, worfe then the di- 
 vell, it making him of a glorious angeli to become an apoftate 
 divell. 
 
 g. Let all the heires of wrath, and children of the divell, 
 doe the will of Sathan the god of thh world y as one faith of 
 the frifi 9 they will be Irifhtike Inciters cat \ fo thefe, they 
 will be wicked ; yet let every one whowifheth well to his 
 foule, who defirethtobe faved, wholongeth for the king. 
 dome of heaven, and would be efteem'd the, childe of God 
 doe the will of God our fat her,and that ; 
 
 I . In all things after the example of David, who bad re- 
 fpetlto all Gods commandetnents y PfaLiiQ*6. after the exam- 
 ple ofChrifty whofnlfilled all right eopifnefte, Mat. g . I $ . and 
 of Zacharj and Elizabeth* who walked in all the ordinances of 
 \ the 
 
of the Saints. 
 
 the Lord, Luke 1 .6. Thinke not Ofoolijh Herodians, that your 
 doing fomethings is fufficienr you (hun druokennes, but care 
 not whom you devoure : IdoIatry,yet live in filthy adultery, 
 Sec. iWdrd in part ; Herod fomethings, neither fufficient, 
 Thinke not O you unjuft fli3rers who divide twixt God and 
 the divell ("not much unlike the traveller, who offered to his 
 ssfpollo the fhels, but ate bitafelfe tie kernels : giving to 
 God your bodies in the temple, your hearts toSathan; for 
 you'l doe Gods worke wich your tongues, che devils in your 
 lives; profeiling piety,you pra<ftife iniquity) that God is well 
 plcas'd with fuch unjaft divific ns. 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, pleafeth himfclfe 
 with his windy words, and thoughts fo free; pleading for 
 them as Lot for Zo*r y that they are but little ones ; or as the 
 Pharifee, not fo bad as other men , yet fhall hee know, 
 they are not free from Gods tribunal! fe3t : where his Iuii 
 will be found adultery, anger, murder, anc^his little ones in- 
 finite. What ana if the ungodly Papift perfwades his feduced 
 difciples, that fome Cinnes are pretergrefllons not tranfgref- 
 fions: notagainft,onelybefidethe hw and will of God, no 
 waies offending God, for which God cannot in juftice pu- 
 nifli with hell fire ever la binglyyet let all Tuch who would be 
 efteem'd the children of God, doe the whole will of our fa- 
 ther, j. Omitting no good duty hee hath commanded, wee 
 being faulty by omiffion as well as by commifllcn : Saul for 
 not killing, as Ioah for murder ; THves for not giving as the 
 Iewes y for opprefling. 2. Committing no one thing forbid- 
 den : 1. Shunne thofe little ones, many fands are as weigh- 
 ty as fome great ftones, many moates as blemifaing as one 
 beame, little lice, and flies deftroyed the Egyptians. Thefe 
 egges will prove devouring and empoyfoning Cockatrices. 
 Thefe twigs will prove thorny bufhes, except they are time- 
 ly flubbed. 2. yfv^idall Dali/ahs^k^znthnnes, thofe de- 
 ligbtfulleyes, and profitable hands, for Are they not loath- 
 fome, and incurable ? Did thej not coft Chriflsbloud to re- 
 deemc from them, i,P*m.x8. ? Will jou dee that (o unwor- 
 ___ N 2 thy 
 
j P 2 
 
 The Societis 
 
 RifasSardewus 
 moriiur&ridet, 
 SaLdegub.de lib* 
 
 CNjhilcmmfre 
 fenti 
 nihi 
 quickm 
 
 fkneraisr negstia- 
 tur alicna difcri- 
 mina & vbericm 
 ut putst quajiut de 
 alterins mfAiciu- 
 te ccyifequiUtriatfy 
 tnfuper quafipiem- 
 tit mercf dent refO' 
 fcit>veiut metu- 
 cns ftc imnafe- 
 ric .in forte vide a ■ 
 iur:cumprofifl.b 
 frxtextu miffrsndi 
 atfyopemfatndiy 
 maiorem mifero 
 j'eveam crudelita 
 tis ejfoderh.ChryC. 
 Tom.j.Hom t 6. in 
 Matth.2 
 
 thy your Galling? 1) are you draw fuch burdens upon your 
 foules? what though theypleafe you, they difpleaie God? 
 Thinkeft thou O man, that they will nor be bitterneffe In the 
 end? T^areDalilahs ofthofc hellifti Phiiiftimes tode- 
 ftroy. Thefe arefweetbut deadly poyfon. Thefe like the 
 Scorpions, Rev. 9 7.1 c.have amiable countenances, yn flings 
 in their tailes. They have lovely cmbracings, yet flin^like 
 Serpents, R om.6.2^ Thefe make the (inner jolly, and plea- 
 I (ant as the hearbe Sardonia the eater, who eating dies. T)afh 
 therefore thefe little ones againft theMones, cruPi thefe Ser- 
 pents tgges, efpecially leave off, and flee from them more 
 then from a Serpent :thofe great and crying cvils;Oh forfake 
 all vfury 3 too uncharitable ,unnaturali& gainefiili to be good. 
 There is nothing more filthy, nothing more cruell s thin the pre- 
 vfuramrpiuAy Cent vfury .becaufe a lender of this Port doth -qcine other mens 
 ] tm huiufmcdi perils y and as be tninketH, dotbpurcaaje more plenttj nil games 
 by the adverf tie of another : and moreover he doth demand of 
 duty, and 'with authority as if 'it -were the hire of piety, fearing 
 leasl he piouldfeeme unmerciful^ ychereas truely he hath digged 
 out a great pit fail to the miferable man, under the colour of pit- 
 tying, and hinging he/pe, faith Saint Chryfoftome. ^Brtinm 
 kcnnejfe too fordid for Saints, I perfwadrng you thus to doe, 
 exhort you to no more then what is jull, and equall. If you 
 confider 1. That God hath not abridged you of any action, 
 onely ofthe naughty manner of doing, he doth not forbid to 
 get goods, onely by unlawful! meanes : He prohibiteth not 
 drinking, oncly drunkenneiTe or excetfe. 2. That all Gods 
 commaudements whether negative or affirmative, are di- 
 vine, holy, juitheavenly and'perfeel^binding the conference, 
 tending to life or death. £. That if fervants mutt doe the 
 will of their matters In all things, Tit. %.g. fc. which arelaw- 
 fulI,arxinot gainfaid by higher authority, how much more 
 then are we found to doe the will of God in air things, bee 
 being our Greater, Redcejncr,l£ing,&c. 
 
 2. Faithfully, he vvhoferves God with feenvng devoti- 
 on,miu1iooke for a feeming heaven : as the cooke w-ho ex- 
 acted of a poore man money for being refreshed by the fmell 
 
 of} 
 
of the Saints. 
 
 93 
 
 ofhismeates, was awarded to heare thecbinking of (liver in 
 a bafon for payment. Man cannot abide unfaithfull diffem- , 
 biers: much leflecan thefearcher of all hearts. Sincerity is 
 commanded, i Tim. 1.5. And highly commended. He whs j 
 doth Gods will for by-refpecls, offereth beautiful! finncs. He | s*Un&u ptuat*. 
 rrho doth any thing to fatisfie his own will, ferves himfelfe. 
 He who doth any thing commanded by Goddiftemblingly, 
 offereth by pocriticall and damn'd obedience. Hisrichalmes 
 not worth the widowes two mires. His Pharifaicall prayers 
 not comparable to one publicans groane. Thisisbutalive- 
 lefle carcafTc, or a breathlefTe painted picTure. Be not there- 
 fore dijfembling hypocrites in dcirg the will of God, likero- 
 guifh Players, who oft are Kings in countenance, knaves in 
 condition. Or like painted Idols, which looke like men, be- 
 ing but fenfeleife wood or ftone, Diffembling hypocrites by 
 their Ogling tricks of diffembling profeffe thcmfelves Gods 
 fervants, yet are the Divels faclours : ferving the world and 
 Sathan in Gods ftead,and therefore an hypocrite is altogether 
 a feemer of that he is nor, feeming to have grace which he 
 
 :Sj not to have vice which he hath. Bat do the will of 
 God faithfully and Sncerely , and declare tfe fame : t . By do- 
 
 .1 ycu do for Gods lake,/', becaufe he hath commanded 
 thenij and doth approve them : avoiding evill for the Lords 
 &ke 3 becaufe he bach forbidden it, and detefls it : not for 
 
 efpe#S, or iinifter airaes. 2 . By being universal! in your 
 
 obedience. In regard of matter, doing all good commanded, 
 
 frmnning all evill forbidden. In regard of tim: ', not altering 
 
 with the times. In regard of cor,;p*ny axd place, remaining the 
 
 [ ieries, like Iofeph in zs£gypt 3 Daniel in Babylon, 
 
 D aulinbA J in. ?l\ places, at home as abroad, in 
 
 -easinpublique. 
 
 ?. Timely: fo Salo??io'A commands, Sec I. t:. 1. And this 
 
 Uindneec! u ponder advifedly, That l.God 
 
 requires the nonage auvell as the dots ge : the wine of 
 
 time ?lwell as the lees, as we may fee tipified to us in the firft 
 
 ' ere At Jicared to the Lord,£ xod. 1 :. 2. & 22. 
 
 29. Arid good reafon, for if the Prophet mud be ferved be- 
 
 ~- N 1 fore 
 
5>4 
 
 The Societie 
 
 Quo feme I eft im- 
 butcL recemferva- 
 bit odorem 
 TeftadiUyHor.'Ep. 
 a.ad Lohum.lib* 
 
 Settemmftituere 
 eft mortuumcur* 
 re, Diog. 
 An aged man! s 
 but a moving A 
 natomie,or all- 
 ying mojeuaric. 
 
 fore the widow (although her owne) 1 X*«gj, 17.13. Then 
 it muft needs be fir and rcafonable to ferve the Lord before 
 even our felves : we, our time, and what we have being all 
 his. 2. Swne by continuance will difabte from doing Gods 
 will, lob ii. 20. His bones are full of the finne of his youth, 
 which (hall lie downe with him in the duft, lerem.j^. 23. 
 Can a Leopard change his Jpots ? Spots are deeper rooted by 
 continuance. Wooll once throughly blacke is capable of no 
 other colour. 3 . Timely is profitable ,Pro v 2 2 .6. Traine up s 
 child, &c. Lam. 3.27. (jood to bear e->- from y oath ,lAaxc. 10 > 
 21. Chrift loved him. 4. The contrary is hurtfull. For, 
 I. Meancs now in/oyed may be milling. 2. And how cm fuch 
 looke for love from God ? Can a husband embrace that wife 
 in old age, who all her young time hath followed flrangers? 
 Will a matter at night givedaily pay to him who all the day 
 hath ferv'd his enemy ? If wc referve the dregs of our dayes 
 for him, how can we butcxpecl that he fhould referve the 
 dregs of the cup of bis wrath for us? 3. Sin may prevent ir, 
 growing ftronger& deeper rooted by continuance;and more 
 lovely and fweet by cuftomary acquaintance. 4. j^hd death 
 may prevent you.Tou are relblved to do Gods wil before ycu 
 die ; doe it therefore to day, for you may die before to mor- 
 row. 7 'oh are now alive, and lives like : but what know you 
 how neare death is to you? Perhaps you fball not live till Ifa- 
 acs age, untill your eyes waxe dimbc through yeares,for you 
 may die in your young time afweliasthe young man in the 
 Gofpell: the children of David and Jeroboam. Perhaps you 
 fliall not die upon your beds like old lacob^czM'ing your friends 
 about you. For youmay die in the field afwell as good Abe/. 
 In the Temple afwell as great Senacherib. Vponyour feates 
 afwell as old Ely. Delay not therefore. And why would you 
 referve fuch old, larae,and ficke facrifices for God f Tour old 
 age onely which is not teachable. Tour old age when you 
 fhalbe men, and no men : having eyes, yet fcarce feeing : 
 eares, yet fcarce hearing: feet, yet fcarce able to go? Is it 
 becaufe young Saints prove old Divels, foone ripe, foone rot- 
 ten, too bote, cannot continue ? If thefe occaiion you thus to 
 
 doe, 
 
of the Saints. 
 
 doe, they deceive you. Young Teeming Saints onely prove 
 oldDivels. And** is abfnrdity to dc fire temperance of medio - 
 crity in the beft things y ythich are fo mnch the better by hot* 
 much the bitger, faith a learned W riter. 
 
 4. Continually thus we are commanded, counfelied, and 
 to this we are incouraged in holy Scripture, A fat. 24. 1 $./oh.8. 
 3 1. /?o.2. 7. 2 Tim.<\>7i\5.ReV.2.io.tVhat dift thou me an e thou. 
 wretched Apoftate, who halt beene, but now art not a deer 
 of Gods will. Thy good beginnings not being continued, be- 
 nefit not, Math. 10. 22. Satbanwzs an Angell of light, Saul y 
 Dem.u, Judas, and Julian began well. And then haft left ail 
 thy former labour, Ezek* *8. And made thine eftate worfe 
 then if thou hadft never knowne the way of righteoufneffe, 
 I Pet. 2.ai. Heb. 8. 9. & IO. Math. 12. 45. what dofi 
 thou meane thou time fcrver, whofe gocdnetfe, Religion,and 
 worflup of God is pin'd upon other mens backs. Like the 
 lfraelites y whofe piety depended upon their Elders Jttdg. 2. 
 Or young King Ioafo? whole devotion wa^much led by good 
 lehejada, 1 Kings 1 2. 2. Thefe Elders and this lebojada dy- 
 ing, the Religion of the forenamed much decayed. So thou 
 wilt feeme good with the good, be bad with the bad^anA- 
 theift with Atheifts,a Papift withPapifts, religious with the 
 religious. 
 
 Like the Starrc ^Mercury y applying it klf^ to the Planet 
 next it. Or like a tree which is reported to open and fpread 
 its leaves when any comes to it; andfhut them at their de- 
 parture from it. Thou mutable Camelion, and turning wea- 
 ther-cocke, cenaine in nothing but uncertainty : Little doft 
 thou confidtr tbatfuch aquififits betoken a fickefoule: thefe 
 ftajbesare notes of a dirke heait : backwards and forwards y up 
 and downe will never get to thine intended purneyes end. 
 To be driven about with contrary winds will notobtainea 
 fafe arriva'l at the wifhed haven. "But yon holy ones, the 
 children of our Father, doe you avoid fuch Apoftacie and 
 inconftancy: be not you like Nebuchadnezzar s image y ivbofe 
 head v>af gold, breasl and armes (ilver, belly and thighes brajfe, 
 legs of iron, feet iron and clay, 'Dan. 2. 32, 35. Do not you 
 
 turnc 
 
 95 
 
 M.Nath.'Zritft 
 HiU Ticot-pag. 
 
 Si fuer'u Rom4* 
 Romano vivito 
 J niore t 
 Si fuens alibi vi- 
 ■viton-.ore/oct, 
 Aug.Ep.8tf. 
 
9 6 
 
 MKnols.Tuik. 
 Hift. 
 
 The Soci etib 
 
 Nemo autem Chri 
 ftUnusnifi qui ad, 
 finem uf% per/eve 
 raverit. Ter.dc 
 haeief pag. ?<?• 
 
 Mot* i« 
 
 2. 
 
 3- 
 
 4- 
 5* 
 
 turne backc againc into Egypt. Have the noble refolution of 
 anEarle ofSarisbury who being environed by Turks and Sa- 
 racens, and advifed to flee, faid, god forbid that my fathers 
 fonne floatd flee from the face of a Saracen. Neither do you 
 prove cowards you fonnes of God : an armour you have,and 
 thatofproofe, yea invincible, yet not one piece for the backe 
 parts, lie y on like tho&k\\\z y \ Sam.6. Going forward un- 
 til! you come to your CceleftiallBetbfliemefli, the houfeof 
 theSonne of God. Be you like thofe trees, Tfal. 92. 1 ?, 14. 
 W hich are mod fruitfull in old age. Be yon like the naturall 
 motions which move falteft as they come nearer their center, 
 as ftones throwne upward move fader as they come nearer 
 the earth. He we like thofe righteous perfons who ftiine 
 more and more towards the perfect day, <?>w. 4. 18. Doe 
 the will of God, and continue doing ofit unto the end: for 
 what will it availe you to begin if you hold not out to the end 
 of the race ? Behold the conllancy of the Lords Worthies m 
 greateft calamities ,♦ Pfalme 44. Heare what fententi- 
 ous Tert ullian faith, None is truly a Chrtftian, but he who per,' 
 fever eth unto the end. And confider that the crowne of im- 
 mortall glory is promifed to thofe who continue, 2 Tim. 4. 7, 
 %.Rev.q. 10. Be we therefore perfwaded to do Gods will 
 according to his will. 
 
 Willpleafure prevailemth us ? To do Gods will is very dc- 
 lightfome, Pfal. 119. 97. 1 loh. 5. 3. Will profit? We en- 
 deavouring to do Gods will, labour for our owne glory, 
 1 Pet. 2. if* San&ification, \74oef 4. 3. And falvation. 
 Will examples^ BehokLone which is unparalled, Chrift lefus 
 eiteern d it his meate and drinke to do bis Fathers will, John 
 6. 3?. Would theCenturions fervant go, and come, anddo 
 at his bidding ? Would "Balaams afle at Gods conamande- 
 ment open his mouth, and reprove the madneffe of his ma- 
 iler. Rauens kedEliah at Gods appointment. Frogs and 
 execute judgements npon Pharaoh at Gods bid- 
 
 nee 
 
 ding? Did the earth open? rocks rend? fian fight? feasre- 
 cule backward? wilderneffes tremble ?&c. Do things by 
 nature light afcend; heavy defcend, yea and often croffe the 
 
 courfe 
 
of the Saints. 
 
 courfe and current of nature, and (hall not we, 00; fenfeleffe 
 creatures, not bruit beafts,»<tf Gentiles, but Chriftians who 
 ftile our felves the Tonnes of God, not do the will of our Fa- 
 ther ? God forbid. As weexcellthcfe in dignity,let us excell 
 them in duty, and do the will of our Father. Which that we 
 may do ; 
 
 I* Pray earneftly, Our Father — thy will be done .In which 
 place we do not pray that God would do what he will, but 
 that we might do according unto his wilU 
 
 2. Take heed of felfe- will, our will is commonly contrary 
 to Gods will, lob. 1.1 3. Panl vyould not be buffeted, and the 
 Difciples would have fire in revenge from heaven. Submit 
 we therefore our wills which are fo corrupt to that moft holy 
 will ofGod. 
 
 3. Shunne ignorance of Gods will: for how can he doc 
 the willofGodwhoknowesitnot, Lukeiz. 48? L<*fomc 
 in the Church of Rome teach that ignorance is the mother of 
 devotion. Let the fimple foulcpromife t© it felfe an excufe 
 by ics ignorance, and perfwade it felfe that good meaning 
 fliall fave. Let the enemies of all goodnefle raile againft know- 
 ledge, laying it puffeth up and is fruitleffe. Yet O thou Chri- 
 ftian foule which defireftto approve thy wayes to God thy 
 Father : 1. Believe not thofe Popifh inftru&ours, for they 
 are deceivers. Can that be the mother of devotion of which 
 Sathan is the Father, 2 Cor. 4. 4? Is » errour : is b fuperftiti- 
 on: is 'idolatry: it d contempt of God good devotion ? j 
 Thefe,thefc I fay are the daughters, brats, fpawnes, andof- 
 fpring of this mother 2. Follow not that blind mans guiding 
 who cannot perceive heavenly things. For as a penny in the 
 water feemes bigger then a Starre in the Firmament: fo hea- 
 venly graces (although they infinitely furpafTe thefe dunghill 
 vanities, are not at all or fo little knowne to him that they are 
 little or no whit regarded by him. trill that excafe which oc- 
 cafionethali kind of iniquitie, Epb. 4.18, 19,20. win that 
 fave which makes men accurfed, Iohn'y.^g? Is vengeance 
 inflicted in flaming fire, fafety, iTheff. 1.8? That reverend 
 TlifiopDhVJbcr faith, fowc invincible ignorance u damnable. 
 
 ___ o -if 
 
 97 
 
 Dom. 
 
 b AQs 17. 
 c lfa.44.1p, 
 d Exod.;,i t 
 
 P*g.jr; 
 
5>8 
 
 The SociETiE 
 
 Duty 6* 
 
 Biflwp Babin&on 
 Gcai.Vcr.^.p.5- 
 
 — If a patient and Phyfitian were both ignorant of an onely re- 
 medic t o recover a ficke man from hisdifeafe, the ficl^e muff pe ■- 
 rifkafwell not knowing, as if knowinghe refufedit. 3. Regard 
 not thofe wirlefle and wortbleffc arguments, w hut though 
 braine-knowledge puffeth up, faving knowledge humbleth. 
 what though knowledge is fruitlefle in many, ignorance muft 
 needs be fruitlefle in all. How can man do that he knoweth 
 not ? How can man do Gods will being ignorant thereof? 
 Be wife therefore and underftand the will oi'God^EpL 5. 1 7. 
 That ye may do the fame. 
 
 Chap. VII. 
 
 *Dvty 6. Saints mufi be content with Cjods allowance. 
 
 LAftly, if God be our Father, learne we to put in practice 
 S*. Pauls Leffon, one of our fellow-brethren, Phil. 4. 1 1 . 
 To be content with our Heavenly Fathers allowance. The 
 want of which Chriftian vertue is thecaufe of many raon- 
 ftrous evils, and domineering tranfgre/Tions. Whatmooveth 
 the infatiable inhumane depopulatours lefle mercifull then the 
 raging Ocean (as a reverend Bifiop faith in theft words. Re- 
 member wit hy our fe Ives the rich cormorants of this world, who 
 like fiends and fir earns offirength too much overflow anddrowne 
 their brethren^ their poore and weake brethren in thii world, 
 not leaving any place for them to dwell in > or to inhabit neare 
 them,8cc) Like the hideous Gorgon, fuffering none or very 
 few to live inter fight. To dafh themfelves againft theft 
 keeneand fearefull judgements of God, Ifa. 5.8. Woe be to 
 him y &c. For Co faith my forenamed learned Author,, of whom 
 faith he \ is that woe denounced, Ifa. 5. 8,9. tsf fear efull thing 
 ' that men for denying ethers place bj them Jhaillofe their own?. 
 To plunge themftlvesfo decpeinto Gods difpleafure, that 
 Gods judgements purfue them fo faft. That if a man make 
 diligent enquiry and fearch m a little after fucceeding ages 
 (oftentimes in their owne) for theft monfters of men : dif^ 
 peoplers oftownes: ruiners of common- wealths Co farreas 
 
 in 
 
oftkeSAinrs, 
 
 99 
 
 in them lyeth : cccafioners of beggars, and beggcry : and 
 prey of ufurers. Inslead of fpacious and fplendent houfes, be 
 £hali finde ruinous beapes: inftead of good houfe-keepers, 
 poorefhepheards: #»i?^ofChriftianmen,fillybeafts : in- 
 Tfot^ofpredecefiburs never dying fame their remembrance 
 (linking : inftead of Lords and owners of townes, lands,and 
 great poflenlons, open either languifliing with need and pe- 
 nury ; or fuccoured by friends bountiful! bands : or relieved 
 m fome charitable hofpitall (I could wifti that every open 
 hearted lob, and bountifull Cornelius would for ever exclude 
 out of their forefaid hofpitals fas unworthy the leaftreliefe) 
 fuchcruell inclofers, their Adamantine hearts no whit regar- 
 ding the cries offo many diftrdfed ones)? Only wane of con- 
 tentment* If I have any of theie here tolearne thern to be 
 content, I advife them to liften to that forenamed famous 
 Divine in the forenamed place. How much Better were it (faith 
 ht)rven ofthefe waters to learn to containe ourfelves in one place 
 *f pointed, and to leave roomefor others without drowning and 
 overflowing them with our greedy minds, till the wrath of God 
 overflow m alfo, and give unto others all our gatherings* And to 
 hearken to S. Ambrofe ,\ong fince fpeaking thus to their cruell 
 fore-fathers. Therefore one Ahab is not borne, but which is 
 worfe, Ahab is daily borne, and never dieth hence — Howfarre 
 O you rich mtn do you inlargeyour raging depres ? whether wiS 
 jou dwell onely upon the earth > wherefore do you thrusl out a 
 partaker of nature, and maintaine the poffejjlon of nature ? The 
 earth was efiablijhedin common to aU, pooreandrich, why there- 
 fore do you rich men onely claime the proper right toy ourfelves} 
 This field which thoudosl inclofe in large poffejjions, how much 
 people can it maintaine ? T hey refufe To dwell with men, and 
 therefore they Jbut out neighbours- — *A bird joy nes it ft If c to 
 birds, a be aft U affociated in friend/hip to beafts, afijh tofifcs : 
 Neither do they bring lofe, but they receive for the moft part 
 communication of living by fellow/hip \ and they covet earneflly 
 fortification by the confent of a more frequent foci ety. Onely thou 
 man doft Jbut out thy companion, and do ft include beafts, thou 
 buildeft dwellings of beafts, deftroyeft the dwellings of men, 
 
 O 2 thou 
 
 Utnigiiitrwtia 
 +Abab nztut eji^fei 
 quodptjia eftquoti- 
 dii ^Abab nafcttur 
 & nurtfuam hm 
 feculo moritur, 
 — Slvoufa cam 
 ditudivites infa- 
 nt* cupidttatei ? 
 NunqmdfoItbaU- 
 tabilttfupsrtcrrarrA 
 Cur e\icitu cm for- 
 um nature, & 
 widicttufaffejjit 
 nem ncturttln 
 commune crmribiu 
 divtubuial^pau 
 peribus terra, fun- 
 data eflycur vebu 
 \ui frtprtu foa dt 
 wtn arroynuthm. 
 1.4.!b de Nebiu 
 cap.t.pa; 
 Hie ager quern tut 
 diffufo incluiu 
 
100 
 
 The Societie 
 
 thou induce^ the feA within thyfoffefftons, that beafls may not be 
 wanting. Thou firetchefi gut the ends of the earth that thou 
 maijr not have a borderer* 
 
 ccrd.cap.}7.p.78i. 
 
 i Thef.7.*. 
 
 pojfejfiinibus 
 qua.nl 01 populot * 
 lerepoteplbid. 
 cap. 3. 
 
 Tugiunt cob a bt tare 
 
 homtnibw* &idcb exctudmt vicinas— ^4-vit aviitu fe affbeial—Vectu pccori ad]ungitur> pifcu pifcihtu: nee 
 damnum ducuntfed commercium vruendif.um plurimum comitalu capejfunt, & qusddam munimcnium folauo 
 frequentioru facietatu afftcunt. Solus tu homo confortem excludts, tncluduferas,Jiruu bibttacuU befliarum, de- 
 firws bommum. Inducts tn are intra pr&dia tua t ne defintbeiIu£iproducufinei tcrrte t »epoJfis habere finitunttm.hm\>,l. 
 4.1ib. tie Hab. cap 3 273;. 
 
 m! r na'tur e*Tokr 2t ^ ^ere ls lt c ^ at ^ r ^cnous extorting ufnrer(\ike the 
 lib./inftit* sa devouring Bubus, who with golden outfides beguilcth and 
 deftroyeth the fimple fishes flocking about him with admira • 
 tion)doth pleafe himfelfe with fuch akindandcourfeoflife 
 which is againft nature, equity, good manners,and the utility 
 of common- wealths : Doth live in no calling (for if it be a 
 calling which is lawfuil why do all /awes for bid it? As learned 
 Tttfiop Iewell faith, why doe good men abhorre.it ? Why are they 
 afhamed to be called ufurers ? why doth God prohibite it f 
 What ground hath it in Scripture} What benefit is it to man- 
 kind}) Doth hazard the mine ofhisfoule, and the lofTeof 
 heaven, fave onely becaufc he is not content ? I will leave 
 thefe griping ufurers to be dealt withal by fome reverend and 
 grave Fathers. For although light may fhine froma wood- 
 den candlefticke, and meate may nourifh out of an earthen 
 diftiafwellasoutofgold: yet your expcrience,gravity, and 
 profound learning will procure greater refpeel: to the truth. 
 'Beintreated therefore to un-maske thefe monfters,and drive 
 them from their fhifting holes. It Is time to deale roundly 
 with them : It not being now as in the time of *AgU when all 
 ufurers bonds were burnt, which made the cleared: fire that 
 ever Agtflaus {avj'iw Athens. It not being now as when the 
 Heathen pnnifhed ufurers as much more as theeves. It ceafing 
 new to be as when they were denyed Chriftian bur jail,and the 
 facred Communion, h ceafing to be now as Jit was T2co. 
 ycares after our Saviour, when ufury was fo detefted, that an 
 ufurers houfe wo* called the 'Dvvels houfe> his fub Ranee the Di~ 
 V els fub fiance , none would fetch fire at his hottfe y or have any com- 
 merce with him. (Yet the Doclrine of the Church of Eng- 
 land faith, a goods gotten by ufury are unjuftly gotten, and 
 
 fo 
 
 Cent4.ttb.11.cap, 
 
 7. ex Pet,Canr. 
 
 Third part of 
 H'm. againft pe 
 lillofidolpag.77. 
 
of the Saints, 
 
 ioi 
 
 b So many as increafe themfelves by vfury,&c. they have 
 their goods of the divelsguift — they kneele downe tothe 
 di veil at his bidding, and worfhip him.) For now they mul- 
 tiply, they are deemed byfome, the Saints of our time; yea 
 this finne c creepes I feare into our CIergy,and many forwsrd 
 Profeffors. But woe to fuch profeflbrs, who make Religion 
 to cloake their impiety, whofe profeflion and praclifeare fo 
 contrary. If any vfurcrs are now my hearers, I would not 
 have them thinke that I wifh them any hurt.Oh no ; Irvijhto 
 them as to mine owne foule,even falvation. 1 wifiihzt with 
 Zachcus they would make reftitution of their evill gotten 
 goods, and norkeepein ftorethe matter of their finne to wit- 
 nefle againft them, referving the treafures of wickednefle fiill 
 in rheir houfes, Micah 6. i o. it being better for them with 
 YA*. Bradford, to forgoe all their patrimony en earth for re- 
 ftitution, then to rcferve it fcr their private enrichment 
 here, and eternall beggery and endleflfc mifery hereafter ; that 
 they would forfake that curfed kind of Iife v tmbrace fome ho- 
 neftcallingjandfocomein the end vnto falvation. 
 
 3- From what roote growes that fordid finne cf Cove~ 
 toxfnejfe: loathfome to Heathen men 5 as appcarcs by fuch like 
 fayings of theirs. who u rich I He that CQvets nothing. Who 
 is poore , the covetous man. The covetous man himfelfe is 
 eaufe of his owne miferie : [mall things are reaming to poverty , 
 all things to covetoufneffe • accufing God of injuftice, and 
 want of providence: which is againit nature,chrifiianity,and 
 falvation; making man injurious to God, his neighbour ,hioi- 
 felfc, and fubftance, but onely from his unfatiable defire, 
 which like the leane kine ever hungred ; like the vail ocean 
 receiving all waters, yet never full ; like the earth the horfe- 
 leach, barren wombe, and hell never fatisfied'; furely from 
 want of contentment. 
 
 4. In a word, is not want ofcontcntation it which occa • 
 fioneth our apifafantafticjuefafrien followers > fo often to me- 
 tamorphife themfelves, (ometimes being men, fornetimes 
 ondy like men? It isthereforefeafonablcat all times, befit- 
 ting all eftates, and profitable for all perfons, to learne in all 
 
 O ? eftates 
 
 b Part.ofHom.for 
 rog.wecke. pag. 
 2 4 a. 
 
 c Vfur*. <•_/? peeea- 
 turn mortate & 
 oppofnum afjerere, 
 e<i hxretuunt. 
 ToIetlib.5.c.z8. 
 
 Tarn j.*. 
 M. Samfon pre- 
 face to Hr&dfSQi 
 ofKcp. 
 
 Qttis diva? qui 
 ml capiat. Quu 
 pauper Avaruu 
 Bias $b. 
 
 *dvaro quid mali 
 oftti mhuidiH 
 vivatpub.54. 
 iKopitparvade- 
 funi&varuix om- 
 nia. Idem 70. 
 ^•varia ipfe mift- 
 rijtccuj* e{tfu*. 
 5?. 
 
101 
 
 The Societib 
 
 fr'ulctpiLUX, 
 
 Reafin I. 
 
 :i T v\1 
 
 eftates therewith to be content. Saint Paul had well learned 
 thisleffon, Jtlsio.t^ Pbil.^.w. and perfwadeth all Gods 
 people tolearneche fame, H^.ij.j. \.Tim.6.6&» And if 
 we well confider, we (hall finde convenient, and fitting for us 
 to be content with our fathers allowance. ( Contestation is 
 when the mind of man ispleafed with fitch things at God hath 
 thought fit y and meetefor a man, fo that he is ready to under goe 
 a more hard, andmeane eft ate if God will s ever judging his pre" 
 fent condition If eft for him*) 
 
 For without contentation ofmind, ifa man hath never fo 
 much he hath gained nothing : A man can find no gaine, no 
 notingodIinefle(ifitwercpoIfibleto have godlineffe with* 
 out contentment) without contentment, i.Tim.6.6+ 
 
 The Saints,thofe holy ones of God which are to us as glo- 
 rious lights to conduft us in the holy way, whom we ought 
 to follow as they followed Chriit, were content with, and 
 thankfull for food, and rayment. Ohappieones, who prefer- 
 red your foules before your bodies, heavenbefore earth, and 
 were fo content with necefTaries; yea ofttimes to wander, in 
 fheepskins, and goatcskins being deftitute, and afflicted. 
 We commend, and admire Abraham leaving his country : Mo- 
 fes forfaking an earthly paradife,/*£,P*#/, and fuch 5 and fhall 
 wee not imitate them , as in other graces fo in this? 
 
 It is meete for us to be content with any eftate : Beeaufe 
 whatfoever our eftate is, it is better then we deferve. Have 
 we food and rayment, we deferve not fo much 2 Have wee 
 not food to eat,and cloathes to put on, we deferve more woe, 
 mikvy, and calamity. 2. Be our eftate what it will, it is 
 as good as we brought into this world: for how came we 
 hither ? Naked, weeping, poore, and fhiftleffe. Why 6id 
 God make man the principall creature of the world to be fo 
 borne,whereas other creatures can make fomefliift for them* 
 felves, but onely to teach us contentednefTe ? All wehave,we 
 found in the world, Have we food ? wee brought none. 
 Have we cloathing ? we came naked. Have we any cc m fort? 
 We came weeping. Have we any waiesto helpe our fdves ? 
 we camefliiftlcfTe: be we therefore content. 3. And wee 
 
 have 
 
of the Saints, 
 
 have more then we can carry away, lobi.it. naked dial 1 1 re- 
 turne, i.Tim.6.j. wc (hall carry nothing away. Satadine 
 Conquer our of the Eafi ofallthegreatneffe Mid riches he had in 
 his /if e, carried not with him after his death, any thing mo? e 
 then hisfbirt, faid aPneftat his appointment, it be ingall the 
 funeraii pompe he would have being dead. 
 
 i. This contentation doth no whit impeach honeft labour, 
 and induftry in a fan&i rled calling. The fame God who com- 
 mands contentmet enjoyning us to labour infome4awfulI cal- 
 ling, fi. (uch as is founded upon Gods Word ? profitable to 
 mankind for foule or body, this life or that to com?,i.Thef. 
 3.10. Adam muftget his bread, &c. Gen,^. 19. 
 
 2. This doth not forbid us to pray unto God for tempo- 
 rail things, for although we muft be content if we have not 
 6read, yet may wc lawfully pray for terrcftriali fupplements; 
 1 . We being commanded to pray for daily bread. 2. We ha- 
 ving a gracious promife to incouragc us, (Jlfat.j* 11- 5. And 
 Saints examples warranting us, Gen. 2 8. .10. Prov. go. 7. 
 4. God being hereby glorified, we acknowledging the re- 
 ceipt of temporal! things, yea every pittance and morfeliof 
 bread to come from him. 5. And thefe being fo neceflarie, 
 that without them we cannot live, fc 1. This prayer being 
 **/**/ 6, alluring us we are Gods children, and that we have 
 right to them in C hrift. a Not with an immoderate care, but 
 to fuftaine prefent necefTities. 3. Not/imp/jjjut conditionally 
 praying for them fofarre forth as they tend to Gods glory, 
 the good of his Church, and our owne falvation. 4. Not to 
 that end we might be rich, but to enjoy neceffaries ; not that 
 which corrupted nature thinkes neceffarie , for had it 
 millions of gold it would thinke moreneceflarie, but ne- 
 ceffaries trueiy in regard of nature, and a mans particular 
 calling. 
 
 3. This condemneth not gorily providence for time to 
 come. A wife, provident, forefceing confideration, being 
 allowed by the pra&ife of /*/£/>&, 9**. 4 1.48 and the <syfpoflles 9 
 A8s 1 j. 19. Zr> Cjodi precept % Prov.6.6. *sfnd hj the end of 
 C/ods g\iifts,Deut.2.i$. God gives providence forks pro- 
 per 
 
 lOJ 
 
 M Knok 
 Hift, 
 
 Turi. 
 
 W 
 
 ><4i 
 
io4 
 
 The Soci etib 
 
 Mot. i. 
 
 FateicMmpo. 
 
 per and peculiar end. We are forbidden to care for to morrow* 
 fc. with carking care diftrufting Gods providence. A nd tree 
 are allowed to lay up y fc. if without covetoufneffej madeonely 
 in reverence to Gods gifts, to lawfullends, not milling in 
 any ftore, not robbing our felves or others. 
 
 4. This doth nothing priviledge our idle wandering beg- 
 gars, although they fay they are content, and that they fleepe 
 ascontentedlyasvveinourbeds. This kind of living 1. Be- 
 ing a difirder in a common-wealth,that being hereby robbed 
 of the labours of many able bodies. 2. *,4 frame to Magiitra- 
 cy not redrefling it. 3. A difgrace to rich men,proclaiming 
 them irreligious and unmercifull, S c . lames telling us, that 
 pure Religions to vifit, &c. Not to bevifited, &c. lames r. 
 2$. 4. And forbidden by God. But this condemneth fuch 
 who are difcontent with Gods allowance, and commands us 
 all, walking honeftly in our lawfull callings, to be content 
 with whatloever God in his wifdorne fliall give unto us. 
 Which that we maybe, let us confider : 
 
 That all we have, comes from God, lob 1. 2 1 . He gives y he 
 takes. What we have are meere gratuities, onelyatthewill 
 j of our Father. He gives food to all fiefi,Vfa\. 136.2?. He 
 I gives meate in due feafo»,V&\. 145. 1 6. Have we much ? It is 
 Gods gift. Little or nothing f It is his doing, and (hall we be 
 difcontent with God ? Shall our children be content with 
 what we give them, and not we with what our Father allot- 
 teth us? Shall God undertake to provide for us, and we 
 diftruft? 
 
 God gives us whatfoever is beft for us. Thofe who f ear c 
 the Lord frail want nothing, Pfal. 34. 9. fc. which is good for j 
 them, Verfe 1 o. We thinkc we fhould be bountifull had we 
 riches as many men have ; We would do juftice were we in 
 authority ,&c Alas poore difcontentedman-thouholdftthy 
 garments faft inboyfterous, winds, which thou throw'ft off 
 in a funny day. Thou wouldsl be better. How know' ft thou 
 that? *s£neas Silvius contradicted that truth being "Pope, 
 which before he defended. It is recorded that a certaine lear- 
 ned man preaching vehemently againft non-refidency,had his 
 
 mind 
 
of the Saints. 
 
 | «oj 
 
 tnind prefently altered by preferments from the Pope. A 
 learned Father writes thus to one, Te the zealous Monke, 
 Lukewarme Abbot 3 coWBijhop y and di (folate Arcbbifhop. God 
 may in love keepe from thee that,thou fo earneftly thirfts af- 
 ter,leaft it hurt thee. Thy corruptions may like fna&es in 
 cold adverfity be ftupifyed and benurn'd, which by warmth of 
 abundance may become vigorous and full of ftrength, to o- 
 vermatch thee. Pious and learned Salvian faith, * Arregancie 
 for the mofi part is the waiting maid of new promotion. Elfe- 
 where he faith, For Imv many wife men are thercwhom prof- 
 '■■ peritie cannot change to whom corruption doth not increafe with 
 I profterttie. Deemc therefore thy prefent eftate thebeft, and 
 be content. 
 
 Reflect thine eye from beholding what is wanting, to fee 
 what favours thou doft enjoy. Thou canft not but behold fuf* 
 ficient caufe to give thee contentment when thou ferfouily j 
 confidercft what thou haft. Thou art a man : God might [ 
 have made thee a bead. Thou art a Christian: thoumight'ftj 
 have beene a Pagan. Thou art a fanftified Saint i thou migh- 
 teft have (till beene dead in trefpafTesand finnes. Grudge not 
 therefore for what is wanting, but give thanks for what thou 
 haft,and be content. 
 
 Looke do wneward where thou (halt fee many come fliort 
 of thee, yea perhaps fuchwho in Gods eftecme are thy bet- 
 ters. Stay firs faid the wife Hare in the Fable, Let our eftate 
 content *u 9 for as we run from fime % fo jou fee ethers fife from 
 our prefence. When thou (halt behold how many go before 
 thee, thinkealfo how many come after thee, and this will 
 make thee thankfull and content. 
 
 Ponder in thy mind the brevity and/hortneUeofthylife. 
 It's but of a dayes continuance,like Ariftotles Ephemera, haft 
 thou enough for to day r* Be content ; perhaps thou (halt 
 need nothing to morrow. 
 
 Let the uncertainty of all worldly pel fe teach us Content- 
 ment. Th°yta\e them wings and they are gone , Prov, 23. 5. 
 And they have the name of uncertainc riches y iTim.6. 17. 
 Riches certainty is meere uncertainty. All earthly things are 
 
 P ' fickle 
 
 Monacbo fervidct 
 ~4Lbati xtptde % E- 
 ptfcop 9 friiidc t 
 ^rchiepifcopo dt/Zl 
 
 foltite. j 
 
 j * TediJftquaetiatH 
 I p'trisfr novi bono-' 
 
 riiiii arregamia,} 
 
 SalEpiC Euchcno! 
 
 ras.i7&. J 
 
 Japietstiutn e(t 
 qaem fecund* nan 
 mutent* cuinon 
 ere feat cum frofpe- 
 rtunevitiojtas.m. 
 lib-7.de Gub.Dci, 
 
 6. 
 
io6 
 
 8. 
 
 The SocIetie 
 
 fickle and fugitive, meere fhadowes and vanishing fliewes, 
 reeling and tottering without foundation/orfaking us living, 
 or we them dying. lob tarried, his riches left him. Dives 
 went, his riches Maid behind him. And then doth no man 
 know to whom he (hall leave them. See thebrittie conditi- 
 on and tottering (lay in worldy things by Adonibezeck^j lud. 
 i . 6,8. Who having caufed feventy Kings as dogges to ga- 
 ther meate under his table, himfelfe is afterwards ioabafed. 
 And byHaja^et the firfi:, tLe fourth of the Ottoman rac^the 
 flrft brother-killer, who being taken by Ta/ner lane, was put 
 into an iron cage Medina chaine y made Tamer lanes foot ftoole, 
 and as a dagge to gather meate under Tamerlanes table. 
 Where the Uiftorian notetl^thatay^^/^W^^w^r^/^p/^ 
 the* Bajasjet, and that worldly bliffe conjtsleth notfo much in 
 pojj effing of much^ub'ytl unto danger , as in enjoying a little 
 with contentment devoid of feare. Neither are theyonelyun- 
 certainc, but alfo vanity and vexation of fpirit, never fatia- 
 ting the foule of man- no more then piling on wood nor po w- 
 ring on oyle upon a raging flame can coole, or quench its vio- 
 lent and ardent heate, Eecl. 5. 10. He Jhall never be fat lifted 
 with fiver \ Let Alexander conquer a world, yet he thirds af- 
 ter another. Let Ahab have a kingdome, yet he wants Na- 
 boths vineyard, 1 Kings tin $. Let the rich man have fuper- 
 abundant increafe, yet fomething is wanting, which makes 
 him not know what to do, Luke J 2. 17. And their largeft 
 terme h life, then like the fpiders web they are all fwept 
 downe , whether riches of iniquity , or Gods good blef- 
 fings. 
 
 Difcontent cannot adde what is wanting, a found of 'care 
 will not pay apennie- worth of debt. CMan difjuteteth himfelfe 
 in vainephl. ^9.6. Labour in vaine, Pfal. 127. t . All a mans 
 difcontent cannot adde a mite to his fubftance, moment to 
 his life,or haire breadth unto his ftature. 
 
 Godlineffe requires a conrented mind to grow in, 1 Tim.6. 
 6, Thornes choake good feed. CMath. 11.7. Difcontent is a 
 thorne, carking cares arc thornes, weed them out therefore, 
 and be content ; Let therefore ambitious Haman gall and fret 
 
 himfelfe 
 
of the Saints. 
 
 107 
 
 himfelfe with torturing difcontent, becaufe every knee doth 
 not bend tohim,i:/?.3.{,<5. Let fiuch mho have made gold 
 their hope, lob 3 i . 24. Yea, let all worldly minded men tire 
 out themfelvesin labouring to get, excruciate themfelyes in 
 carkingtokeepe, and languifh through feare of loflng thefc 
 dung-hill commodities : and Co never find any folace or con- 
 tentment in them, they being the fame men in plenty as in 
 penury, being in both tormented with the racke of difcon- 
 tent. Yet let us who have given our names to Chriftlefus, 
 feeing God by his fpeciall providence allotteth to every child 
 his proper portion ; feeing hegivetfs what is beftfor us : *nd 
 what he with-holds it is in love. Let not our eye be eviil, be- 
 caufe God is good. Let us not repine at other mens large por- 
 tion, nor grudge becaufe we have no more, but be con- 
 tent. 
 
 1. Haft thou food convenient? Be with it content, what 
 rfw^ythoucanftnot'heape difh upondifh, and courfe upon 
 courfe? what though thou wanted dainties to provoke luft 
 and wantonneffe ? Yet be content with thy, ftiare and proper 
 allowance. If it be b at food convenient ,Prov. 50.8. If it be 
 but food toeate, Gen. 28. 20. J fit be but a dinner of her bes, 
 Prov.15. 17. It is not exceffivc dainties/but Gods ble/Ting 
 that nourifheth a mans body, witneffe the little meals and 
 oyle y 1 King. 17. 14. Witneffe Daniels fulfe 3 Dan I. I j. 
 Chrifls five barley loaves feeding five thoufand^ John 6\ p. 
 Witneffe the Ifraelites Quailes which choaked, and their 
 loathed Manna which ftrtngthened them. Haft thou there- 
 fore but parched peafe with Bwz, and Ruth ; pulfe with Da 
 niel ; or barley loaves with our Saviour Chrift, be therewith 
 content. Milke and fruit were thebanquetingdifhesofour 
 fore-fathers. 
 
 2. Haft thou deaths to put on with /aeob,Gen.i2. A houfe 
 to lie in, and cloathes to keepe thee warme,bc therewith con- 
 tent. Thou haft' cloathing. what though it U of si^innes} A- 
 dam the fole Monarch of the world had no better, Gen. ; . 21. 
 what though it U of haired John Baptifl that Seraphicall An- 
 gelicall Teacher had no better, CMath. 3 . 4. But thou wouldfl 
 
 ' P 2 be 
 
 JO& butior est 
 qui mignu ofibiu 
 pr/cditUi e •!, to qui 
 diurnum buhet vie- 
 raw.SoIon.rierod. 
 Ciiopag.j8. 
 
 S.W.R lib.i.eap.8 
 Turks care net 
 Sf#-3.pag.i$4. 
 how liulc rhcy be 
 (low in Private 
 buildings, faying, 
 their men ne cot- 
 tage* are good c- 
 nough for their 
 fiiort pilgrimage: 
 though fumptu- 
 ou tin their 
 Churchcs.M.J[>»«- 
 
lob' 
 
 xoe DOCI^TIE 
 
 be a little gayijh and trimme : yet take heed of excefie, fecke 
 not gorgeous apparel), feeke not new-fangled fafliions,carry 
 not all thine ability upon thy backe, feeke not to have afrnuch 
 in a ruffe as would wholly cloath thee : but having conveni- 
 ent covering fitting thy calling, be content. Say notthygor- 
 geom attire is thine owne : fo are thine eares and eyes, yet 
 neither to be abuied. Content thy felfe to we2re what is fit- 
 ting. It is not fit for Chriftians to fafhionthemfelvesunto 
 this world, Horn. 12. 2. It u not fit for fub;ecTstowearea 
 crowne, nor fervants to be as their Matters. "But 1 weave 
 mine onxe. And may not a man offend with his owne apparell? 
 doubtlefle yes. ft* In regard of 'the occafion, if thou weareft it 
 not for neceffity or decency, but becaufe it is the fafhion, 
 Rom. n. 1. In regard of its maintenance,/^, when to rrain- 
 taine thy jollity thou robbed either Magiftrate, Minifter, 
 Hireling or other. In regard of the eff efts, when thine appa- 
 rell doth juftly grieve the good, give oecafion offcandall to 
 the bad, or hinder good exercifes. And when thine apparell 
 is I. Jm/nodefi 9 1 Tim. 2.9. 2{jt agreeable to thy calling^ 
 hats are for heads, not for hands, gloves for the hands,nct for 
 the feet. 3. Not agreeable to thy condition , and meanes of 
 maintenance, gold upon a hatband or flioe- firings, none or 
 little in thepurfe is very ridiculous. 4. Net rejpe Eling the 
 cry of the needy : it is not fit to garnifb one part ofthe body 
 I with gems, billiments and brooches, and the reft go naked 
 and bare. Be content therefore with fitting attyre. It is bet- 
 ter to have a gracious mind in a leather doublet, then a bafe 
 fantafticall mind in golden apparell. In labouring to be like a 
 gentleman in apparell, yet none.in truth, thou proveit thy 
 felfe a brainelefle man. Seeke for enough, carke for no more: 
 fuperfluity makes a man neither warmer nor. honefter. But 
 it Uftme credit to be gay and fine. But with whom? With wife 
 men ? No money in homely garments can take up more on 
 [ truft, then diverie others who are fo greatly finifh. with God? 
 j No, he more efteemes of a leathern e, yea a naked, yea a La* 
 I zar Saint, then of a velvet Devjll,£*4* 1 6. 
 
 3.Haft thQu an honeft calling or trade of life? Be therwitfe 
 
 con- 
 
of the Saints. 
 
 ir 9 
 
 conrent.Be not like the discontented owles of our times,whc> 
 looking with malitious eics upon i hat others have ? grieving a c 
 their owne, luppoflng their callings too too bafe for their he- 
 roica/I & magnificent fpirits,in difcontenr thinking to amend 
 them by exchanging, overturne all, forfaking that kinipf life 
 vvherto they were apted and made fit by parents choice, their 
 owne experience, and mailers inflruclion: they puzzle and 
 weary themfelves in their new-found vocations until! they 
 can live in neither. Is thy kind of life unlawful!? Art thou an 
 ufurer,&c? Then leave iu Is it an honcft calling? Walkc 
 in it with contentment* 
 
 4 Arttbouapooreman, yet be concent with thine eftate, 
 for confider : If thou bad' ft riches fo much dtfired, God can 
 make them barren like Hannah fo much beloved, i.Sam.\.$* 
 and thy pooreeftate fruitful! like hated Peniwiah. 7. They 
 are like puddles fayling mod in time of greateft need. 3 . They 
 make a man no better in Gods fight. The Lord may give them 
 as last gwe dxinkc to Sifer a, hidg.^ »i. or£.Wgave SgUn 
 " a prefent, ludg.^i i« as Hesler gave Human a banquet, Esler 
 7« or as the butcher gives the (laughter catteii a good pafture. 
 The mountaines which are full of golden mines are not ufutlly 
 cloathed with corne, nor loaden with graffe. 4. They are not 
 as theyfeeme to be, and are efleemed. Theyfeeme treafure, as 
 if they were for ever. They are deemed fu.bllance,as if with- 
 out them men were but fhadowes. They are called goods, as 
 if they made men good* fo much worth, of fuch ability ac- 
 count, and reckoning. But alas thefeare ftolne names/or they 
 are themes , Mat.x 3 .23. deceitfuft^LFSar.q. 1 9. and often gol- 
 den fetters. 5 . Thou has! but a very little. Be it fo, nature 
 is content with little, grace with kfle, it'sonely corruption 
 ofnaturc which is not content. One faith well, a very little \ 
 contenteth vert tie 9 nothing fatitfieth vice* 
 
 5. Art thou in captivity, famine, reproches, &c. yet here- 
 withailbethou^ontent. 
 
 I. Why O thou Son of God fhouldTt thou be difcontcnt: 
 
 with exile for thy fathers fake, face thou can ft not be cxiYd 
 
 out of thy fathers country, the earth being the Lords. Since 
 
 ' P I 
 
 Tufi&ym nudum 
 cum ie Hiiura. 
 t crea„tt, 
 
 tfhmtm 
 p*tt uterftm me. 
 memo. Cttotfk.l, 
 
 Virtuti modicum, 
 vhte nil feus. 
 \ Adrian cartl). t*7. 
 
 the 
 
no 
 
 Ezek. If, itf. 
 
 Miferum te iudico 
 quia, nanquam mi- 
 fer futfth tranfijii 
 Jlnt afafrptrie vi- 
 ta. tAvidtt eji pert- 
 ctili vinus:miiita- 
 resviri gloriavtur 
 vutneribus : 
 gubcrnatorem 
 in tempejiate, in 
 aciemilitemintcl- 
 lig*s,&c.Seneca 
 cap square benu 
 vim mala gccidat. 
 
 Horn, againftexc 
 it appcareth, pag. 
 114. 
 
 Jbe bOClETIE 
 
 r^pa(Tage Co heaven is open, and ealy from one country as 
 from another. The Lord being gracioufly prefent with his in 
 their captivities as with I of eph, Danielle. 
 
 2. What if God for ends beft knowne to himfelfe, layes 
 upon thee famine, nakednefle, and fach like calamities, be 
 therewith content, andfeeke not by wicked purloyring to 
 relieve thy neceffities : heare what a heathen man could fay, 
 I judge thee mifer able, hecaufethou waft never troubled, thou 
 haftpajfed over thy life without an adverfary. Vertue is greedy 
 of dang er, military men glory in their wounds ; thou maift know 
 agevernour in a tempefi, afouldier in battell, how can I know^ 
 how much courage thou hasl againfl poverty, iftbouflswefl with 
 wealth? Whence t}anl,&c. Moreover, confidet 1. That 
 ^^extremities can onely hurt the body,difcontent foule and* 
 body. 2. That God hath promifed fufficient, either there- 
 fore he will give cloathing to cover the body, or enable it 
 as well as the hands and face to need none; heare what 
 our Homilie faith : We are never contented^ a%d therefore we 
 pro/per not, he that rujfleth in his fables >in his fine furred gowne, 
 corke flippers ,trimne buskins, and war me mittens, is more ready 
 to chilfor cold, then the poor e labouring man, which can abide in 
 the field all the day long when the north windblowesjvith a few 
 yeggerly clouts about htm, 3. Els the Lord will fupply t hefe 
 defects with patience,and fpirituall endowments. 
 
 3. \Vhatifreproches,difgraces,and infamous indignities 
 comming from aviperine generation of virulent enemies of 
 Gods people, and from the ferpentine tongues of all dehoift 
 ftigmaticall fdlowcs purfue thee, yet be thou therewith con- 
 tent (ifthcubeanhoneftrieartedA^W/V/, and ztrueJfra- 
 elite, and haft allthofe rufticall taunts, fcurrilous girds, and 
 hellifh obtre&ations for pieties fake) considering 1. That it 
 hath beene, and will be the peculiar portion of Gods Saints 
 tobeftungbytheferpentsfeed. Thou art rna'de a byword : 
 fo watlob 30 9. the drunkards fong : fo wot TtavidyPfalX?. 
 it. anobje&ofmany forged calumniations, fo *>*s David, 
 our bleffed Saviour, &c< Doe they llile thee heretike ? fo did 
 they Saint Paul, jMfsiq. 5. 14. Bfaipbcmer? fo did they 
 
 Chrifi 
 
CJWC SAINT*. 
 
 Chrifk lefts t UWat o.?. glutton, and drunkard ?fo did they ,otir 
 Saviour, Matth. I 1. 10. Diveil ? fo did they, the Sonne of 
 god, Matth. 10. a deceiver of the people? fo did thej > the ; 
 worlds judge. Since therefore the rnoft generous and i 
 blefltd ones have drunke deeper in this cup of difgrace, and j 
 infamy for pieties fake, bee thou content to pl&Jge -them. J 
 i.That //^"carping w rangier s,geering I{hmaets,and tongue, 
 fmitersof godlinelie and goodmen, are but bruit beaits in 
 Gods eftimation, in their delights,praclifes, and end : Wee 
 can contentedly pafie by afnariing dogge barking at vs,and 
 why then (hould wee not bee content, although thefe dogs 
 %f hell grin, and gnafti their teeth againft us. 3. That 
 thefe /hall be fottndly fcourged for their bold attempts againft 
 /Gods Kings, and Priefts, the Lords jewels, and the apple of 
 his eye. WitneiTe fcofEng ljhmael, curfing Sbimei, r.iylwg 
 Rabjhakeh, and thofe mocking children which were rent by 
 beares (I doe difcard, and cafheere hence as none of thofc to 
 whom I fpeake in this patfage) fuch difguifed mifcreants, 
 whofeprofelTionand pra&ife agree like hj*rpc,and harrow; 
 fudajfes, amongft Apoftles ; T)c majfes among Chriftians ;of 
 men the vileft ; from heaven the fartheft. 
 
 Ought we to bee content having nothing' with poverty, 
 captivity >& c. what caufe ofcontentation, therefore have we 
 all. 'Bleffedfie God the father of mercies. We fit quietly un- 
 der our ownc vines ; We have food convenient, a fruitful! 
 fend, the glorious Gofpel! of Chrift alight to our fecte, and 
 a Iartthorne to our paths 2 We have no leading into captivity: 
 w e fee no Saint murtherers, haling and dragging our fincere 
 Nathaniels to fire, and faggot : w by fhould we not therefore 
 be thankfull, and content, Have we not overplus? yet if wee 
 follow nature or grace as our guide, we have that inough 
 which may give us content: you therefore whofe onerous 
 penury feemes to overcharge you, bee you content with 
 your fathers allowance. And you great, andmightv ones 
 of the earth, you came naked as well as others, you fhall goe 
 empty as weliasthey; you have large endowmcnts,the Lord 
 hath allowed you ncccflarics,and delicacies 1 be you therefore 
 
 thankful! 
 
 Ill 
 
 Thegreateflop- 
 pie.ourj and 
 mod undcrtroJen 
 mctches, arc all 
 tub cfttoonc 
 high power, go- 
 verning all alike 
 with abolute 
 CimmanAS.W.R; 
 
I IL JL^ ^ W <- I fc. 1 IB 
 
 thankful! to this boimti foil benefactour, be you content with 
 your To large allowance, and doe nor grinde the faces of the 
 poore, nor chop them in peeces as for the pot, by excelTive 
 rents, and exactions, be youpleafed to let men gather 
 up your fragments, and with the fweat of their 
 ' brovves to gleatie a living out of the earth: 
 In a word, let us all whofe father is 
 the Lord, be content with 
 Jiis allowance* 
 
 OF 
 
OF T HE SOCIETIE 
 
 OF THE SA INTS, 
 
 the third Booke. 
 
 Ckap, I. 
 Anfppcring objections againft this communion* 
 
 j Vr Apoftic having perfwaded to fellowship 
 of the Saints; be now prevents thofefecrec 
 Objections which might bee framed after 
 this, or the like manner. What caufe is 
 therc,why we or any (hould drive to agglu- 
 tinate our felves into your Society ?Is there 
 any advantage or profit, contentment or pleafure, inlikely- 
 hood to accrue from your confociation ? Alas by your o wne 
 ConfefTIon, jo* are grievonjlj perplexed, troubled on every fide f 
 caUdowne, i.Cor.^.SyQ, If wee looke upon ycur doftrine, 
 it is counted fchifmaticaU,ABs 21.28. and hereticall, esffis 
 -»4.i4. If we behold your actions,they arc deemed rebellious, 
 [editions, prof me, AUs 24 . 5,6. If we confider your cftctme 
 in the world, we ftiall have fmall incouragements, notonely 
 are you defpifed, and defamed, but made afpeftacle t$ men, 
 And Angels to the whole world, I .CV.4.1 5. jou are as mon- 
 gers or men wondred at, Zach. 3 .3. jou are made as the filth of 
 the world, and of-fcouring of all things, 1 . Cor.^ 1 3 . Happily 
 fome few wife', mighty, and noble, may favour you; jet not 
 manjfuch will imbr ace jour dotlrine, I . Cor. 1.16. Happily a 
 few defpifed ones may ioyne in yourfociety, but what are 
 
 Si. tJ *7 
 
 Ob'jetl. 
 
ii4 
 
 tAnfa* 
 
 IDG aOCiETlE 
 
 they to others? What arc fuch fimple ones compared with 
 the learned Scribes ? What are fuch beggerly fellovves in 
 regard of the rich ones of the world, or your fo little handfull 
 to the whole world ? Your focietic alas is a fettle flocke, per- 
 fected people, and defpifed company* 
 
 Let thefe things be granted >yet it is advantageous to com- 
 municate with us. What though we arc troubled, yet not di- 
 ftrefed ; perplexed 9 yet not in defpaire ; perfecntedjet not for- 
 fake*, uCor.4.%,9. Our doctrine is counted hereticall, and 
 apocah pticall frerfies : yet after that way they callherepe, we 
 worfiip the god of our fathers. Our chiefett pillars, fuch as 
 Saint Panl^ arc counted peflilent fellowes, mooversoj f edition, 
 ringleaders of fetlaries, prophaners of temples, Alls 24. 5.6. 
 fooles, l.Cor. 4. 19. although they have had as liberal! edu- 
 cation at gamaliels fecte, ts blacke mouth'd Tettullus; the 
 filth and of fcouring of all things, we yeeld all this,and more. 
 We are poorest making many rich ; having nothing we pof- 
 fefle all things, 2.Cor.6*to. We are as Jheepe appointed to the 
 flanghter^c. yet for all this our fellowfhipisde(ireable,for 
 though it is bafc in the eye of the world, it u mofl honourable. 
 Though it leemes ignominious,*/ u woft glorious. Though it's 
 poorc to mans view, yet it u vnfpea\ablj rich. Thinkc not 
 worfc of it for worldlings cenfure. W hat wife man will re- 
 ject fweet fmels, becaufe men fentles regard them not ? dif 
 eftecmc of thofe heavenly lights, becauie blinde men doe not 
 behold their beauty ? abominate, fweet founding melody, 
 becaufe deafe pcrfons receive no contentment by it ? who of 
 any indifferent ingenuous education will vilifie true nobility, 
 becaufe fooles defpife it ? trample under foot prctious 
 pearles, becaufe fwine fo ufe them ? or dif^eftceme of the glo- 
 rious communion of Saints, becaufe bedlam bcafts, hood- 
 wink'd, yea ftarke blinded by the god of this world, dead in 
 finnes and rrefpafles fo bafely regard it ? 'Oft*- fcllowflnf 
 is not onetywith crojfes, although we endure them; with po- 
 vertie, although we feele it ; withfeornes, although we fuffer 
 them. *B at with re joy ring, which is our priviledge ; with r*. 
 ;&:--/* which are our right ; and with hnonr, which al waies 
 
 acconv 
 
of the FAINTS. 
 
 accompanieth us. Vox truly our fellowfhif it mth the father, 
 and with his Sonne lefut Cbrift. 
 
 Chap. II. 
 
 *DoU. 3. Saibtshave fellowfhif with the Tatherl 
 
 S the Saints have fellow (hip one with another, fo have 
 
 they alfo communion with the Lord of glory, or with 
 
 the fdthtrfyur fellow/hip with the Father] Uh.\*. r^.We will 
 
 make our abode with hint , 1 C0r.i4.-l?* That God is inyou 9 
 
 lob 4. 11,13. If we — God dwelhth in us- we dweU in him^and 
 
 he in ur y ver. » 6. dwel/eth in God, and God in him . 
 
 Thofe whoarelink'd unto the Lord in the neareft, am! 
 mod intimate ties,and bonds of ibciety k have fellowship with 
 the Lord of glory ,cr the Father. 
 
 But all the Saints of God are link'd unto the Lord, in the 
 ncareft,and mofl in* imate ties of fockty. Therefore ; The lat- 
 ter propofidon I make evident thus. 
 
 Thofe who are link'd unto the Lord in the ties offer- 
 
 vants, which are the greateft favourites : of friends who are 
 
 beft beloved, are link'd to the Lord in the moft intimate ties 
 
 offociety. 
 
 But al the faints of God are link'd unto the Lord in the tie of 
 
 1. Servants, which are the greateft favourites. The Lord 
 is pleafed to grace them with this title of being his fervanrs, 
 I fa. 44. 1 ,2. lacob my fervent , I oh 1.8. myfervant lob, Num. 
 1 2.7. my. r ervant Aiofes is not fo. Let none object and fay, // 
 it any honour to he afervant . ? for it's a title of the greateft dig- 
 nity to be ftiled Gods fervant. Or iff?, is there ibciall com- 
 munion betwixt Matter and Servant > For there is intimate 
 fociety betwixt Matters, and beloved favourites though fer- 
 vanrs. ^/Vaf/Ttfthefociable affociation of lonat ban and Da- 
 vid, x.Sam. 20> yet was Davti his fervanr, ver. ;< 8. Wit-,uffe 
 the friendly fellowfhip twixt David zn&Hufoait \.Sam.i%. 
 37. & to". 17. yet was he his fervanr, 15-4. & 16.19. and 
 Witneffc thefe fervants of God, who are his greateft favo- 
 . Q2 rites, 
 
 »5 
 
 T>oil.^ 
 
 Reafem 
 
u6 
 
 life bOCIETIE 
 
 J'tferve s anm* 
 dwudtum mtfi. 
 It b,i iQde. l> 
 
 Nar,teg)fevft am. 
 mam tn?am,& am- 
 mam amici met 
 unam fuijfj amma 
 indnolui cor fori • 
 
 cap, 6. 
 
 rites, Exod. 4. 23. Let myfonnegoe that he mayferve mee t y ea 
 fodeare, and tender in bis fight are they that he would not 
 have the lead hurt or violence offered to them, PfaL 105.1 5. 
 touch not mine annotated , efleemirrg them his fpeciall 
 treafu:c 3 icwels, AiaL^ 170.2nd the apple of his eye, Zach. 
 2.8. 
 
 2\ Friends, 7j%$?.2. the feed of ^Abraham my fiend, 
 2.ChroK.%Q.y> and gtv'ft it to the feed of Abraham thj friend, 
 Cant 5.1. Sate O fiends ,dnnke,yea drinke abundantly O belo- 
 ved^ lam j . 1 3 . called the fiend of CJod, Can any fellow {hip 
 be more firmdy cemented or intimately indcerd then that of 
 friendi ? furely no. The Poet Horace vviiliing a profperous 
 journey for his friend Virgifc calleth him halfe his foule. 
 Saint iAugnttine bewailing the death of his frknd Bebridias, 
 faille, thought hii foule , and the foule of his fiend had bene 
 but tme. For I thought that my foule, and the foule of my' fiend 
 had beene but one foule in tiro bodies : he therefore being dead, 
 life was dreadfull to me, becaufe 1 de fired to live no longer , yet 
 therefore 1 feared to die leaf} he fhould wholly die. And the fa- 
 cred Scripture afhrmeth, that a friend is as a mans otome foule, 
 Deut. 13.6. that he leves at all times \ Prov. 1 7. 1 7. zndftie&f 
 clofer then a brother, Prov. 1 8 24. If all the love of 'Py lades and 
 OreslesfDamon and 'Pythias /Py ramus and Thifbe,Scipio and 
 Lelirn, and of all other renowned heathen friends,unhtard of 
 or recorded. If the moft melting affectionarenetfe of Jonathan 
 and T)avid, 'David and Hufhai, tsfuguftine and Hebridius, 
 and all other the dea-reit friends prophane and pious, could 
 poiTibly inhabit within any two created beings; yet might 
 there not be fo much as any comparison betwixt fuch an ima- 
 gined friendship, and this reall of Gods to his Saints. Tor for 
 thefe his friends fakes it is,that there is a continued courie of 
 fummer & winter;that the wc££ eiiioyes the cornfortableaf- 
 ped: of all his excellent creatures ; that the world is not wbo- 
 ly confumed in the twincklingcf an eye, 2, Cor, 10 .6. yea for 
 them he gave his owne Sonne to fuf&r aHthamefuli death, to 
 them he gives hisfancftifying Spirit, xiofor them hereferves 
 an everlafting cro wne of glorv. 
 
 He- 
 
of the Saints. 
 
 - 
 
 He who takes that as done to bimfelfe which is done to 
 the Saints, hath fellow Chip with them. Bat the Lord of bea 
 ven and earth takes that as done to himfelfe which is done to 
 the Saints. ivitnefc that (V/eet flraine in the heavenly h\ mnc 
 of yI'/<?/2\f the man of Gcd,1>^. *2« io. He ksp* him as the 
 applet/ bit eye. witneffe that faithfull petition of Jfraelsflvett 
 friger,/*/^/ 1 7.8. Keep: me as the apple eft hint eye. Wit netfe 
 the Prophets reafon of Gods heavy judgement upon the nati- 
 ons which fpoiled his Churchy Zach. 2. *\ Far he that tottch- 
 ethyoujotuheth the apple of his eye. Witnefle that confeiatory 
 faying of our Saviour, Math. 10. 40. He that receiveth you, 
 receiveth me; and he that receiveth me, receiveth him that 
 fern me. Witneffe that heavenly fpeech ofChrift lefts to that 
 enr3ged perfecutor of Gods people, fVhyperfecuteft thou me} 
 Acls 9. 4. And witneffe that irreversible and irrevocable fen* 
 tence of the mod upright ludgc of men and Angels at the laft 
 and dreadfull day of judgement. Math. 25. 40. 45. Jondid 
 it to me 1 Toniid.it xotto ?;;;. Therefore they have feilow- 
 m:p,&c. 
 
 3. Thofe who are /oyntdto the Lord with an undiiToIu- 
 hle bond ofaneverlaQIng love, wliichcan never be broken, 
 have fellowship with God : But the Saints are joy ned to 
 the Lord with an indifToIuble bond of an ercrlafiinglove, 
 
 i which can never be broken, Ieremiah 31. 3. I have lived 
 thee truli an eucrlaUiw love , hence is ir, that tb§ gates 
 of hell fljaQ trot prevzile again ft them , CMath, 16. 18. So 
 heloveththcm, that nothing cavfpzrate them from the love 
 od.Rom.^.^g. So that they are fealed nith the Spirit of 
 Qodunto the day of redemption^ Sph. 1. 1 j. 4. $0 So that he 
 hath purpofed with an unchingcablc decree tchave them 
 fkved. 
 
 4. Thofe who dwell each in other,havc fellowiiVppe one 
 ? i another: But the Lord of heaven and earth, and the 
 
 Saints dwell each in other, I Ioh. 4. 12. 13. 15. 16. 1/A3. 
 Ioh. 14. 23. 
 
 <U 
 
 C H A P. 
 
 "7 
 
 Reafon 
 
110 
 
 jluz ^uv-ihTI 
 
 Vfiv 
 
 Confel.i* 
 
 T0m4.de ;uflifi' 
 
 cat.lib.?.c:«p.i4. 
 
 Chap. III. 
 
 Vfe I . Comforting the Saints from thisfcftowl&ip* 
 
 THis ineftimabfe tranfcendcnt confociatioo affoordeth 
 copious matter of confolation to every true- hearted Na- 
 thaniel. 
 
 1. Againft Cellar mines unfound and uncomfortable do- 
 ctrine of finall and total! falling from grace, the love and fa- 
 vour of God. It'spoflible (I know) for xhzte goodfeltowes 10 
 fall in part, and for a time from Come graces, (ome mcafure 
 ofgrace, and from former fignes, andfenfeof Gods favour. 
 Ofgraccs/flw^areprincipall, and absolutely neceflary tofal 
 vation, as faith, hope, love,thefemaybelefte«ed, decayed, 
 and covered in regard of operation, T>fkl. 5 1 . t o. Create 1* 
 meaner* heart. Some areleffe principally yet requifire, and 
 very profitable, as the feeling of Gods favour, cbcareiulncflc 
 in prayer, joy in the HolyGhoft; which leflei graces m iy 
 be quite loft for a time. Methinkesfach likeconfidcrarV- ns 
 as thefe following may fufficiently incourage all of this fociety 
 againft: feare of not continuing in the love and favour of God. 
 1. Such are the gifts of god the Father to his ontly Sonne 
 Chrifi lefw : Which Donatives he will nor lofe, lohn.6.;p. 
 Neither ftja/2 any take them out of his hands, 10. 2?. 2. Such 
 are the precious purchafe of the invaluable blond of the im- 
 maculate Lambe, the Sonne of God, more worth then milli- 
 ons of worlds, ABs 20. 28. Things dearcly bought arc dearc- 
 ly beloved, dearely beloved are carefully kept, and not wil- 
 lingly loft. 3. Such have Chrifi' I ejus praying for them, 
 Luke 17. 32. 7 hat their faith faile not, Iohn 17. 9. That his 
 Father would keepethem, Verfe 1 1 .from the evill one. Verfe 
 24. Heb. 7. 1%, That they may be with Chrifi. 4. Such are 
 kept by the invincible power of God, through faith unto fal- 
 vation, 1 Vet. 1.5. 5. Tofuch the Lord hath promiiedfand 
 hu promifes are yea and Amen, 2 Cor. 1 , 20. ) eternall life , 
 1 Iohn a. 24. 6. Such are fealed by the Spirit of God to the 
 
 day 
 
of toe SAINTS. 
 
 "9 
 
 day of redemption, Fph.q. 30. Therefore it is aspofllble, 
 
 1 . Forlef$ts fonti, that invincible Lion of the Tribe of Iuda, 
 victorioufly conquering finne, Sathan, death and damnation. 
 
 2. For the Lord ofHoHs, whofe hofts and armies arc all crea- 
 tures, from the moft contemptible fives and iice,to the migh- 
 tieft Angels: whofe omnipotencie is men, that he effc&eth , 
 what he will, all things being alike poffible to bim : It's as I 
 polTiblc (I fay) for the Sonne and Father to be overcome, as 
 for the SaintSjbeing kept and prefer ved by them both. 3. It's 
 as fofpble for Gods decree to furTer mutation and change,and 
 fo for that Lambes Booke of Life ( for fo is the Decree of 
 Gods Election called,) continually to be mutilate, fubjecT: al- 
 wayes to defacing by having the names of fome of Gods Elect 
 blotted out of the lame ; and yet there U no variableneffe with 
 theJLord, nor the leaH (hadow of changing, lam.l. 1 7. 4. For the 
 ingraven fealeof Gods fanclifying Spirit to be blotted out, 
 and Co to be more unccrtaine then thofc of the *JMedes and 
 T>crfians. 5. For the ineftimable bloud of the immaculate 
 Lambe Chrij? lefus to be as water fpiltupoalhe earth. 6.For 
 thepureft and mod prevailing prayers that ever afcended to 
 the Lord of Sabbaths, the meritorious petitions of Gods 
 owne Sonne to be of no force ( and yet the Prayers of one 
 righteous manavailcth, if it be fervent, lames 5.17) 7. For 
 Gods promife to be unfairhfull, as for thofe who have feilow- 
 fliip with the Father, to fall from grace finally, totally : But 
 the one, therefore the other arc altogether impoffiblc. I 
 know the Prophet (Ez,ck* x8. 34. J faith, when therighteotu, 
 &c. But as CM r . Yates and others fay well: Thofe words are 
 acomminationor warning to kf'pe the eletl from falling, to make 
 the reprobate inexcufable, 2. The words are generally f^oken 
 to all in the Church ; therefore the worfer part may fall awaj. 
 3 . They are conditional^ like Rom, 8.13. Luke 19.40. Scrip- 
 tures and reafons againft this are learnedly anfwered by M r . 
 Bernard in his Rhens againft Rome, When therefore that' 
 roaring Lyon who feekes by all meanes £0 devoure , (hall ufc 
 fach like temptations againft the aflurance of thy pcrfeve- 
 rance as thefe following. Otbou who haft fellow (hip wfrh 
 
 the 
 
 Oi. 
 
 Jhu ad Ctfirtm. 
 paglio. 
 
 Z*n< b. Tom. 7. 
 
 P a gc?4^?4>. 
 Contra Kem in 
 ColIar.Hagicn. 
 Ibcf.5. 
 
120 
 
 Tkc So Cl E TIB 
 
 the Lord, and {o furniflied with true fa ving faith, that* art 
 mutable, fraile and weake. 2. T^a^unccrtaineofthy fal- 
 vation. 3. Thy fir si parents in Paradife could not (land 
 4. Their itrongeft Children have fallen, witneffe David, Sa- 
 lomon 3 Pad % Peter } &c. and doft thou thinkc to continue? 
 Thine enemies are not few, but many : not meane, but migh- 
 ty : not malecontent alone, but alfo malicious : not tradable, 
 but truculent : notlither,but laborious : war fimple, but Tub- 
 ule ; not negligent, but vigilant ; and dofi; thou dreame of 
 perfeverance ? Enliven thy felfc after this or the like manner. 
 Iconfeffemineowneimbecillitie, the fail of my flrft parents 
 in Paradife in their innocency, and their pofteritie; neither 
 am I ignorant of the number, nature, and properties of mine 
 enemies. What then? Muft I therefore ofneceiTitie fall a- 
 way ? No fuch matter. 1. 2 am weake and feeble. True. 
 Bnt I doe not reft upon my felfe, but upon the Lord, who 
 keeps me, who is greater then all, neither is any able to pluck 
 me out of my Fathers hands, lohn 10. 29. 2. / am uncer- 
 taine. But how? Iri regard of my felfe; but God hath efta- 
 blimed me inCbrift, 2 Cor.\. 21. 3. Neither did sAdam 
 ftand in innocency, nor Sathan in glory. True ; they flood by 
 their owne ftrength ; fo do not I : by Chrift I ftand, and am 
 kept by the power of God to falvation. 4. Thefirongesl of 
 Adams pofterity have fallen: yet not finally; Peter was 
 winnowed, Taut buffeted ; Bnt they rofe againe, their faith 
 did not faile, Gods grace was fuirlcient for them. Winnow- 
 ed I may be, buffeted I may be, overcome can I not be 2 for 
 my life is hid with Chrift in God. 5. Mine enemies are ma- 
 ny ; yet more with me, then againftmee, iReg.6.6. They 
 are malicious : Bnt God is mcrcifull. Zforjarenot foftrong, 
 £#*God i s more ftrong; and although they are watchfull, 
 yet I know to my comfort that he that keepeth Ifraei doth 
 neither (lumber nor fleepe, and therefore I'fhall continue. 
 Moreover : t . Since it is Gods will to fave me, lohn 6.19. 
 2. vf*^ Gods will fhaibe done, PfaLwe* 3. Tor he can do 
 what he will, although he will not doe all he can. 4. Since 
 the faithfull formerly beleeved this, iTim.i.u. for Jam 
 
 prfwaded 
 
of the Saints. 
 
 ferfwaded that he is able to keepe that which I have committed 
 to him againft that day, 4. 1 8. Willp rcferve me,8cc. 5 . And 
 warrantably. The 4pottl?s&nd Prophets preaching it, a Tim, 
 2.19. The foundation of God flandeth furc 9 having this 
 feale y the Lord know ?th who are hu, 6, Since, the gifts and 
 catlings of Qod arc without repentance, Rom. 11. p. And fo 
 the graces ofGod are irrevocable in regard of the iced, fub- 
 ftance, and habite oi them : although not in regard of the 
 aclions,iruits, feeling, meature and degrees, Pfal. 51. 9, 10 
 1 1, 12, 1?. 7. Since the Lord will finifh and perfeel his 
 workes of grace once begun, *PhiL s.6. 8. Since (in a word) 
 / have fe&owfhip with the Father , and fo intimate, that he 
 vouchfafeth to dwell in me by his graces and Spirit, (and 
 therefore his prefence is effetluaH and mighty topotfefle and 
 govcrne me, hath dominion over me, inwardly enlightening 
 me to know: and powerfully guiding me to do this knowne 
 will of God. 2. Continually not as of a gueft who Iodgeth 
 for a night in an Inne, and is gone next day, nor as a fojour- 
 ner that flitteth, but as an owner and poflcflbar to abide for e- j 
 ver ) and gracioufly admits me to dwell in him, fo as to be 
 joyned conftantly unto him by faith, as by an inftrument ; of 
 which fociety, my love to God, and my brethren isawit- 
 ncfle, 1 lohn^. \6. IJhouldnot onelj infinitely wrong mine 
 owncfouicfwhichleftimatemcrc then the world, for all 
 that would advantage me no whit if it were loft) bereaving 
 it ofirs comfortable affuranceof Gods infinite loveand favor: 
 But alfo the Lord himfelfe quefiioning the immutability of 
 his unchangeable decree : the power of his omnipotent al- 
 mightineflV : and the certainty ofhispromifes, which are 
 yea and Amen, confirmed with the hand, feales, and oath of 
 truth it Cdfc ; if I did not afcertaine my felfe of my continu- 
 ance to the end. Perfwaded therefore I wilbe that I having 
 fellowfhippe with the Father, (hall not fail finally or to- 
 tally. <£ 
 The confederation of our fociety witb the Father is an un- 
 moveable proppe and pillar ro uphold our wavering faith ; a 
 fare anker to fuftaine us in the moftboyfterousftormesin 
 
 R this 
 
 121 
 
n % 
 
 The SOCIETIE 
 
 this raging fea of mifery, when the moft hideous billowcs of 
 fiery trials, infernall temptations, ignominious reproaches^ 
 any other difafterous waves of ftorming calamines, difquiet 
 our paffage towards the haven of endietfe happihefle. Have 
 WefellowjBp with the Father , then with God; and what is he ? 
 A Lord of armies, having allthehofts in heaven, everyone 
 of thofe miniftring Angels,one whereof deftroyed 185. thou- 
 sand in one night, 2 Reg. 19. 35. The innumerable multi- 
 tudes of Sunne, Moone, and Starres of light, /W.y. 20. Eve- 
 ry one of thofe Elementary Bodies, or Meteors ingendred of 
 vapours in the aire above, as wind, raine, haile, ftorme, tern, 
 peft, thunder, and lightning, having the fole foveraignty o- N 
 ver, and the onely guidance ofall the variable and number- 
 lefTe armies of all earthly artillery, witneffe the fea fwallovv- 
 ing up the purfuing ./Egyptians, and fheltering Gods pe- 
 culiar people: Witneffe the earth ingurgitating, or greedi- 
 ly devouring u£ thofe rebels in the wildernefle : mtneffe 
 the Hornets driving out the Canaanites ; Lice, flyes, and 
 Frogs taming the haughty Egyptians : Wtnejfe thofe ver- 
 mine, whofe contemptible intrals were the fepulchres of 
 proud King Herod : Witneffe the fwords of enemies piercing 
 through the bodies of their fellowes, Iudg, 7. 2?.' 2 Chron. 
 20.22. Yea, fheathing themfelves in their owners bowels, 
 1 «?*?». 3 1.4. Therefore omnipotent to defend us. Although 
 therefore we be few, and naked, neither furniture of horfes, 
 chariots, Captaines, or fbuldierscan hurt us, if he be for us. 
 2. Let Captains of enemies be as Cyrus amongft the Per/tans; 
 Hannibal amongft the Carthaginians ; CMarceUm^ Scipio, 
 and Pompey amengft the Romanes', Pyrrhm amongft the Epi- 
 rots;Scanderbeg&gain(\ the Turtles 2.Let their foldiers be as 
 painfull as Pifmires,as fierce as Tygers.asfwift as Eagles, as 
 ftrong as Lions, as obedient zsScifices. 3. Let them have 
 all things fit for warre, plenty of money, come, and other 
 p!^t T i{ion,fitne(Te of place, helpe of friends and allies. ^.Let 
 > their wals be like Bahilons, Forts like Ninivehs. 5. Let them 
 have Tfimherlanes troupe of 400000. horfe, and Rococo. 
 foot; yet need we. not feare having feilowihip with God, 
 who is able to defend us. Have 
 
oftheSAiNTS. 
 
 Have wefel/orvjhip with the Father ; then with God who 
 is goodand merciful! to beftow all the trcafure of grace upon 
 us. 2. with the Father, who is juft to protect us again it Sa- 
 thans cavils, Rom. 8.3}. 3. With the Father, who is wif- 
 dome it felfe, to dire *t u s by his Spirit in the darknefle irf this 
 world. 4. With the Father, who is rich to reward us in 
 mercy. 
 
 1 . How fliould we be cad downe with poverty who have 
 fellowship with him who is moil: rich,whofe is the earth, 
 and the mlnefTe thereof, whoop .neth his bounteous hand, and 
 filleth all with hii geedtiejghg, Pfa!. 1 4?. Who giveth to the 
 catteil their food, and to the young Ravens when they crie, Pfa/, 
 147. True it is, that manyofthefc goodfellowes have need, 
 andmay want bodily food. But this want is fupplied, j.with 
 ftrength of body to bearc the want thereof as in CMofes and 
 EUas forty dayes. 2. with Gods rich bletfings upon poore 
 meanes of maintenance, and nourifhment, as in Chrisls mira- 
 culous feeding of many thoufands with a few loaves and 
 Fimes, in the widowes meale, and oyle, 1 Reg, 17. 14. 
 2/^4.6. Andin£>d*»>/rpuife. 3. with contentation of 
 mind with little as well as with much,P&*/.4.8. 1 1. 1 2. Or, 
 4 #^&counterb!eflings of another kind,as fpirituall for cor- 
 porall, eternall for temporall, 2 Cor, 6 . 1 o. Poore and yet ma- 
 king mxny rich, lames 2.5. 'Poore and rich in faith, Rev. 2.9. 
 True it is, they may want; but they cannot want any thing 
 that is good for them, Tfat. 84. ii.P/4/. 34.10.- God denies 
 them; not becaufe he is not able, or willing to give ; but 
 becaufe fuchis his wifdome and love, that hcknowesand 
 gives things moft need full for them, as a carefull mother, 
 nurfe, and Phyfitian* If the want of them be medicinableand 
 profitable for us, we need not regard the Iackc of them, will 
 the Lord give to ravens, and lyons, and not to men ? will he 
 give to wicked men, fonnes of Belial, and nottohisowi^? 
 Willhe give them his Sonne, his Spirit, his graces, his king- 
 dome, himfelfe,and deny them bafer matte rsPA^he cannor, 
 he will not, if the enjoyment of them be for our good. 
 
 2. Howfhould we be terrified with infamy of this world, 
 R 2 having 
 
The Societie 
 
 S.v4ugu(litte fea- 
 red vhepraifeof 
 the goe»d, decefted 
 that of the evili, 
 S.W.R. p. i. 
 
 Moritimfat^td 
 adfecundam mat- 
 iem,de h&c motte 
 UAvfibn. Cyprian 
 deMor pag-SJ. 
 E}uie(l mortem ti- 
 mere,qui ad Chri- 
 fium nelit %h. lb. 
 
 having fellowship with the Lord of gtorj. For what? And it 
 none are lefle gracious then the godly men: Yet, i. They 
 are gracious with fome, although not with all. 2. They are 
 in feme favour, although riot in great. 3. They are fome- 
 times in favour, though not alwayes. 4. They are gracious 
 with God, although not with men. True it is, none are, or 
 ever were more bafe and vile then the godly men ; yet never 
 in the eyes of all men, onelyofthe wicked. 2. iV\?/ altoge- 
 ther, but in part. 3. when they were mod bafe and vile in 
 mens eyes, they were moft glorious in Gods ; Tor, they have 
 fellow/hip with the Father, 
 
 3. How fhould we feare exile, who have a countreyin 
 heaven, we having fellovfhip with him, whofe is the earth, 
 out ofwhofe country we can sever be banifhed? 
 
 4* How fhould we feare death , who have our life hid in 
 Chrid with God? Let him feare death ( faith S c . Cyprian) 
 who wiltpaffe from thii death to thefecond death. 
 
 It is his part or duty to feare death who will not go to Chrifl x 
 faith the fame Father. 
 
 ldifire to be difolvdd, faith the blefled Apoftle, Phil. 1.23. 
 R/ejfedare the dead, faith the Spirit, Rev, 1 4. 1 3. C ome Lord 
 Iefiu r faith the 'Bride, Rev, 22. Whence fprings thisdefire ? 
 What is the ground ef this bkfledneffe? And whenceflow 
 thofe earned longings ? lave frorn the fwect fociety with the 
 Father ? 
 
 5. How fhould we feare fnne 9 having feHowfhip with 
 him who judifieth ? Rom, 2, 33. Death, having fellowship 
 with life? Or.Satban, having fellow flu p with God? True 
 it is, we living hereon earth are fubjeft, 1. Tofinne; fcil. 
 the ftaine ; yet free from the dominion, and due defert of 
 finne. 3. To death Jctl. itsdroke, it being decreed for all 
 men once todie^f free from the ding of death. 3 .We are lia- 
 ble to Sathans bitter bufferings,^** that evill one cannot touch 
 us with his deadly blcwesjohn $,i& 4. We arenot exemp- 
 ted from the grave ; It mud have us, but it may not hold us 
 for ever. 
 
 6. How {hould We feare any thing, having feHowfhip with 
 God i who hath all things ?. To 
 
of the Saints. 
 
 To conclude therefore : For our comfort we may afcer- 
 taine our lelves, that having fcllowfliip with the Father, 
 wee fiiiil have no good thing wkh-holdcn totally , fi- 
 nally, without a fupply if it be good for us. I . Have we fel- 
 low/hip with the Father ? Then {hail we be invefled with his 
 Spirit, enriched with his graces, rewarded with histing- 
 dome. 2. Have we fellow/hip vtixh the Father? We need not 
 fearc either want of fufficiencies : want of counfell in di- 
 tfrefle: want of comfort in cur extremities: want of grace 
 in this life, or glory in that which is to come. 3. Havewe 
 fcllowjhip with the Father ? We have him therefore to be our 
 friend, his Sonne our Spoufc, his Spirit our comforter, his 
 Angels our guard, his Saints our companions, and his crea- 
 tures our fervants. And doth not this minifter (my bre- 
 thren,) fuperabundant confolation to all fuch, who have f el- 
 low/htp with the Father f All matter of comfort is included in 
 this fellowfhip. Is an happy, an honourable, ap!eafant,or 
 profitable condition,matter offolaceand rejoycing? Behold, 
 here are all; for who more happy, who more honourable, 
 who more pleafant or rich, then fuch who h^ve fellow fiippe 
 with the Father? 
 
 Chap. HIT* 
 
 Vfe 2 . Reprehending wicked men* 
 
 WHy hoafi you {b 9 you bragging Belials, terming your 
 felves, and fuch who are birds of the fame feather 
 with you the onely goodfellowes ? Whereas , were it 
 poilible to take away ycur dunghill fcurrilities, quaffing com- 
 plements, ridiculous girings,obfccene ribauldnes, irreligious 
 tongue-fmitings of men better then your felves, blafphcmous 
 oathes,and fuch like hellifh ftuffe, your time is irk fome, and 
 your mirth is marred. Why vaunt you fo of your fociety, it 
 being with Sath'an and bis curfed workes of darkneffc ? Here 
 is a fellowfhip, which is truly good, becaufe with God. Jours 
 brings fame, this honour: Jours perils, this fafety : Jours 
 R 3 Jofle 
 
 I25 
 
 Vfez. 
 
126 
 
 The Societie 
 
 lofle oftime, of wealth, of wit, of credit, of foule, of heaven; 
 this great gainc, intcrefting into earthly things, giving a full 
 enjoyment of a fuflFidencie of faving graces 3 and an aflurance 
 of immortall Glory : jours no found comfort, thu joy fofid 
 and fubftantiall ; for it U with the father. In ftead therefore 
 of glorying in your finne,takc notice of your danger,folly,and 
 duty. 
 
 I . Have the Saints feRowfhip with the Father, then in what 
 a lamentable cafe are all fuch, who dare prcfume to abufcand 
 wrong thofe who are fo nearely indearcd to the Lord ? It 
 was and will be the uie and pra&ife of Sathan, and his Terpen- 
 tine brood to efteeme of Gods Saints 3 as of the refufe and of- 
 [touring of all things-, i .Cor.4.9.1 *. to repute them rnonfiers % 
 //4.8.18. Zach.$.%. P/kl.ji.j. To make them their fings, 
 andbjword,Iob 30,9. in their ale-bench meetings, Pfal.Cp. 
 12. To accufe them falfely, lay to their charge things which 
 they never knew, orfome waies or other to tongue- finite 
 the fpotlefle innocency of the Lords owne /pwels ; and then 
 with domineering infultations to laugh amainc, that they had 
 a dexterity to conceive, give birth unto, or greater growth 
 to the fabulous fictions or their bafe brotherhood againft the 
 Saints of God. But were fuch men well verft in the booke of 
 God,they fhould finde that mocking Ifimaels, tzyMngRab- 
 fhafyhs,rcvilmg Shimeies,(coff\ng Children, backbiting Do- 
 egs, flandering Tertu&us, and all the Kenneil of thofe doggifh 
 barkers againft Gods C hildren, either for naturall infirmi- 
 ties, 2,King.2.i3. Or for pieties fake,</*#.ai< 19. 5^.4.19. 
 Or for envie, A&s 21. 24. 28. efcaped not the fharpe, and 
 fmartingpuniftimentsoftheLord? witneffe thofe 42. chil- 
 dren eaten by 2.beares, 2 King. 2. 7 4. Witnefte thefonneof 
 the bondwoman caft out of the Church of God. Witnefte 
 old Shimei % cruel I Doeg. Wttnejfe 2, Chron. 3 6*. 1 6. ler t 1 8. 2 1 . 
 Anddoeyou wbotreadein the fame trace with that ray ling 
 rabble thinke to efcape ? loabs fouldiour, if he might have re- 
 ceived a thoufand ilickels of filver in his hand, yet would not 
 put forth his hand againft *Abfolom i 2.Sam.\%. iz.fbr had he, 
 he Jhouldhave wrought falsehood againft his owne life. Haman 
 
 for 
 
of the Saints. 
 
 U7 
 
 for all his greatneffe dares not but honour Clfordecas, al- 
 th. ugh be hated him to the death, Efler6.\ i . becattfe he tvm 
 a man the King delighted te honour : Mcane men feare to 
 hurt, or harme the deardy beloved of great perfons,dreading 
 their dffpleafure* The children, yea the favourites, jea the 
 fervants of mortall Princes, decme themfelves greatly privi- 
 Icdg'd Trrm clanger, and difgrace : And dare yoa abafe, and 
 abuie,«<tf a CMord.cai, »^thefonnts,cr favorites ocmortall 
 Princes; but fitch who have fefiorpftip mth the father ? Thefe 
 are the Lords iewcls, MM. 3- 1 7. 1 . Yea fucb, that he purcba- 
 fed with his fonnes owne bloud, Ephef.1.14. the purchafed 
 P°$tflion. Men may give much for leu els, but no man I th ; nk 
 would gi<-e the life of afonne, of an onely fonne, of fudia 
 one in whom he was well pleated, for any Ievveli: the rich 
 merchant fels all to buy aprecioaspcarle, but not the life of 
 an onely fonne : but thefe are fuch iewels that the Lord did 
 buy at fo dearearate. 2. Yea fuch that he doth carefully 
 keepe giving his angels charge ever them, who pitch their 
 tents 1 about them, Pfiil.iq.j. yea himfelfe doth alwaies 
 watchoverthembyhiscarcfuilprovidence,/y^/.i2i.r. Are 
 they Jo amiable, and lovely, /*deare, and precious, /ahonou- 
 ! rable, and glorious,/* carefully kept, and defended vvith,and 
 i by the Lord ; and dare you offer violence unto them ? 
 j 3. Thefe are the apple of Gc ds o\?r:e eye ; doe )cu not tremble 
 I to ilrike at God bimfeifc, yea, at his eye, yea, at the apple of 
 his eye, the rendered part ? $. Thefe are hu peculiar people ; 
 hisannointed ones, whom you may not touch foas to hurt, 
 cr offer the leaf! violence vntothem, /y^/.io^.ij. and pre. 
 fv.mz you to confront this divine fentence by wronging them 
 what you can ? 4. Thefe are the Lordsowne temp!es,2.CV, 
 6. \ 6. you are the temples of the living God, wherein the Word 
 drtrfls pleKtifxUy , Col 3 . 1 6\ yea thefpirit of God, 2 . Cor. 13.5. 
 yea the.Lord himfclfe,/*6. 1 4.45. And will you account them, 
 and reprochthem as the filth, and of-fecuring of a*l things? 
 5 . Thefe are they,' whom the Lord imbraccth with the moil 
 amiable amplexures, for he is in them, and they in h.m ; and 
 guardeth with the fafeft defence of agusrd of Millions of 
 
 Angels, 
 
u8 
 
 The Soci ettb 
 
 Angels, and his owne watchfull providence. 6. Tbefe are 
 they, who have alwaies free acceffeinto the aruirts of the 
 King of heaven; where their Prayers, ayded, and framed by 
 Gods Spirit, perfunVd, and offered by Chrift lefts, arefure 
 toprevaile. 7. Toconclude, thefearethey, whoareallmall 
 (w ith reverence be it fpoken, and heard) with GoA^having 
 feltowfhip with the Father. And dareft thou, a man, whofe 
 breath is in thy noltrils, wrong them m heart, with thy 
 tongue,or hand ? Or if thy foole-hardy audacity dares doe fo 
 much (as impiety it adventurous) doll thou thinke to efcape? 
 No, no, in perfecting them, thou perfecuteft God ; in tou- 
 ching them,tbou toucheft the apple of his eye, and in injuring 
 them thou wronged thole who have fetlowfiip with the Fa- 
 ther* 
 
 2. Behold your excemVe foIly.,and madnefTc Oyou fonnes 
 of Belial ; well may you be called fooles, Pfal.14.1. 73.5. 
 Prov.S.^. Nay arc you not more foolifh then all fooles, ea- 
 gerly purfuing fhadowesin Mead ofthefubftance ; preferring 
 drofle before gold* nifles, and trifles before treafure ? Is not, 
 heafooleof all fooles, who preferres bondage before perfect 
 frcedome, the moft abject condition before thenobleft; are 
 not you therefore Idiots in the higheft degree; there being 
 a fellowship affording honour unfpcakeable, and unconceava- 
 b!e, abounding with variety of the greateft contentments, 
 wanting no manner of confolation, morefafe thenheartcan 
 wifli ; overflowing with all good things, in which fociety 
 there is perfect freedome, and more ineffable, and ineftima- 
 ble excellencies, then hearts or tongues of men and Angels 
 are able toConceave,orvtter; for it is nith the father. And 
 yetyou(flianifayIikccbildimbabyes? that's too too little, 
 tike -fsaturall Idiots ? that's not enough : like the beaft that pe- 
 rifheth ^ furelj rcorfc : like madded Bedlams ? that's not all : 
 with 'Davids f&olefoy in your hearts there is no God, no fuch 
 fellowftiip : or like Salomonsibok s Pro.j 3.19. to whom it 
 is an abomination to depart from evill, lay open your folly in 
 preferring the curfed and irkefome by-waies of finne, and 
 impiety, and fo the forbidden fello wfnip with the unfruitfull 
 
 workes 
 
of the Saints. 
 
 12p 
 
 workes of darkneffe, Sph. f. 11. The fociety of fpirituall 
 foolcs, whofe companions fhalbe deftroyed, Pjw. 13. 20. 
 Aud therefore the (ockty of Sathan before this excellent fel- 
 Iowfliip, which is with the Saints, and with the Father. Tom 
 are ready to lay and aflirme, that Gods children are fooles, 
 becaufe they run net headlong with you to the fame excelTe 
 of riot : But they know that you are foolcs, in not aflbciating 
 your felves to their fociecy, which u mth the Father. 
 
 Chap. V. 
 
 Vfe j. Perflating to this Society of Saints* 
 
 IStherefuchafellowfliip? Learnc we all therefore to get, 
 ifwe want 5 declare it, if we have fello wfhip with the Fa- 
 ther. Could I direct you how to grow rich, how to get ho- 
 nour, how to live delicately, how to wallow in all worldly 
 contentments ; I doubt not but that ye would be all advifed, 
 fomc for one thing, fome for another. Behold I have that 
 here which will fit you all. 
 
 1 . 7 oh nserrie-men of the world, get you to be confbrts h\ 
 this fociety : and then although you (hall part with worldly, 
 wanton, wicked, finfull, (enfuall, and fhamerull delights, yet 
 fhall you be furc to have fuperabounding joy, fuch, which is, 
 
 1. CJreat,Luc. 2. 10. 2. Exceeding, though in temptations, 
 lames r.2, Vnjpeakable, 1 Pet. 1.8. Vnconceiveable % 1 Cor. 
 
 2. 0. A sat aconquefi^as inbarveft, Ifai 9.3. As at a conti- 
 nual! feaH. In a word, fulneffe of ]o]> lob. 16. II- Which 
 ftialbeeverlafting, Ifa. 61. 7 
 
 2. YoncovetoHs perfins; hkberto you have endeavoured 
 to quench your extreame thirft by drinking fuch brinifh wa- 
 ters, which tnercafe it mere; do you henceforwards c ovet 
 after the be ft things \ Cor. 12.31. Defire fpirituall b'eiTiugs, 
 and heavenly glory ? Get to have this goodfe Row flip, then 
 aU are jours , j Cor. 3. 21. Whether Paul, — orthervor/d^c. 
 Verfe-2. 
 
 3. 7 oh climbing ambiiious fpirits, who beat about how to 
 
 S .neft 
 
 Vfe* 
 
l 3 <5 | 
 
 The 5>OClETlE 
 
 I. Me anes 
 Dnty. 
 
 neft your felves aloft; get you to be of this goodreliowfhip, 
 then are you mounted higher then you imagine, //the being 
 of a Kings favourite the pitch and period of your defires ? Or 
 is a kingdome that which you fo thirlt after? Is the being 
 Tonnes unto Kings the utmoft ofyour wim ? Neither thefe, 
 nor any other honours can be wanting to you, ifjou have f el- 
 lowfhip with the Father. Seeke we therefore firit, and princi- 
 pally the kingdome of heaven, this excellent fellowfliip,then 
 fhali we have honours, riches, delights, and all other things 
 whatfoever defireable. Be perfwaded therefore, for I pcr- 
 f wade, but for your good. 
 
 Chap. VI. 
 
 Shewing the fir H rncanes to, and duty cfthU Society, 
 
 TO abandon, and abominate finne, and iniquity, to have 
 no fellowship with the fruitlefle workes of darknefife. 
 God is righteous, .finne is unrighteoufnefle, and thefe two 
 I have no fellowfliip ; God is light, (inne is darkncrTe, and 
 thefe have no communion, 2 Corinth. 6. 14. When lo- 
 feph was to come out of the dungeon to (land before Pharaoh, 
 he fhaved himfelfe, and changed his raiment, Gcn.qi. 14. 
 How much more, when we ddire to come, not before Pha- 
 raoh, but Pharaohs God : not to fland before him, but to 
 havefel/owfiip withhim y ought wcto firip our felves of our 
 prifon rags, the filthy and nafty weeds of corruption, andfil- 
 thinefle. Considering, that if We fay we have feltewjhip with 
 him, and walke tn darkneffe, we lie, and do not the truth, 1 Ioh* 
 ft 1 6. What, and if fuch men, who fit in darkneffe, and fha- 
 dow'cf-deathj remaining and abiding fecure in the cftate of 
 finne and wretcbedneflfe, Lute, u 79. What and if thofe wbo- 
 are lovers of darkneffe, taking full pleafureand deiigbt in un- 
 beliefeand fume, John 3.9. ffhatandifeven they who walk 
 in darkneffe, 1 1 oh. i.6\ Leading a finfull life, yea fuch a kind 
 oflifeastheydo, which fhun and flie the light of the Word. 
 JPlm if thofe, who are under the power of darkueffe, Col. 1 . 
 i|« 
 
of the Saints, 
 
 13. The dominion and fway which (inne and Sathan doc 
 beare over unregcoerate nerfons. what and #/tbe whole in- 
 fernall rabble of that heiiifh rout who are under Sathan the 
 ring-leader of all wicked men, therefore called the Prince of 
 darkneffe, Eph. 6. 12. are very obftreperous, exclaiming 
 with the loudeft out-cries againft allfuch whoqueftion their 
 focicty with God; they having ever in areadinefTc, Lord y 
 Lord, \Atr*hattimefoevcr y &:c. They are men of good me 4- 
 ninf i although they are not bookify s They have afure belie fe in 
 Cjod : They hve Cjod above all ', and their neighbour as them- 
 J elves \ Cjodthey hope did not make them to damne them ; all 
 men are firmer s as well as them/elves : They hope to befavedhe- 
 fore y or asfoone as the ftritlesl Saint- feemrng Puritants ofthtm 
 all. Thefe and fuch like traditionary conceipts being in their 
 llialioivapprehenfionsfufficientto quiettheir guilty confid- 
 ences from ever accufing them; to put tofilcnce and make 
 mute tbofe cutting conclufions, and peremptory proporti- 
 ons of the Holy Gholt, l Cor, 6.9, lo.Neither •fornicators ,&c 
 Gal. 5*. 10,20, 21. v^» Anttdou fufficient tocounterpoyfea- 
 g.iinft the poyfonfull venomc of their infectious impieties. 
 A paiment equivalent to countervail the numberleffe debts 
 of their hainous enormities, And graces zvaileabiz to equalize 
 them with tbeSaints,and annexe them firmely to this Divine 
 Society, which is with the Father. Yet I humbly inrreate 
 anibefeech, yea I charge andcommaad inthename of the 
 Lord lehouah all you who either hope for, have, or hunger af- 
 ter this Coeleftiall Society, to have no fellowship with the 
 fruitlefle works of darknefle, to forfake and flee from finne 
 and iniquity. 
 
 Sime is darknefte. Rom* 13. 12. Casl of the worlds cf 
 darfyeffe. Eph. 5.1 1. Fruit leffe worlds of darkrte ffe'. T Thef 
 5. 4 Not in darknep. Darkncfle it is, in refpec4 of />/author 
 who is the Prince of dark nefle. 2. Of its fountaine, the 
 darke heart of man. 3. Ofthc nature of the nature of its au- 
 thor, he hates the light. 4. Of the t\mz wherein done, the 
 night; 1 Thefa. 7. of its fruits, eternall dark nefle. Wicked 
 men are walkers in-darknefle, iloh. 1.6*. Yea,fuchwayesof 
 
 S 2 darknefle, 
 
 Mot.i* 
 
V- 
 
 The Societie 
 
 
 darknefle,that I am altogether ignorant wbereunto to refera- 
 ble it. Should I paralell it with Cimereax.darknctte, 'hat no 
 whit comparable, it being occafioned by the farre diftance of 
 the Sunnefrom that place and people; and fo but naturall,an 
 abfence of light naturall ; this by the abfence of the fplendent 
 rayesof the rich, and radiant graces of the Sunnc ofrighte- 
 oufnefle , therefore a fpirituall darknefle , containing the 
 fearefull eftate of unbeleevers in this world. Or with that 
 ^/Egjvuan plague of darknefle which was palpable? There is 
 no coraparifon ; bjthat their bodily eyes were blinded, by 
 this of the foule, 2 Or. 4. 4. That was but for a ftiort time 
 cf continuance, this otherwife. 7 hat kept them frommoo- 
 ving, *£« hoodwinks and infatuates them Co, that although 
 they go, yet whither, they know not, 1 lob. 2. n. But*» 
 God is no darkntjfe at all* 1 Ioh. 1.5. 
 
 Sinne is death. Math.%. 22. Let the dead burie their dead. 
 Eph. 2. 1 i.<Dead in trejpajfes and fanes, j. 14. ssfrififron 
 the dead. I Tim 5.6. Dead while Jbe lives, 1 Ioh . 3 . 14. Paf 
 fed from death. Well may finne be called death. 1.. It defer 
 vingdeath. a«Caufing death, Rom. 5.12. 3* Being odious 
 to a living foule, as death to a living man. 4. Bitter as death. 
 5. It difabling the foule from well-doing. And 6". deftroying | 
 as death. But God h life, 1 Ioh. 1. 2. Is it a grounded axi- 
 cme. That everj diflimilitude is infociable ?. Dqvjz all know 
 that light and darknefle can never accord ; but the one is ever 
 a privation of the other ? 'Doth experience daily declare unto 
 us, that there is not the leaft fociety betwixt living and dead 
 bodies, although of the mo ft intimate confederates ? Al- 
 though the one a moft companionate mother, the other an en- 
 tirely affecled child. Yea, although of the Iovingeft mates 
 that ever were linked in the facred bonds of con jugall focie- 
 ty : But the living, as disjoyned from the dead, parts them 
 away by a fpeedy interring them in the earth. And is it pof- 
 fible (think we), for God and fin (twixtwhom there is the 
 greateft repugnancy) to accord ? Can any fo much as dreame 
 of (yet dreames are but dreames ) having fellowship with 
 thole fruitlefleworkcs of darknefle, which arc dead works, 
 
 yea, 
 
of the Saints. 
 
 yea, death it felfe ; and with the Lord of light and life ? 
 
 Sinne doth inkindle the wrathfull indignation of theitc- 
 full finne^revenging God,making him fo fore difpleafed > that 
 he threw downe Angels from his heavenly habitations into 
 that infernalllakeof endlefie woe; exil'dour firft parents cut 
 of Eden, that Paradife of God; brake up the foimtajnes e>f the 
 great deepe, and opened thefloud-gatcsof heaven, and de- 
 stroyed all flefh wherein was the breath of life, thole few ex- 
 cepted which were intheArke. Destroyed utterly Sodomc, 
 Gomorrah, Admah, and Zcboim with fire and brimitone frcm 
 heaven. In a word, (inne is that which provokes the Lord to 
 fend upon a people or perfon his number! effe and infappor ta- 
 ble plagues and punifhments .• hence come noyfome beafts, 
 hence dolcfull captivities, hence deftroving pcftilences,hence 
 famine fo tragical!, yea all other greater or lefler temporall 
 tortures : .Hence biindnefle ofmind,hardnefl*r of heart,perti~ 
 nacious obftinacy, finall impenitency, yea all thofe endlctfe, 
 eafelefle, hopekfle, helplefle torments of eternall damnation, 
 where their worme never dyetb, and their fire is not quench- 
 ed, of which thofe other are but vaunc-courers or forerun- 
 ners. And can rvs havefelhwjhip with God^ except wc aban- 
 don iniquity thinke we: 1 
 
 Sinne is that traiterous ludas, corrupt Pi/ate, perfidious 
 perjurers, bloud-thirity levees, and torturing executioners ; 
 yea,asthe thorneSjWhipSjnailes.mcckingSjburTettings^piN 
 tings, and fpeare, wherewith the head, backe,and cheek es fo 
 tender, and lovely were bloudilvand barbaroufly gored-, the 
 harmclefle innocency derided and calumniated ; yea, the 
 hearts bloud of the Sonne of God more worth then millions 
 of worlds fpilt upon the earth. This, is that which grieves, 
 defpightSjandquencheththc Spirit of God." And can weper- 
 fwadcour felves of having figowftip with the Father, if vvc de- 
 light in finnc > which crucifies the Sonne, and grieves, ifnot 
 wholly quencheth, and dtfpighteth the Holy Gboft. 
 
 Sinne transforms men into monften, making them Scor- 
 />*W,EzeKi.6. r*/vr/, Math 3.7. Col^tnces and Spidert, 
 I fa. 50. j. Dogges, /wine, and fuchlikefoule and filthy crea- 
 
 S 3 tures. 
 
 ! 3? 
 
 Ihc Lake So- 
 don.e i3o fur- 
 longs whjch is i a. 
 miles of ours in 
 length.! 50,111 
 bredth which is 
 i8.ofour miles as 
 fome fav,fome 
 motcJoJWetJfe*- 
 bi£. 
 
 It hntll no out-let 
 or dii&urdening 
 
l 34 
 
 The Societie 
 
 ^■(fyria Komam 
 *JJt cum beflijs de- 
 $ugno>nonquoia. 
 brut it devorer: lue 
 nxm% ut nojln,Deo 
 volenw,peperce~ 
 rmt D Ante ti: fed a 
 feris huvmnaw gg. 
 rentibsu formxmjtn 
 quibus immitii -.Ha. 
 ftr*cubit t quxme 
 qmidie pungit fr 
 vulnerat.lgn3t.Ep 
 lib.4 ad Tarfenfcs 
 pagia 
 
 Jnterdum cants 
 obimpudtnu<tm& 
 tmpe turn vocauin- 
 terdumobiibidi- 
 nem eqms'.intsr- 
 dumvtro afmoiob 
 
 fures. Ignatius faith, T fight valiantly withbeafts in Affyriae- 
 ven to Rome, not that I am devoured by bruit beaUs. For thefe 
 as you k*ow> God willing ffared Daniel. *But of beafts bearing 
 humane Jhape , in whom that cruellbeafi doth lodge y which doth 
 daily fling and wound me. S c . Chryfifiome faith, Sometimes he 
 calleth them do ages for their fawcineffe and violence : fometimes 
 horfes, for their litft : fome times afjfes- for their fbttijhnefe and 
 ignorance : fometimes lions andlibards.for their ravening and 
 covetossfnefe of having : fometimes alfo ajpes, for their guile : 
 oftentimes ferpents and vtpers, for their fetret foifon and ma- 
 lice. The way therefore to have fellorvfiip with the Father, 
 ^cannot be by delighting in that which Metamorphofeth men 
 into fuch monftrous fhapes. 
 
 fiupiiitattm & rudttttem: imerdum leant t &pard<n vocat ob rapacitatem & habendi aviditatem: aliauando auttm ' 
 afpides ob fraudulsmiam: mnnunauam ferpsmes & viferts ob latent vcnenuf»& matiiUm, ChryCTom.i. 
 
 It is the proper obje&ofthe Lords, and ought to be the 
 fole oh jeclofmans hatred, Pfal. 5. 5. Thou hateft all -workers 
 (much more the workes) of iniquity ,4?. 7. Thou hateft wic- 
 kedneffc. Rev.' 2. 6. Thou hateft, — which J alfo hate; yea, 
 with fuch an utter hatred, that it makes him deteft his owne 
 creatures excellent by creation, as Devils and wicked men; 
 his owne Ordinances, as New Moones and Sabbaths, Ifa. \. 
 1 ?. And prayers. If therefore we defire fellowfhip with the 
 Father, we mud abhor re and avoid it* 
 
 It'sdire&ly repugnant to the honour and glory of God, 
 his will and workes, being a tranfgreflion of his raoft holy 
 Lawes. 
 
 In fine y wbd is the Father of it? Sathan, loh.%. 41. LMath. 
 13. 28. The workes ofy our father you will do. What is the mo. 
 ther to conceive and bring it forth? Mans corrupt foule, 
 What is the fruit of it? Separation from God. What is the 
 reward} Erernall death, #<??#. tf. 23. And can we imagine to 
 enjoy fellow fliip with the Father, and iniquity? Such who 
 thinke fo, are deceived, thofe who fayfo Jye, and the truth is 
 not in them, 1 Iob.1.6. If we fay, &c. Let us therefore who 
 defire fellowfliip with the Father, have no fellow fiip with the 
 
 ', frnitieffe. 
 
 7- 
 8. 
 
of the Saints. 
 
 friiitlefteivoTkesofdarkrielff, fphef.f. u. and catt VVC off the 
 tsnprofitableworkesofdarknejfe, Rom. 1 j. I a. 
 
 Chap, VII. 
 
 The fecendmeanes and duty, Sinners Societie to ^ 
 bee fanned. 
 
 HAve we or defire We fellorvjhip with the Father ; then 
 avoid fociety with Gods enemies. The blefled man 
 fconfequently thofe of this afTociation) walke not in the 
 way, — fit not, — (land not, &c, PfaLx.\. The Citizen of 
 Sion who is dire&iy one of thefe contorts, may and muft 
 thinke vilely of the vile perfon, and with his eyes, counte- 
 nance, and gefture declare it, Pfa/.i^.q. affording no more 
 then civiil courtefie, and that with fome diflike , declared to- 
 wardsequalls, honouring authority, vilely cftcemingof the 
 perfons of fuperiours if the fonnes of Belial; for thefe have 
 twopcrfons : i their owne, 2 another$,/c*7. the Lords as 
 they are his deputies. Godly David hated fuch, who hated 
 God (fuchare all wicked men, Exod.to. 5. Rom. 1.30. either 
 openly or fecretlyj Pfial.i 59.21. yea with perfect hatred, 
 accounting them his enemies, being enemies to his God. 
 And King feho/apbat was fharply reprooved by the Prophet 
 lehu, and feverely punimed by the Lord for helping the un- 
 godly, loving them which hated God, x. Chron.io. a./h/.for 
 ioymng in fellowship with wicked Ahab \ fo that he would 
 be as he was, his people as Ahafo, and would be with him in 
 the warre, 1 .King.x 8.3. 
 
 Is it need full (O yon blifcfull goodfeltorves) to d iflvvade you 
 from intimate fociety with wicked men ? I perfwade my 
 felfe,you know full well their peftiferous pedigreeiwhar, and 
 whence it is,yoa being well acquainted in the Word of life, 
 cannot be ignorant that they are,i . Children of this world>Luk~ 
 ro\8.pndtbe friendfhipofthis world is emnity with God, 
 lam 4.4. 2. Children of dif obedience, Sphef.i.i. therefore 
 diftaftfull. i.Chtldrenof Belial^. ^SVw.2. 12. therefore lo th- 
 
 fome. 
 
 m 
 
 2.Me4nes t 
 'Duty. 
 
 T>ijfw. r 
 
H 6 
 
 The Societies 
 
 « *Tim.4.i7« 
 Alfa. 1 1.7. 
 c Bzek ap.J. 
 deMat.io.itf. 
 
 4 Vpon PEL*. 
 Murrdi excrtmeut* 
 
 fomc. 4. Children of the diveUJohn%.^. therefore hate - 
 full to God. 5. Children of wrath, therefore abhorred of the 
 Lord. 6. Children oj 'he/I , Matth.ii.i$. therefore fitter for 
 fellowfiiip with damned Divels, then the aflbciatcs of the 
 Lord of Glory. 
 
 Yet view them well inthcfpotleffe Chriftalline glaffe of 
 Gods Word, and there you (hall fee clcarely deciphered in 
 lively colours, the loathfomnefle of thofe bafc compani- 
 ons. 
 
 1. Would you fee what heafts they be* Scripture calls 
 them a 'Lyons, and they are favage : b Beares, and they are 
 cruell : c Dragons, and they are hideous : d Dojrs 3 and they 
 are bloody : t Wolves, and they are truculent. 
 
 2. Dcfire you a fight 0$ their venemousferpentine nature? 
 "have you ever heard of the fevenfeeted tormenting tayle-kil- 
 ling Scorpion} fucharethey, Rev.9. 3.7.10. or the damme 
 deitroying Vipers f fuch are they, Mats$ . 7. Have you ever 
 heard of the dread full Bafiliske, killing man and<beaft with its 
 breathand fight? thefe arenoleffe, Jfain.S. 59.5. Or of 
 the poyfonfuli vencmous Afpe? thefe are fuch. I need .not 
 tell you of the poy fonous nature of the Spider , its knowne to 
 all; and thefe likewife arc fuch, 7/4.79. 5. 
 
 3. Confider that the Word of truth ftiles them. 
 l.Therns,&t\d 2. Briars, Ifa.ic.1 7. 27.4. 55. 1 3. £«*^.2.6. 
 (JMcah.'j.^. 3. Thistles, Matth.7.6. 4. Brambles, ludg. 
 9. 1 4« 5 . Stubble, lob 11.18. 6. EviU trees ; LMatth. 1 2 . 
 
 4. No marvaile though fuch holy men as a Ttenfr, called 
 them the excrements of the world , Scripture terming 
 them. 
 
 1 . Sordid, AW oftheflreete,Tfal. 1 8.42. and no marvaile : 
 for, 
 
 1. As dirt 3 the more it is ftirred the more itftinketh; fo 
 thefe. 
 
 2. As dirt is neither good for manure, nor morter field, 
 nor towne ; fo thefe are neither good for God, nor men, 
 Churcb,nor Common-wealth. 
 
 3. As 
 
of we SAINTS. 
 
 137 
 
 3. As dirt is hurtfull, and noyfome to man, andbeaft ' 
 fo thcfe to all about thein, who fare the wcrfe for their 
 fakes. 
 
 2. Vnprofitable Chafe, blownc away with the winde, 
 P/W/.1.4. and to be burnt with unquenchable fire, Matth.^. 
 1 2. For as Chaffe is light, fo are 1 Thefe in weight, Dan. 5. 
 27. found too light : 2 In worth ; for they are little, yea,no- 
 thing worth : 3 In converfation, their mind, will, deeds, 
 words being inconftant : 4 In condision/or all their honour, 
 and pleafure,&e. is but vainc. 
 
 3. Noyfome ^«fif fvvept away with the befome of Gods I 
 judgements, PfaL 18.42. as the dufi before the yeinde> being j 
 1 Vnftable,and light: 2 Barren of good workes : 3 Dry,de- 
 void of grace, and the fweetdiiWing dew of Gods Spirit, as 
 duft is lighr, dry, and barren. 
 
 4. Contagious droffe, £z,ek^ 22. 18, 1 p. become droffe, 
 Pfa/.iig.nj. and not undefervedly : they 1. Labouring 
 to darken, and obfeure the righteous, as droflc doth gold. 
 2. Striving to corrupt, and infect them by mixing thern- 
 ^clvcs with them. 3. Falling from therri in the fiery tri. 
 all. 4. Caft away into perdition, when fevered from 
 them. 
 
 5. Snaking fmoake > Pfal.6%.2. IJa.6$.i. Hof.13.1. 
 and juftly too : for 1 . They endeavour,to clirnbe,and mount 
 aloft as fmoake doth. 2- They are focneft gone when they 
 get to the higheft, as fmoake is. 3. They feeke to choake, 
 finoother, and ftifle the righteous, as fmoake,&c. 
 
 6. Should I fay they are as the loathfome excrementiti- 
 ous fcttmrne, I have my warrant in (acred \yrir, E^e £. 
 24.5. 
 
 Imagine wee a man composM of the naugbtinefie of all 
 hurtfull creatures ; give him the bloud-thirfty nature of a Ly- 
 on, Beare, Dog, and Dragon ; give him the tormenting taile 
 of a flinging Scorpion;the venemous teeth of a gnawing Vi- 
 per ; the virulent breath, and drcadf all light of an eye killing 
 Cockatrice ; farce his bowels with the poyfon of Afpes, and 
 the venime of Spiders: go to an hedge of thornes,briars and 
 
 T bram- 
 
i 3 8 
 
 lioe 50C1ETIB 
 
 %. Meanes . 
 "Duty. 
 
 Si qua voles »»• 
 bere^ube pari: e[i% 
 eaiucuttdtjjlma. 
 amicitia^qud firai 
 litudo mortm con 
 iugavit. Tul.offic. 
 lib.i.cap.ai.' 
 
 S. Iohn,&c. 
 Vzr pxriiugnto eon- 
 iux' y difiidet quod 
 ir»j>arcJi.Solon,$i 
 
 brambles, and a bed of thiitles,and thence extract the hurtfull 
 properties of thefeevill plants, andadde them to thismon* 
 fter ; heape on the flinking,loathfome, and vnprofitable con- 
 ditions of the moft loachfcmefcumme, canker-eaten drofle, 
 fuffbcating fmoake, fterilous duft, and contaminating dirt. 
 The wicked man is this compa&ed monger ; and therefore an 
 unmeete affociate for a Saint, for fuch a one who hath, or de- 
 fire th fellowship with the Father. 
 
 Chap. VIII. 
 
 The third me sine s And duty, W 'e mpsU belike God. 
 
 WOuld wc communicate in this community ; we muft 
 endeavour to be like the Lord. Similitude is a fa- 
 ttening linke to conglutinate Societies, which all delight in, 
 fuch who are moft like themfelves: hence it is,tbat birds of a 
 feather flie together ; like matter like man. If thou wilt mar- 
 ry, marry thy like, faith the Poet, and that fiendfhip is the plea" 
 fantcfi which likeneffe of conditions hath linked together y fajth 
 the heathen Oratour ; and Saint John tells us expreftely, there 
 muft be a congruence in this confociety, i Iohm.j. If we 
 walke in the light at he is in the light ,we have fellowfhip one rrith 
 another. Be we therefore followers of God as deare Children, 
 Bfbeff.l. 
 
 1. Inholinefle, i. Tet.j.if* as he -which hath called you id 
 holy y fo bey oh holy in all manner ofconvcrfation^ver. \ 6. f Becaufe 
 it iswrittenjbe you holy as lam holy.True it is,God only is ho- 
 lyj.c. infinitely pure,and righteousjyet the Saints are holy ai- 
 fo, i.e. feparate from finne, and corruption, unperfectly here, 
 moft perfectly hereafter in heaven. 
 
 2. In a godly remnneration^endering love for hatred, be- 
 nedictions for execrations, good turnes for bad, prayers for 
 perfections, UW4«£. 5.44,45. That we may be Children of 
 our father, for he makes hisfunyte^ &c. 
 
 g. Ina pitifullcompaffionatendFe s eafi!y moovedto grieve 
 at the miferies cf others, and tofuccour theai,£*^6.;d.#* 
 
 yon 
 
of the Saints. 
 
 you therefore mcrcifutt, as your heavenly father is mercifully 
 Col, 3 . i i.puryou en as the &c. 
 
 4. In pcrfe&ion, Matth. 5.48. Te you therefore f erf eH as 
 your father in heaven is y erf ett ; not as if we could be without 
 finne, as doting fantafticke Familisls averre ; or keepe the 
 whole law as fupsrftit ious Antichriftian Papifts a vowef For 
 Scripture, and each mans enlightened confeience witnefle the 
 contrary. But 1. Comparatively in regard of the weake and 
 wicked. 2. In regard of parts being fanftified in every part, 
 and power of foule and body, to every duty concerning them 
 in fome msalure ; So that there is an upright judgement m 
 the rainde , an honqft heart, a fincere, and good confei- 
 ence. 
 
 5. In walking in the light, 1. hhn 1. 7. Ifwewalkeinthc. 
 light, as he is tn the light, ive have feUowJhip one with another ; 
 and this we may doe by following Gods Word, as our guide 
 m our travaile to eternall bleffednefle. Let Sathans hellifh 
 brood doe the workes of their father the divell, walke foot 
 by foot in thofc curfed paths which Sathafi hath traced out 
 unto them: viz., in the da rke, and damned waiesoffwea- 
 ring, lying, curling, &c. and fo demonftrate to the whole 
 world, that themfelves have fell owfliip with the di veil. Let 
 cavelling carpers deeme thefe fayings hard and harfh Pa- 
 radoxes, peremptorily concluding it to bee altogether im- 
 pofIibleforanymantobeholy,mercifulI,'perfcc1:,&c. as the 
 father in heaven is. Yet let all fuch, who already have, or de- 
 fire to enjoy fellowfhip with the Father, conforme them- 
 feives unto him in the Scripture fenfe, which fpeakes not of 
 equality, but fimilitude, endeavouring to bee holy, loving, 
 merciful!, and perfect; as a daggering childc may imitate a 
 mighty man : This fan&ity, perfection, and fuch like excel- 
 lencies ofall the glorified Saints that are, or fhall be, being no 
 more in comparifon oftbis unparalel'd holinefle,and perfecti- 
 on of God, then the dimme, and duski lli light of a pinking 
 candIe,compare'd with the fplendentluftrcof the radiant fun, 
 enlightned moone, and glittering ftarres. 
 
 »3? 
 
 Ta 
 
 Chap. 
 
! 140 
 
 Iq.Meanes. 
 Duty. 
 
 The Sociktie 
 
 Chap. IX. 
 The fourth weaves and duty, t sprayer to God, 
 
 HAve we or defire we fellow (hip with the fatherjdelight 
 we then to fpeake to him in prayer,and re Joyce to heare 
 1 him fpeake to us in the miniftery of the Word. What fo- 
 dety where intercourfe of fpeech is wanting? every coL 
 league in each community will acknowledge feciety, and mu- 
 tual! exchange of fpeech to be infeperable ; and that it is one 
 way to conncxe men firmely m a friendly fellowship. A word 
 of each. 
 
 1. Should I fay, pray erlefeperfons are grace leffe,\ have my 
 warrant, Z*c£. 12. 10. the fpirit of grace, and prayer being 
 joynt companions. 
 
 2. Should I tcrme them godleffeAthei&s, who can juftly 
 contradict me? not topray,being one of thofe markes, where- 
 with men foolifb, a'fid without God are branded out, PfaL 
 14.4. 
 
 •3 . May I not confidently affirme fnch to have cafl off the 
 feare of the Lord, reftraining prayers before God, lob 
 i.j.8. 
 
 4. May I not pronounce peremptorily, prayerlefle perfons 
 to be destitute of the fpirit of adoption : Saint Paul teftify ing 
 that the Saints have received the fpirit of adoption, whereby 
 they cry Abba father 3 Rom.%. 15, And can a praycrlefle perfon 
 (he wanting gods grace,his feare,the true God and hisbleffed 
 Spirit) have rellowfoip with the Father ? 
 >. Moreover, doe many people pray to no purpofc, asking 
 and not receiving, becaufe they aske amifie,/***.^. their 
 prayers being pinnioned that they cannot mount aloft into the 
 sares ofthe Lord of Sabbaths. 1 . By g-roffe pollutions, f/a. 
 T . * 5 . / will not heare becaufe your hands are full of blond* 2 .B y 
 difobedience to the voice of God in the miniftery of his 
 Word, Zachrf, J 3. therefore — as he cryed and they would not 
 \ heare ; fo they cryed and I would not heare faith the Lord of 
 
 hoafts. 
 
of the Saints. 
 
 '4i 
 
 hoajrs. 3. By impenitency, /oh. g. 2. i.God hearcth notfinners. 
 4. By regarding iniquity in their hearts, Tfal 66. 18. 5-By 
 unmercifulneffc, Prov. 23. 1\. He that ftcp shts cares at the 
 crie of the poorc, foall eric himfelfe and not be heard. 6. By 
 crucltic \Aiicah 3.4. 7"/^w Jhallcrie,Sic. 7. By painted hy- 
 pocrifie, Afof£. 6. 5. 8. By faithlcfle infidelity, lam. -r. 
 
 9. By pharifaicall felfe- conceited neffe, Za^ 18. 11. 14. 
 
 10. By blind ignorance, Mat, 10.22. 7># aske you, Sec. 1 i.By 
 malicious envy, Mkth.6. 1 5 . If you forgive not, 1 2. By pray- 
 ing for thofe things which are impious, urjufr, hartful!, im- 
 poflible, needlefle, or othcrwife not to be prayed for. It 
 frauds us in hand therefore, if we either have, or defire to 
 have fe How fiip with the Father, not onely to pray, but fo to 
 pray as wears directed in the Word of truth, viz. 
 
 1. With a fore*thhking premeditation of the weighti- 
 ncfle of that important duty we are going about, ourowne 
 weaknefie and unworthine_]V,and the dreadfull Ma jefty ofthe 
 Lord to whom we pray : thus we are commanded to m^ 
 words atsd turns to the Lord, Hof.i^.%. TfatJS dealt the peni- 
 tent prodigail, Luke 15. 17.?. [will goto my father, and fay, 
 father, I have finned, &C. 
 
 2. With a fincere purity of heart, Heb, 10. 2 2. L?t us draw 
 neare, Sec. I know it is impoflible for man to be pure,fave on- 
 ly, 1. In regard offormer times of unregeneration. 2. In re- 
 gard of their defires and endeavours. 5. In regard of other 
 men, /a/, fonncs of Belial. 
 
 g. With'a lowly and fubmitfe humility : thus did the fa- 
 ther of the faithfull prayjftilinghimfelfe^^^^/j^.iS 
 27. That prevailing Canaanitifh woman petitioner, OlS 
 1 5.27. Truth Lord, yet the diggrs; & c. Luc 1 8. II, 12. God 
 be merafnlito me afmxser. Thus are we all commanded, Pfal. 
 95.6. Let us bowe, Sec. 
 
 4. With knowledge and underManding, i Cor. 14. 14,15. 
 / will pray with under ft anding. 
 
 ?. With a fe'ifhJhH afiarancc that our prayers (oalbe gran- 
 ted. What els mesneth the ApoftleS'. /aw?/, I.6-7* Let htm 
 aske in faith. Saint 7W, I 77*?. 2.8. Without doubting. And 
 T I our 
 
142 
 
 The Societie 
 
 "Duty. 
 
 Mot. u 
 
 our Saviour Chrift, CM nth. 2 1. 22. A tl things what foever you 
 ask* in Prayer, believing* 
 
 6. With zealous earneflnefle, lames 5. 16*. Cold prayers 
 lofe tbef r fruit and force. 
 
 7. With hearts reconciled to God by true repentance, 
 Ifa. 1. 16. 
 
 8. With hearts reconciled to our brethren by brotherly 
 love, and condonation, <J\fath.6. 14. 
 
 9. With an un wearied conftancy, Crying day and night, 
 Luc. 10.7. Holdinghim faft till he blefle us, gen. 32. 28. 
 And never giving over untill we prevaile, CMath.i^ t ,it 9 2$. 
 #• 28. 
 
 1 o. In the name and mediation of Chrift lefts, the fole Sa- 
 viour of mankind, and the alone Mediator between God and 
 man, I Tim. 2.5. Hitherto you have as \ed nothing in my name , 
 &c. Iohn\6. 23, 
 
 11. For things agreeable to Gods will, 1 John ?. 14. via. 
 For things which are good, holy, law full, poflible^rofitablej 
 and needful!. 
 
 Prayer thus qualified is good and acceptable in the fight of 
 God, x Timl 2. 3. Is an extraordinary (yea beyond imagina- 
 tion) prevailer with the Lord in the courts of heavenrbring- 
 ing fuch who effectually ufc it, to falvation, Rom. 10.13,14. 
 And therefore to an happy enjoyment of fetlowfhip with the 
 Father. 
 
 Chap. X. 
 
 The fiftL^feanet and Duty is hearing of Gods Word. 
 
 DEfire we with the mod earneft longings, drive wea- 
 maine with our utmoft endeavours to heare the Lord 
 fpeake to us in his Word, and delight we extraordinarily in 
 fuch defiresand endeavours. 
 
 This is the word of Gods grace, ABs ao. 32. 1 . Comming 
 from Gods grace. 2. Shewing Gods grace- 3. Working 
 grace in thofe who believe and obey it. 
 
 2. This 
 
of the Saints. 
 
 2. This is the Word of faith, Rom. to. 8. i. Requiring 
 faith to believe it. 2. Teaching what faith is. 3. Begetting 
 and (lengthening the fame. Rom. 10. 17. 
 
 3. This is the Word of life, lohn 6. 6%+Thoti haft the Word 
 ofcternaPJtfs, 1. Begetting a Spiritualliife, 1 Tet. 1. 2?, 
 2. L^ourifbingand ftrengthening cur Spiritual! life, ifet.i. 
 2. And 3. 0:feringeternallIife,/^»5. 35. 
 
 4. This is the W^rdof falvaiion, A8s 13. 26". In regard 
 of its fruits and effecfo,declaring to us the way of faivaticn. 
 
 5 . This is the Word of reconciliation,! Cor.y 1 £. I . Shew- 
 ing how men are reconciled to God. 2. Initrumentally wor- 
 king the fame reconciliation betwixt God offended, and man 
 offending. And therefore a fpeciall meanes to obtaine/?/- 
 
 I lowjlipmth the Father. Let not the examples of the world, 
 ' whole defires after the enjoying of rranfitory delights, and 
 momentany treafures are boundifes 3 and their endeavors end- 
 le(Te,no whit at ail,cr very litle regarding this heavenly voice 
 of the Lord of glory; neither let the ftrange and prepofterous 
 pi aclice of diverfe greater perfons f whofe ufe was ordinary 
 to haveThurfday meetings for bowling ; but not Friday for 
 hearing; thus fleighting, if not contemning the Divine Or- 
 dinance of God) alienate or eftrange your longing defires 
 from this faving and reconciling Word of God. 
 
 1. Say not you (my beloved brethren) you could heare 
 with all reverence and diligence, might it pleafe the Lord 
 himfelfc tofpeake to us. For 1. {hould the Lord himfclfe 
 fpeake from heaven, you durft not heare, Exod. 20. 1 o'Could 
 not they? Andean you? 2. For the Lord doth fpeake by us 
 his Mini fters, as Kings by Ambaffadours, 2 Cor. 5. 20. 
 
 2. Say not with your felves, I could willingly heare, was 
 the Mtfienger this or that famous man ; but fuch, and fuch 
 aremeaneandbafe fellowes in mens efteeme. For were not 
 the Prophets and Apoftles fo accounted of? Yet they were 
 to be heard: and we fee it is the good pleafure ofGoH tofave 
 them that believe by the foolifljneife of preaching, 1 Cor. io. 21. 
 Fool iihneffe,' not in regard of it felfe, but in the opinion of 
 world! v men ; Yet is itthefavonrof death unto death, or of 
 
 life 
 
 3- 
 
 4- 
 5. 
 
144 
 
 The Soci etie 
 
 life unto life, i (for. 2.16. But be it they are meane, yet rhey 
 being Gods mouth, heare them. Is gold or diver of greater 
 weight or worth out ofa purfe of velvet deckc with curious 
 imhroiderings, then ou: ofa plains or homely pouch of lea- 
 ther ? May not meat be aspleafingtothe palate, as wbol- 
 fome in the domack, and as nourifliing to the body of an hun- 
 gry man out ofa clean earthen or woodden p!atter,as out ofa 
 piateoffilvcr? £>**£»** a candle ihine as bright and profitably j 
 from ofa plain woodden candledick,as from of another made j 
 ofthepureftgold, and framed after themoft curious forme 
 the exa&ed skill of the cunningeft artificer could invent} And 
 fHall the Lords Word, better then thoufands ofgold or diver; 
 the mod nourifliing meate of each fanclified fbuie : a light-to 
 the feet, and a lanterne to the paths of godly men, fuffer lode 
 or diminution of its pcerlefle valuation; be difabled from 
 nourifliing the ne w- borne Chridian babes that rhey may 
 grow thereby ; Or have its more then fun-like light (for that 
 cannot guide to heavenj ecclipfed by the meanneffe of the 
 mefienger? 
 
 $ Say not(my brethren,) I cannot heare fuch or fuch, they 
 being reputed naughty men. It was,we know,tbe portion of 
 Eliah, Uremic, Paul, IohnBaptisl, and our Saviour Chrisl, 
 (that man without fin, the bed: Preacher that ever fpake up- 
 on earth J to be accounted peHilent f el/owes, troublers of fates, 
 ring- leaders of SeBaries, deceivers of the people, and therefore 
 not tobe heard. No marvell therefore though the envious 
 man dill drives to ecclipfe the brighted lights, and to darken 
 their bright mining rayes offincere Doctrine, and foundneffe 
 of life, by feme heliifh exhalations of flanderous imputations, 
 drawne out ofthemiditig fogs of the dunghill difpofitions of 
 earthly worldlings by the Heat of malice, pride, and pafTion ; 
 and to deface their blameieffeinnocencyj and the mod up- 
 right,and confcionable cariages in their callings with the dai- 
 ningtinclure of contentious faction, hellifh malicioufnefle, 
 bafe covetoufnefle, opinionativc pride, or fome fuch like vile 
 diffamations obnubilating, and obfeuring thefc fhiningcan 
 dies, to this end and purpofe, that others might fall and never 
 
 rife 
 
of the Saints. 
 
 »45 
 
 rife againe. 'But what, and if the meflenger be a man of infa- 
 mous rank ( as alas there are too many fuch)yet let us regard 
 hisDoclriue which is of God: Anauthenticall Proclamation 
 lofeth nothing of its authority by the promulgation ofade- 
 boift Officer. Eliahs food was acceptable to him although un* 
 cleane ravens were his fervitours: and Ithinke none^ofus 
 willrefufe currant coins comming from the hands of fTbven- 
 Iy or bad companions. And fhall not we heare the Scribes and 
 Phariftes fitting in CMoifes chair 'e, Lfrlath. 23. 1, 2, *. Be- 
 caufe they faj and do not. But argae thus with your felves. 
 
 1. Since no flefh, can heare God and live, Exod. ao. 19. 
 
 2. Since it is impoflible, andagainft thepleafure ofChrift, 
 that he fhould preach againe in his manhood. 3. Since it's no 
 wayes warrantable to expecl preaching by Angels, there be- 
 
 j ing no fuch precept or practice. 4. Since it's not only impof- 
 fible, but unprofitable ( for thofe who will nor, &c. Neither 
 will they believe though one cotne from the dead, Luc. 16. 3 1.} 
 to have a teacher come from the dead. 5. Since ("though it 
 were to be wifhed that none but good me/idid preach the 
 Word) we muft regard, not fo much who Tpeakes, as what 
 is fpoken, we refolve to heare Gods voice in the miniftery of 
 the Word. 
 
 r. Not jpider. like, driving to fucke poifon from the fvvee- 
 tcft flowers. Scribe-like feeking with poy foned hearts to en- 
 trappe the preacher, as if we came to mend him, notour 
 feJves. 
 
 a. Not Athenian- like, itchingly defiring novelties, new 
 texts, new Teachers, not feeking for grace, but newes to 
 feed our vaineand fond curioflty. 
 
 3. Not anprofitably, like riven veflels,which receive plen- 
 ty of water, yet Ieake out all. 
 
 4. Nor obflinatdj , like the pertinacious ftiffe-necked 
 Iewes who refolutely anfwered , they would not hearken, 
 lerem. 44. 1 o. But with a ferious Chr i ftian preparation, dili- 
 gent attention, 'poft-confideration, and practice, the end of 
 hearing. This word of God offering health to the ficke,liber- 
 ty to the bond, life to the dead. It having whatfoever is de- 
 V fireaMe, 
 
\^6 
 
 Mm.\ 
 
 The Societib 
 
 6. Me Ana • 
 T>»tj. 
 
 fireable, whether profit, furpaflmg gold ; or delight, Tweeter 
 then hony. And itbting* word ot reconciliation, fo a meanes 
 to obtihcfeHowfiip with the Father where it is wanting,and 
 a neceflary duty for all fuch who h&ve fellowfhip with the 
 Father, delightfully to heare Gcd ipeake to them in his 
 Word. 
 
 Chap. XL 
 
 Thefixt Meanes andT^aty Ij, Seeking the Lord* 
 
 HAve the Saints fuch sfeliowfhip ? Seeke we the Lord,that 
 we alfo may ha ye fellowship with the Father. For, the 
 Lord will not for fake them that feeke him, PfaJ.p. 10. This is 
 neither the laft, nor the leaft meanes to obtaine fociery with 
 the Lord. The Holy Ghoft in many places frequently incul- 
 cating this dpty, ftirring us up to feeke the Lord, directs, and 
 guides us how, and preffeth us forward to get communion 
 with the Father. For what is it to feeke the Lord, fave to 
 feeke the love and favour, fellowfhippeand fruition of the 
 Lord? And how fliall we get communion with the Lord,bet- 
 ter, then by fceking the Lord ? viz,. Seeking to know him, 
 fecking to obey him, that we may enjoy ^^. ? Sociall combinati- 
 ons are not compacted til after former,fervent,and frequent 
 feeking. Courtly dignities,country offices if of profit, meet 
 mates for mariages, friendly companions, who ftickeclofer 
 then brethren ; arts, and feiences, health, liberty, wifedome 
 wealth, yea, grace, and glory, therefore ftlkwfiip with the 
 Father, if waiting, mult be fought that they may be had. 
 Seeke we therefore to parifie, to pleafe, that fo wc may pof- 
 feffe the Lord, or have fellowfhip with the Father. 
 
 Oh,feeke him therefore, and that, i . Sincqrely and unfai- 
 nedly, Dem . 4. 20. If thou feeke the Lord thy Cfod, thou /halt 
 find him, if thott feeke him with all thy heart, and with all thy 
 foule. 1 Chron. 22. 19. Set your heart, and y our fonle to feeke 
 the Lord jGurGcd. ler. 29. 13. Tefvall feeke me ^ and find me, 
 whenjou fha 11 feeke me with ally our heart. 
 
 a. Fervently, 
 
of 'the Saints, 
 
 MJ 
 
 2. Fervently and earneftly, Ifa. 26. 9. With mjfoule have 
 I de fired thee, with my ftirit within me will Ifeeke thee, — 
 with nil thy heart andfoule. 
 
 3. Humbly and fubmimVely, £<?/>£• 2. 5. Sceke the Lord je 
 mseke of the earth, 
 
 4. Timely and fcafonably. lfa.%^.6. Seeks the Lord while 
 he may be found. Pro v. 8. 1 7. Thofe who feeke me early , {ball 
 find me. 
 
 5. Conftantlyandpainefully. Trov. 2.4. Seeking him as 
 fiver, and fear thing for him as for hidden treafures. Seeke we 
 therefore, and that; 
 
 1. By godly meditation- Cant.y\. By night on my bed I 
 fought, dec 
 
 2. By unfained faith. Heb, 11.6. He that commethto god 
 musl believe that God it,andthat he id a rewarde'r of them that 
 diligently fee he him. 
 
 3. By true repentance. tsfbls 17.27. Seeke the Lord, — 30. 
 ever, — repenU 
 
 4* By humility, Zeph. 2. 3. Seeke the LordaUyemeeke. 
 
 5. By fearching the Scriptures. Iohn%. 27. Search the 
 Scriptures, Sec. 
 
 6. By Chriftian conference. Cant. 6.1. whither,-** that 
 feeke,Zach.%.2\. 
 
 If moving inducements will prevaile, behold 
 
 1. The Soveraigne mandate of the Lord of Hofts. Thus 
 faith the Lord ofHosls unto the boufe oflfraeljeek^you mejfa. 
 
 55.6.^/5.4. 
 
 2. The Lords pronencfTe and eafineffe to be found, 
 * Chron. 15.4.15. "But when — and fought him, he was found 
 
 of them. 
 
 3 . The perill and danger depending upon the neglect here- 
 of, ler. 10. 21 . The P after s are become brutijh, and have net 
 fought the Lord, therefore they Jball not profper, and their fiockj 
 fhalbe feat teredo. Ezra 8. 22. His wrath isagain/i them that for- 
 fake him. 
 
 4. The fuperabundant proraifes which are made to thefe 
 who feck him. ©£#,4. 20, Ur. 19. 12,1 3, 14.7 'onfall 'find me, 
 dec. V 2 5 The 
 
 Me ones v 
 
 4- 
 Mot* x. 
 
ufi 
 
 The Societie 
 
 5. The profitable advantages redounding to all thofe who 
 rightly feeke the Lord are very large and many. As for 
 example. 
 
 1. Reft on every [tie from enemies, 2 Chron. 14. 7. Be- 
 caufe, &c. 
 
 2. The hiind cf the Lord u with them for good who feeke him, 
 Ez,ra$,22. 
 
 3 . They (haR never beforfaken who feeke (jod, Pfal. o. 10. 
 
 4 . They /hall want no good things Pfal, 3 4 . 1 o. 
 
 5. The Lord ^ good to the fottle which feeke th him } Lam. 3.23 
 
 6. They /hall live that fee k^ God y Amos. 5 6\ 
 Inftigateandilirreupyour ielvesto feeke the Lord with 
 
 thefe, or fuch like meditations as thefe fcure following. 
 
 1. Shall the Centurions fervant go, and come, do this and 
 that,at bis Matters bidding? Ought allfervants to obey the 
 injunctions of their Maifters in ail things,/?*'/, which are law- 
 fully and not gainfaid by higher authority, and [hall wrefufe 
 to obey the Divine and heavenly precept of the Lord, whofe 
 will the creatures readily fulfill, although it thwart and c-rofle 
 the order of nature *, fireceafingtobnrne, lions laying afide 
 their ravening diipofition, waters becomming unpaflable, an 
 afle fpeaking, ravens officioufly ferving a Prophet, and thofe 
 fwift runners in the firmament (landing flill, the one upon 
 Gibeon, the other in the valley of Ai j'alon : and ihall we dif- 
 obey an edict fo ;uft and profitable, of a God fo gracious and 
 powerful! ? 
 
 2. frill the adventurous Merchant feeke forpeartesjthe 
 ^refolutefouldierfor honourable conqutft, hardiy, if ever at- 
 tained? Andfoallwe neglecl to fetke the Lord fo eafily found, 
 if rightly fought ? 
 
 3,. »_s4re d//fuch lyable to the dreadfnll wrath ofGod,who 
 neglect this duty ) And /hall we incurre fuch fearefull plagues? 
 
 4. Are the Lords gracious promifes fo ample and rich? 
 Ptis rewards graunted to fuch as feeke him unfpeakable for 
 number and valuation ? And/hall we refufe them? No, no, 
 fince the Lord hath commanded us by his authority (then 
 which none more Soveraigne) to do a thing neither impof- 
 
 fiblc, 
 
of the Saints. 
 
 149 
 
 fible, nor difficult, /&* neglect whereof being pcrillcus; the 
 performance whereof being very profitable ; we refolve 
 hereafter through the afMance of his grace(although world- 
 ly men with defires infatiable as hell, feeke for either new- 
 fangled toyes, as the fantaftique falliion- monger; exceJTive 
 dainties,as the gourmanciifing glutton; undefervedrenowne, 
 as the ambitioufly infolent ; earthly pclfe, as the dunghill 
 Mammomfr, or inch "like idle, and unprofitable, if not hurt- 
 full things. ) tofeeke thefaving knowledge oi God,ofabfolute 
 neceflity, of excellent dignity, and unfpeakable utility, to j 
 feekethttove, and favour of God, being both free, and great, 
 tender, everlafting, and unparalelM, by obeying him. So will 
 wefeeke that we may know him; that tyio-wing we may obey 
 him; that knowing and obeying^ we may enjoy him. That 
 thus feeking to fleafe % to pacifie, and pojfejfe-, we may obtaine, 
 and enjoy thufellowfiif mthths Father, 
 
 Ghap. XII. 
 
 Tbefivemb Means* and Duty ufvtftifying the Lords Dap 
 s • 
 
 HAve we, or defire we fellow fliip with the Father ? If 
 we have, declare it ; if we defire it, kc\t it ; By kee- 
 ping Gods Sabbath jchcofing the thing which pleaftth Gcd; 
 taking, hold on his Covenant; fervingthe Lord,&c. That 
 alltheie are markesand duties of fuch who have fellowship 
 with thePather,andmcanes for fuch to ufe, who defire to get 
 or kecpe communion w 7 ith the Father; The Lord himfelfe 
 by themouth of hisfervant Ifaiahdcth {efficiently declare, 
 56. 3. In which chapter is contained a pre-occupation, or re- 
 moving ofa fecret objection or inward temptation made by 
 thepious Profeliees, and godly Eunucbesagainft thcmfelves; 
 the former objecting fcparation from Gods people,tbe latter 
 their miferable estate ; the Law curfing the irapcteiK, and 
 childiefTe. To which objection the Lord himfelfe makes an- 
 fwer, in which he plainely doth prohibite fuch rcafonings 
 and difpurings; and interdict fuch imaginations, and col- 
 _ V 3 lech" on s 
 
 Duty* 
 
1)0 
 
 The Societie 
 
 fufiin cals it the 
 day of the funne ; 
 becaufe he writes 
 to the Gentiles, 
 faith IValUm. 
 laJUnwditm foils 
 appeUat,qma ad 
 Gentiles fcribit, & 
 WaLcap.y.p.if], 
 Qui dies Jilts a 
 frofanis, r Do;-:;t*ii' 
 cus a Sanctis diet' 
 bttitr. Be\* in 
 iCor 16. i. 
 Qui olim dUifolis 
 nunc dominicus 
 dicitur.JdemJun. 
 Trem.bib. 
 
 Name of the day. 
 Dies Lutite. 
 Vies Martit. 
 
 Cannon 13. 
 Tcrtul.lib.de CO. 
 ronamilitis. c.3. 
 Cyprian Epift. \6. 
 ad Fidum de in 
 famib:bab.p. aji, 
 TriptOs & domini- 
 cm. 
 
 Vropterea. quod Do 
 minus a marts ad 
 vita/n redierit,do- 
 rninicus appellator, 
 T.i.p.io$.<.i)t 
 
 ?r*i <i8. 
 
 lections (let them not fay )znd promife better,and greater pre- 
 rogatives then thofc which they wanted. So bee that thefe 
 ftrangers, and Eunuchs were fuch who had joynedthetnfelves 
 to the Lord,ver. g . and declared this conjunction by thefe pra- 
 clifes of piety, ver.4-& 6\and therefore I may fafelyand war- 
 rantably adde to thofe former meanes, markes, and duties, 
 thefe following. 
 
 The keeping therefore of the Lords Sabbath is a figne, and 
 meanes of rnans communion with God. Although then 
 there were many Sabbaths' of the Lord (called his, to {hew 
 who was the author ofthem,and to what end, and ufe ordai- 
 ned,and to diftinguifTi them from Idols Sab6aths, or fealts of 
 falfe gods,ordivels) viz. i. Eternall, celeftiall, and glori- 
 ous. 2. Temporall, and typicall which were fhaddowes of 
 the other. Which temporall were fome of yeares, fome of 
 weekes, and fome of dayes : yet in regard that onely of daies 
 (of the temporall) is now remaining , I purpofc to confine 
 my felfc to that. And palling over thofe ceremonial!, and 
 Iewifli Sacrifices which are wholly ccafed ; as 2 lambes of a 
 ye are eld without blemifh ; 2 tenth deales of fine flour e miriglcd 
 with oj k\ and onedrinhe offering thereof y Nur/*b,2%.Q,\c, I 
 will onely pointat fome of thefe fubflantiall, andmorall du- 
 ties vvhich God once commanded, and never fincc forbad. 
 Call the day what you plcafe (neither am I fcrupulous,or con- 
 tentious about words) 1. Either Sunday, which is an ordinary 
 name of the day, as Ulfundaj&c. for the reft of the daies : 
 Saint Luke calling a certaine hill in Athens \ LMars hill, A&s 
 17.10. 2. .Or the firfi day of theweeke, as Saint Paul doth, 
 i.£V.i6.i. 3. Or the Lords *£<;;. becaufe the Lord then 
 rofe, as Saint John, Rev.1.9. The Canons of our Church ,• 
 our pious flatutes made concerning this day, in the reignc of 
 our gracious Soveraigne King Charles: This day w*u 
 called the day ofthefunneby the prophage , the Lords day oj the 
 Saint s,fa\th Bezaift was intimepafl called the day of the fun, 
 now it's called the Lords day, faith 'Bez.a, So Tertullian faith, 
 Cyprian, and others, and the ancient Fathers ; as Chryfoftome, 
 ^becaufe the Lord in it returned fiom death to life ', it is called 
 
 the 
 
of the Saints. 
 
 '5» 
 
 the Lords day. 2 4. Or the Sabbath, which name is ufed and is 
 notlewifh. 1. The name being morall,not ceremonial!. 2. It 
 lively expretfing the nature of the day. 3. The reft being per- 
 petuall; therefore the name may , although our Lords day hath 
 not that name in the new Teirament. For 1. our Saviour 
 could not fpeakc of it at all, it not being till his RefnrreeTion. 
 And the Apoftlescalleditthe^rfi?^, the Lords day, for di- 
 ftincUon fake the better to be underftood, not abolishing it \ 
 therfore I hope,I taxing no man for calling it by the name of 
 Sunday,none will fault me if I rule it the Lords day;I hiving 
 Statute, Canon, and divine law to warrant me. And be in- 
 treated to keepe the day holy, by doing fuch dntics which re- 
 maine to be performed of us under the GcfpelJ. This kee- 
 ping being a meanes of mans communion with God ; In that 
 it is an occafion , and meanes of hearing Gods Word , 
 whereby faith commcth ,- and alfo of v^ccisfin^ the Sacra* 
 ments, and ufing of Prayer, whereby we draw Deere to God. 
 I will onely, and that concifely point at feme of the Lords 
 daies duties; I handling them now onely by way of uh Co 
 I another doctrine. That we may keepe the Sabbath or the I 
 Lords day, wcmuftobfervantly take notice, of the negative, 
 and affirmative precepts. Negamc,precifcly prohibiting the 
 doing ofany manner of works: 1. Servile, wherein we fertre 
 our fe'ves, not God ; therefore all finfull actions of body and 
 fouk; for although thefe are flricliy forbidden cuery day,yet it 
 is a greater fin to do them upon this day, k offering fewer vr- 
 ging,or alluring provocations; and affording more helps, and j ? ir M 
 mranesagainftthem. 2. >tf//w r orkesof mindeorbody need- 
 IefTe 5 or unneceflary. By the word Thcu (bait doe no manner of 
 aw^f , are not tinker flood the viticm worlds of menace an fe they 
 are never permit tedfiutfervile worses of~X Ggtifyingiofcrve, 
 by which every one Tty reafonof his vocation doth pnrfxe his li- 
 \ faith ITaiUxs. But 'cafe I mould wander in fo wide 
 and fpacious a field, * sail the re fore (hew you what others, 
 which I have read, fay, and then give mine aniwer onely to 
 fome questions. 
 
 KflDtfcm rufcha 
 
 non i>iteUigun- 
 tur direcle 
 oper* beminum 
 
 - 
 
 Otstnis 
 
 TUHtquxm con'i- 
 Jwitur: fcd.opr.TA 1 
 
 ferx'irt per out 
 
 fr* rst: 
 
 Htsfuc viiffmmexi 
 erect, *rc. Wal 
 Ja?us de 4. picccp. 
 
 
i 5 z 
 
 TbeS 
 
 OCl ETIE 
 
 Ignatius that ancient Biftiop 
 Omnii Chilli amator Da. of Antioch in his 3. Epiftle 
 minieum celebret Diem^Diem which is none of his 5 . coun- 
 refurre&ioni confecratum Do- terfeit Epiftles^raitbjLet evc- 
 mimc<t % Reginam & Frinci* ry one that lovethChrift keep 
 pern Dierttm omnium, in qua, the Lords Day,- which is the 
 — & vit* &c. Epift. $.ad Queenc of dayes, in which 
 Magnefianos. death is overcome, and life is 
 
 fprungupin Chrift. 
 
 Die vera qui Dominic us Renowned C on ft amine ox.- 
 
 vocatur, quern Kebr<zi pn- dained as follovveth. That day 
 
 mum voeant , Gr&ci autem which is called the Lords 
 
 Soli diftribuum L , & qui ante Day, which the Hebrewes 
 
 feptimum eft, fancivit, a ju~ call thefirit day; which the 
 
 Mens, afys^ caufis miverfos Grecians attribute to the Sun; 
 
 habere vacattonem, & in eo which is before the 7. day,be 
 
 taatum oratiombtu occttpari. ordained that aH (hould ceafe 
 
 Honorabat (fi*Confantinus) from fuits and other bufincf- 
 
 <tutem ( Z)ominicumDiem,qui- fes, and to be only occupied 
 
 aineo ChriHtu refurrexit a in prayers upon it: and in- 
 
 mortuU. Soz,omen» Biftor. deed hee did honour the 
 
 EccLTripart.lib.i.Cap. 10. Lords Day; becaufe in it 
 
 pag. 27^ 
 
 Chrift rofe from the dead. 
 
 Dsminicumergo Diem<iA- S c . zAugttftine faith , the 
 poftoli, & Apeftohci viri ideo Lords Day the Apoftles and 
 religiofa folemnitate haben- Apoftolicall men have ordai- 
 dumfanxerunt, quiaineodem ned with religious holineffe 
 Redempton nofter a mortuis to be kept ; becaufe in the 
 rejurrexit : qui% ideo Domi- fame our Redeemer rofe from 
 nicusappellatur.ut ineoater* the dead, and therefore is cal- 
 rcmsoperibus, velmundiitle- led the Dominical! or Lords 
 cebrii abfiinentes; tantu Divi- Day, that in it we may onely 
 nit cultibmferviamw\ ipfe efl attend on the Divine Service; 
 primmdiesfeculi, in ipfo for- this is the fir ft Day of the 
 matafnt elementamudhin ipfo world, in it were created the 
 creatifunt Angeli\in ipfo quoj^ elements and the Angels; up- 
 refurrexit amortuis Qhriftm\ on this Day Chrift rofe ; 
 
of the Saints, 
 
 &c* Serm* 2 J I. de tem- 
 pore* 
 
 Videtmus ne — fed diei 
 dominifi fequeflrati a rnrali 
 opers , & ab omni negotio, feli 
 divino culttri vaccinas, ibid. 
 
 Nequc venationefe occnpet, 
 & diabolico mancipetur officio , 
 cirumvagandocampos, & fjl- 
 va4 > clamor cm & cachinnum 
 ore ex titans* Ibid* 
 
 Tunc ip ft for is aut can fas di» 
 cere % attt dtv^fis (tudent ca- 
 lumny* impugn zre^atit videli- 
 cet in alea y vel injocis tnutili- 
 bus injidiari — quatenus unfits 
 pun%HS did ad deiofficinm, & 
 reliquum diurnum fpatixm 
 cam noEle fmvtl ad coram de- 
 ptttctur voluptates* Idem. 
 Ibtd. 
 
 Melius vtique toto die fo* 
 derenty quam toto die falta- 
 rent* Con.i* part.i* in Pfal. 
 
 3*. 
 
 ^Melius enim arare y quam 
 
 faltare in Sabbato — iffi ab 
 cpere bono vacant, epercnuga- 
 terionon vacant, in tit ah Pfal* 
 91- 
 
 and the holy Ghoft was gi- 
 ven; & Manna firft defcended 
 from heaven upon this day. 
 a^fndagaine, Being feque- 
 ftred from all rufticall works, 
 and bufinefle wee .give- our 
 ielvcs wholly to the worfliip 
 of God. 
 
 Neither let him bufie him- 
 felfein hunting, and enthrall 
 bimfelf in any devillifli work, 
 in wandering about the fields, 
 and woods , making a loud 
 hotfe and laughtcr,&c. 
 
 And in the fame Sermon 
 reprooving certaine diforders 
 on the Lords day : hee faith, 
 Then (fcil. in the time of the 
 pubiiquc Wpcfiiip of God) 
 without doores they tel tales, 
 or ftudy to fight againit o* 
 thersby (landers; or to take 
 great paines at dice, or other 
 unprofitable fports: — as if 
 one period of the day was Cct 
 apart to the fervice ofGod, 
 and the reft of the day and the 
 night to their own pleafures. 
 The fame father faith thus 
 in one place; They might bet* 
 ter diggc aU the day , then 
 dance all the day. 
 
 And in another place ; It is 
 better to plow then to dance 
 upon the .Sabbath: — they 
 reft from a good worke ; reft 
 not from avaine and trifling 
 work. X Nbn 
 
 V 
 
154 
 
 The Societie 
 
 No* hoc ah tern folttm ra- 
 tione aptum eft tempm ad be» 
 nignit at em, prompt o &alacri 
 ammo exercendam ; fed & 
 quod habet quietem t & remif- 
 fionem, immumtatem^ & va- 
 cations™ alaboribtts. Chryf. 
 Tom. 4. pag. J45. in i.Cor. 
 H omit. 45 . 
 
 Primo die qui - dominicus 
 appellator celebres Magiftri ac 
 do tl ores , Santli patres noHri 
 nobii canendHm y & Pfallendum 
 centefimum decimum ocla- 
 uum Pfalmum tradiderunt* 
 T. j. Pag. 1055. 
 
 And S. Chrjfoftome {pea- 
 king of the fitriefle ofthis day 
 for workes of mercy; faitbjt 
 is a fit time to pracWe libera- 
 lity with a ready and willing 
 mind; not only in thisregard, 
 but alfo becaufe it hath reft, 
 ceafing,freedome,and vacati- 
 on from labours. And in ano- 
 ther place he faith : 
 
 Our reverend teachers,and 
 inftruclers, our holy fathers 
 have given us the 1 1 8.PfaIme 
 to fing the firft day, which is 
 called the Lords day. 
 
 Totoh6cdieta»^ 
 tummodo vaCAndit; 
 quid tots hoc die 
 mxntti deo expav. 
 
 denda. - 
 
 Leo the firft, commanded Sunday to bee kept holy. And that 
 all Chriftiansftould behave themf elves godly \and vertuouflj aH 
 the day long in preachingfiearing^andremembring the Word of 
 Cjod, vifiting theficke, andpore y and comforting the comfort- 
 Utfe. 
 
 Zif^thethird.ataCounfellin/^^/, decreed thai Sun- 
 dates fbonld be kept holy with all reverence ; and that all men 
 fhouldabslaine thofe daies from all fervile worke, and rvorldy 
 bufinejfe ; and that there (hotttd be no faires, markets t or any 
 buying, or felling on the Sundaies. 
 
 I have read that in a Counfeil at iViV^order was taken that 
 thofe who either kept court , bought y or fold \or otherwife propha- 
 nedthe 'Sahbath^Jhould be prohibited the Communion : becaufe 
 that whole day we ought onely to reft, and fpread abroad our 
 hands in prayer to God. The ancienuv aide fifes and tAlbi- 
 genfes who w£re Luther s, and our forerunners iri a fhort 
 Commentary upon the Commandements; fay, They that 
 mil keep the' Sabbath , muft bee car e full of four e things : 
 uToceafe pom aUwtnldlf labours. 2. Not to Jin. 3. Not to 
 
 be 
 
of the Saints. 
 
 bee idle* 4. To doe things for the good , and benefit of the 
 fbtsle. 
 
 Our owne Canons enjoyne us to celebrate the Lords day ac- 
 cording to Gods willy i.e. in hearing the Word of God read, and 
 taught tn private and pub like prayers, in acknowledging our of- 
 fence t to Cjod> and amendment of the fame % in reconciling our 
 felves charitably to our neighbours where difpleafure hath bene : 
 In oft receiving the Communion of the body, and blottd of 
 ChriFl, in v if ting the poore \andficke,andufmg all godly and fi- 
 ber converfation, Thus faith our Canon. 
 
 1. An Acl made in the firft yeare of our gracious Soveraigne 
 King CHARLES, faith thus : Keeping of the Lords day 
 is aprincipallpart of the truefervice of God, which in very many 
 places of this Realme hath bene and now is prophaned y and neg- 
 letledby a diforderly fort of people, in exercijtng,and frequenting 
 'Bearbaiting, Bulb ay ting,Enterludes, Common playes,&c. Vp- 
 on the Lords day. 
 
 There (hall be no meetings — of people out of their owne Pa- 
 rijhes on the Lords day for any /ports, or-faftimes whatfoe- 
 ver; nor any H e or eb ay tin g^u lb ay ting, Enterludes, Common 
 playts, or other unlaw full exercifes,or paslimes ufed by anyper- 
 fon within their owne Pari/h. The mulclfor every breach of this 
 ftatuteU 3 /hillings 4 pence. 
 
 Our Homily concerning the firft part of the place, and 
 time of prayer, faith, </od hath given ex preffe charge to all 
 men, that upon the Sabbath, which is our Sunday, they fhould 
 ceafefrom all weekely and workday labour, — evenfo Gods obe» 
 dient people fhould ufe the Sunday holily, & reft from their com- 
 mon and daily bu/ineffe, and give themfelves wholly to heavenly 
 exercifes ofCjods true Religion,andferviee.In the fame Homi- 
 ly. It is lamentable to fee thewicleedboldneffeofthofe,whowill 
 be counted Gods people, — thefe are of two forts. The one fort if 
 they have any bttfineffe to doe, though there be no extreme need, 
 they mutt not jp are for the Sunday, they musl ride, and jour- 
 ney on the Sunday ; drive and can ie ; rowe, and ferrey ; buy, 
 and fell on the Sunday, — The other fort is worfe, — although 
 they will not labour ; yet will they not refi in holineffe, as Cjod 
 
 X 2 com- 
 
 15; 
 
 Can.ij. 1 
 
 Anno Caroli. 
 
 Another Samte. 
 \6rt. 
 
 PageijS. 
 
 Page 1 $* 
 
! 
 
 156 
 
 The Societie 
 
 Page 31P. 
 
 i Page***- 
 
 
 Page 441. 
 
 commandeth, but reft in ungodlineffe, andfilthineffe 3 pranfing 
 in their pride, franking, and pricking, pointing and painting 
 t hem fs Ives to be gorgeous, and gay \ they refl in excefje, andfu- 
 perpnty, inglutttony 3 anddr%nkennejfe. like rats, andfwine : 
 they refl in brawling, and railings in quarrelling, and fiahtin^ : 
 they refl in wantonneffe and tejijh talking , &c. So that (jodi* 
 more difhonowed, and the div ell better ferved on the Sunday, 
 then en aHthe dales of the weeke befides. And if) the concltifion 
 of the fecond part, thus. Come with an heart fifted,and clean- 
 fed from worldly and carnall aff tlion, and defircs ; jhake off ad 
 vaine thoughts which may hinder thee ft cm Gods trueftrvice ; 
 the bird, &c. Bifhop Babington writing upon the fourth 
 verfe of the 3 1. Chapter of Exodus, faith thus : aA place ne- 
 ver to be forgotten, touching the Lords commandement of the 
 Sabbath ; for he will not have his owne worke me died with on 
 that day. Oh what can we thinke of our workes ? His taberna- 
 cle builder muft be forbidden, and our buildings muflgoe on. 
 Reade and fee le that place in Ieremy 17. 25. with a tender 
 heart. Thenfhall—- gates, i.e. the government Jhall ft and and 
 flour $fls y ver.i*j< Kindle a fire, i.e. the Lord will overtume. all 
 w ith great deflrutlion. He is the fame now he was then, and his 
 gleryis as deare to him. The fame reverend Divine, in his 8 
 note upon the 16 Chapter ofJExsdus. faith thus : Forget not 
 to mark? the great care that Cjod had of his Sabbath, that it 
 miq})t be kept holy ; • — Afay not agoodfoule thus reafen. Cjood 
 Lot d 7 what doe 1 upon the Sabbath day f this people of his might 
 net gather Manna ; and may I gee tofaires 3 and markets, to dan- 
 cings j and drihkings, to wakes, and wantonneffe ; to bearebai' 
 tings, and buibai tings, withfuch like wicked prophanations of 
 the Lords day ? CMay J bee abfent from the Church, — 
 walking about my clofes, and grounds, (ending myfervants. and 
 cat tell totownes with come, which I have fold before — are 
 thefe workes for the Sabbath ? Can I anfwer this to my God y 
 that gives me flxe dales for myfelfe, and takes but one to him* 
 felfe? Of which 1 rob him alfo,&c Bifhop "Bayly in the Pra- 
 ctice of Piety jfai th , we are to ceafe from all civill workes, gene- 
 rally from the leaft to the great eft; & inftanceth in thefe feaven. 
 
 l. Workes 
 
of the Saints. 
 
 »57 
 
 2. Carrying of burdens. 3. Keeping 
 4. Studying any 'Bootes but Scrip - 
 
 I. Works of our calling, 
 of F aires and CMarkcts 
 
 ture and 'Divinity, r . Allrecreatiws andjperts which at ether 
 times are lawfalL 6. Crofe fseaizg, and hberall drinking. 
 7. Talking about worldly things. I need not therefore lay 
 with learned Sir Walter Rauleigh. / rather chufe to indstre the 
 wounds of thofe darts which envie cafleth at r.vvcltie^ then 
 to go on fafely and feepily in the eafe waits of ancient mi ft a* 
 kings : feeing to bee learned in many err ears , or to bee te- 
 nor ant in all things hath little diver fine. I having inch 
 a cloud of witntffes Neotericke and of hoare- headed 
 antiquity which defend the fame in fubftance (feme in 
 one thing, feme in another,) which I purpofe to propound to 
 ycur confiderations. I hope therefore that none will taxe me 
 of Sabbatarian paradoxes, Apccalipticali frenfies, or Herte- 
 rodoxe opinions, I being guided by the light oftrutb^nd that 
 light which Writers ancientandmoderne have fetnptolead 
 me. In a word therefore conflder (for I purpofe to propound 
 onely foure things to your confederations, nor peremptorily 
 concluding negatively, or affirmatively.) 
 
 Whether it can be lawful! for us to do any bodily worfces 
 upon the Lords Day, fuch onely except, which prefent necef- 
 llty compels unto for preservation of life; thus Elijahhy 
 fiighr; the CMzcabces by fight did, andw-e may, andmuft 
 preierve our lives ; the recovery of health ; convenient pre- 
 servation of health, as the ordering ofmeare for the day; the 
 Difciples plucked, and rubbed theeares ofecrne; for if we 
 may water and fodder the beaft, Luc. tip 15. (which yet 
 could live a day without,) that - fo it might be a comfortable 
 day to it; no doubt tut we may drdTefood fcrcurowne 
 comfort. Decency ofthe body, as clothing the fame. Prefcr- 
 vation of goods, by raking out of, or defending frcrn dan- 
 gers, Luc. i?. 15. And giving neccflarvprcvificn to them, 
 Luc. 14. 5. Yea to the fading beaft to &z& hrm. 1 . Beeaufe 
 elfe he could not live fo chearefuily. 2. The labour is the 
 fame in giving much or little. 5. All creatures may then have 
 the ordinary provilioa of the weekeat the ieaft. 4. Elfe to 
 
 X 3 the 
 
 X.Bfolcc. 
 2. Chapter. 
 
 r. Confid. 
 
 1 Rc S .i ? r&. 
 
ija 
 
 ibe bOCIETIE 
 
 TertuI.Iib.a con- 
 tra Marcyonem, 
 
 OXjc Sabbati in- 
 fficii legem opera 
 humana % non divi- 
 naprohibtntem, 
 -Non fades -9- 
 p*>Qgod?VH% 
 tuurBi—xAram 
 vera circumferre, 
 ne% quoudiiinim 
 opus ziieri polefiy 
 nej s humannm, fed 
 bonum & facro* 
 fan£lum t & ex ipfo 
 Deiprxcepto ttU% 
 divwum. 
 
 Nee e\us obfervaw 
 | c&fitls.ge data in 
 Stna'fedaHiz cele- 
 brahfltuTiHt apparel 
 ex Mann & pluvid, 
 Exod.Jd.Martyr 
 inGen.2, 
 Ex hoc locoproba- 
 hilts con]e6iura eU- 
 citur^abbathi 
 fiKclttatem 
 fuijfe prior em U 
 ge,& certe quam 
 ! ami narravit Mo- 
 fes vmtoi fuijfc 
 diefepumo Man- 
 na toUigere vide- 
 fur ex receptanoti 
 ttd & u r u Jump. 
 
 ccp. 
 
 the hurt of the creature, folofTe of goods. NeceJJitj is fancli- 
 fied, and may {tend for juftexcufe; when we cannot keepc 
 the reft of the commandemsnts without breach of one of the 
 reft. e.g. I am bound to preferve life; a man or beaft is in 
 danger of death; Imay breaketherefttofavelife; God will 
 have mercy and not facrifice : mercy is a worke of fancliflca- 
 tion;facrih*ceameanes; we muft leave themcanes, and do 
 the worke. Tertullian faith, (J od forbad humane workes y not 
 T>ivine. — Thou (halt do no manner of worke .what manner of 
 worke? what fad of works?. Namely thine owne. — But to car- 
 ry about the Ar\e{fc\ about the wals of IerichoJ can neither 
 feeme a daily worke, nor an humane •, but a good and a holy workj 
 and therefore from the very commandement of god Divine. 
 Thofe therefore I meane which may be forborne without 
 breach of charity finning againft nature, or hurt of the crea- 
 tures. Andtherefore, 1. Whether thofe are not blame- wor- 
 thy who trot about for gaine or pleafure, buy and fell grinde, 
 and bake, patch, and mend, or do any other outward, or in- 
 ward worke of man or woman, which may be donebefore* 
 or ftay till afterward, 2 . And if it be not good for each man 
 to reafon thus, or after the like manner with his owne foule. 
 1 . Is the fourth Commandement a precept which is morall, 
 as it muft needs be : For, i. Elfe there would be but nine mo- 
 rall Precepts. 2. It being delivered in mount Sinai, at the 
 fame time, by the fame Law- giver, after the fame manner, 
 with more motives, and a fpeciall Memento. 3. Given in 
 7>aradife 9 »bfcrvcd from the beginning before any Ceremo- 
 niallLaw was given. Neither didtheobfervation of the Sab- 
 bath begm^ when the Law was given in Sinai , but it was folem- 
 ni^edbefere as appearcs. by the raine ef Manna, Exod. 16. faith 
 T. Martyr. 
 
 From thi* place 4 probable conjecture u fetched, that the fan- 
 clificationofthe Sabbath was before the Law y and truly when 
 Mofes didfiew before that they were forbidden to gather Man- 
 na npon the feventh day, hefe,emes to conclude that it was taken 
 from received knowledge and ufe, faith M r . Calvin. 2. Did 
 our Saviour Chrifi lefts confirme the morality of it, com- 
 
 mm 
 
 L 
 
of the Saints, 
 
 ming to fulfill, not to breake one jot or title of the Morall 
 Law. 3. And do the fame reafons which bound the Iewes, 
 oblige me to the performance of fuch duties, as in it are en- 
 joyned, and reftraine roe as well as them; 1. God giving 
 me fixe day es as he gave them. 2. Being my God as hew: s 
 theirs. 3. Proposing his example for my imitation. And, 
 4. 1 needing his WeHing as much as they. And doth this com- 
 mandement precifely inhibite the doing of any manner of 
 worke; infomuch that thofe holy followers ofCbri/t, Luc. 
 23. ^ , 6. fand their puritannicall precifenefle is commended) 
 abfteined from fo good a worke atio embalme the body of 
 our Saviour, their fpices and oyntmems being already pre- 
 pared; and flialll gad to faires and markets, fhall I waike a- 
 bout my clofesor grounds (except it be to meditate or to 
 praife God for his bounty towards~me; ) fhail I fend my fer- 
 vantsand cattcll with corne, &c. Arethefe wcrkes fcr the 
 Lords Day ? Is the day none of mine, and fha!i I fpend it about 
 mine owne affaires and profits ? Dread I to rob men, and lhall 
 I prefume to rob God, yea him who is my Gcd, of his Day, 
 of his Holy-Day ? No, no, I will not ; trouble me therefore 
 no more, O rebellious fiem, with thy many idle, %nd godkffe 
 pretences. Thy covetous carkings formerly have made me 
 with thofe worldly minded to go and fee my grounds .which 
 I badpurchafed ; to prove mine oxeh which I had bought, 
 :n the Lord did graciouily and esrneftly invite metohim. 
 Thy miftruftfull diffidence hath pricked me forward with te- 
 merarious rafianeffe to do many un-needfull action^ thou ha- 
 abafhedme with a fearefuii timidity of IoiTe,of undoing, 
 haft made me negligent to feekeprincipaily the kingdome of j 
 heaven : and to care forthe morrow, when it might fiiflicu 
 ly and time enough take care for it fcife. Thy favage ci^ 
 heretofore hath madeira unmercifully bloucy to my precious 
 j (bale, fcrvants, and beads, fore-caning, and fore- p 
 
 fomething for them to do on the Lords day .• Ceafeheuce. 
 j forward to moleft me wit-hthefe temptations; I have now 
 ! learned to be content with Gods allowance to me. -and dea- 
 ling towards me. lam now refolved to depend on him, and 
 
 on 
 
I DO 
 
 2. Confd. 
 
 ^Augufiine. 
 
 'Saify. 
 
 Bxbmef, 
 
 Homil, 
 
 Stac. 
 
 Quiva.caha.nl mi 
 gisyluditt venatio ■ 
 
 usbnt,tctibus&.c, 
 
 The Soci etib 
 
 on his gracious providence: and by Gods helpe wiibefo 
 merciful! ro my felfe, fervant, and bcaft, that we will not do 
 any fervile worke on Gods Day , wherein we ferve our 
 fclves, and not God. 
 
 Whether fports and recreations, yea, fuch as at other 
 times may be lawfull, are not demonftrated to be unlawfull 
 upon the Lords T>ay. By many of thofe I have named before, 
 amongftwhomS. Augusline is one, who in another place as 
 I have read (not in him, but cited) fpeaking of fome, vyho 
 refied to fports , toyes, hunting, and net s, faith, /f u to keepea 
 Sabbath to the golden Calfe, the Idoii of^/Egypt, not to the God 
 of heaven. To which I will adde Gualter, who faith, There* 
 fore they caB farre away the impure worses of the flefh,and the 
 peevifh exercife of [porting. — <Tbey offend which apply thU day 
 to pride, difdaine, dice, cups, and impure ftudie ofpleafures, 
 — Neither do wefuffer Feftivall Dayes dedicated to the Maje- 
 Hie of the Higheft, to be occupied to any pleafures y — either to 
 be detained ,refrejbing the vacant time of a religious day in any 
 filthy delights. Let the ft age -play, or the C ire enjian exercife 9 
 or the lamentable jpetlacles of beafts challenge nothing to them- 
 felvesonthatday,3cc* (This ! was a Law of Leo and «^»- 
 them'ms Empcrours ) In times pasl Trincts did fee to thefe 
 things* 
 
 And TVaU^us, who faith, Theodofixs, Valentinian, Leo, and 
 sAntoniut , forbade by punifhmems to behold plaies on this 
 Day. 
 
 A<*ain»: That all profane and car nail delights be banifbed 
 from them, — and then thu is neceffary either that fuch recrea- 
 tions be not ufurped which prevent or weaken the pr oft of the 
 Word heard t orofotherexercifes efpietie; but rather that they 
 may do fervice to them, and frame a man to begin againe the 
 fame with more livtlinejfe. 2, And whether they have not 
 
 Vroctdergo abjici- 
 ttnt impura car/tie 
 opera, & infamm 
 ftuitnm voluptan 
 dr.peccantqui diem 
 bunt fuperbixja- 
 fLui,a.lefi. i poculu- i & 
 tmpuro voiupta* 
 tumjludiotribu- 
 unt.— r Dies fefioi 
 Majeflati Mli£i< 
 mi dedicatosjiullu 
 voluptatibtu eccu- 
 pari. —Nee hu'yis 
 religiofi did oiia 
 relaxante^sb/cce- 
 nis quibuflibet pati' 
 mur vbluputibits 
 dttweri-.mlril €»• 
 dem die vindicet 
 fibifcena theatralis, 
 autCirccnfccerta 
 mettyuaferarem 
 lacbrymefa. fpefla 
 tula, —Htc olim 
 Cbriftiatfi 
 Principes en- 
 rarunt. Gualter 
 in Horn 3 3. 
 in Mar. 3 psg, 
 
 Theodofa, VaUntiHianu,.Area.dim i Leo,^4ntonitu i h avibm prohibitum tflptfUSitxhibert hoc diefpeftacttUt aut 
 voluputibus dare operant. Wall.(cxBuccro) p.74« M " ■ 
 
 Vtonwuprefrmtas &carnalis6bleciatioex euexulet. -Deinde&bocntxeferiumeft, ne autejujhodi cbUBa- 
 mi-ntaufurpextur, qutfruclum auditiVerbU aut uUquorum pietatis exerciuarum inter cipUitty attietiantminu. 
 avt, fed p aim ut eii inferviant, &/ide* maytri turn vigort refitment*, hornmem difpottant. Walteus 
 pag. 133. 
 
 an 
 
of the Saints. 
 
 \6i 
 
 an abfolute inhibition by that authority which is without 
 contradiction, /fa, 5.8. 1 \ , Not doing tbjp/eafar? on my Ho- 
 ljd*y. Mans pkajiire bonifying fometimes any manner of 
 
 ) our ccrrupt nature; as, 2 Tim.4.1. 
 \ lovers oj 'pisnftires, Sometimes honeft delights, ferving for 
 the foiace and comfort of mans life, Cjcn. 49. io. tyyi»g 
 \ pleasure for a King. 3. And by thefe reafons. 
 
 The firtt drawne frcm the greater totheleder. Ireafon 
 
 • 
 Where lawfull labours, and profitable workes are forbid- 
 den as unlawfiifl, there luftfuil and wanton actions of iports 
 and delights much more. But lawfull labours, &c. are for- 
 bidden upon the Lords Day as unlawful!. Therefore luftfuil 
 and wanton actions of iports, & c. much more. 
 
 The former Propc(ition( I take it) nay be avowable thus. 
 
 1. Where fuch actions which are ftricHy commanded by 
 the Lord in the generail courfe of taws life are forbidden, 
 there thofe actions much more are forbidden, which are 
 never (o flriftiy commanded, o:. iogl£ permitted. 
 
 But where lawfull labours in mens callings are forbidden, 
 there fuch actions are forbidden which are ftricKy comman- 
 ded in the generail courfe o r 
 
 Therefore much more fports which are never comman- 
 I ded, only fparingly permitted. 
 
 2. Where the more lawful!, and krTe djftracliqg are fcr- 
 bidden,there the kite lawfull and mere detracting are much 
 more forbidden. 
 
 But where lawfull labours, &c are forbidden, there the 
 moreTawfull, ahdleflidiftracling are forbidden (works are 
 mereUnffilli becaufe commanded by the Lord ; htfedifir*- 
 ) &*£» fports wholly pofieiling the mind with defireof imfte- 
 I rie, &c. I thinke each mans experience will fay, his mind is 
 I more free for heavenly things when he ridesa journey, then 
 \ when he rides in hunting; when he plowes, then when he 
 . wreftleth, rings; play cth at cudgels, <*\ c.) 
 I Therefore fports s »htt leffc lawfull, and more di- 
 
 ffracting, &c. * 
 I Y 3 . Lawfull 
 
 i.&tf. 
 
102 
 
 IOC 30C1ETIE 
 
 3. Lawfull labours, and profitable workesas little, if not 
 leffe breakethe reft of the Lords Day by equall coraparifon,as 
 fports and recreations, e.g. To ride in hunting breakes the 
 reft of the Day as much (if not moxt) as to ride in travell, to 
 labour at a bell, as to labour at the plough; to ftrike with a 
 cudgell,as to ftrike with a flaile. 
 R*t. From the name of the Day , and duties commanded for the 
 
 SaHftificars eft ad Day (it is called Gods Hoty 1>aj 9 1. Btcajfe ieparatedby 
 i£/ a \vl\ixSdc God, 2. Becaufeamesnesof holineffe, we are enpyned to 
 
 Sob,pag.io5. 
 
 
 
 TXJfw* I. 
 
 remember to keepe it holy, i. Wholly to fpendit inhisfer 
 vice, i. in holineffe, ) I reafon thus. 
 
 Thofe things which are impediments and lets ofbolineflfe 
 cannot lawfully be done upon that day which is Gods Holy 
 Day, and ought to be kept holy. 
 
 But fports and recreations are lets and impediments of ho- 
 lineffe ( this is evident to every mans experience which will 
 tellhim, if he will permit it frecdomeof fpeech.tbat thefe 
 inchaunting Syrens do fpcharme, and bewitch, thefe infatia- 
 blc ingroffers of time dofo extraordinarily diftravfr, ifnot 
 wholly poffefle the mind, that it is wholly eftranged, and-ali- 
 enated from holy duties ; Co that they feeme tedious and irk • 
 fome to it ? who knowes not how thofe make penfive the 
 hear: when they are called to thefe ? who knowes not how 
 they exhilerate the heart, when thefe in publique are ended ? 
 Who knowes not how thofe (like vene mous weeds and choa- 
 king thorncs)fur?ocateand ftrangle thefe, intruding them- 
 ftlves into the roome of, andfhoulder out Divine contem- 
 plations, heavenly communications, and godly and Cbriftian 
 aftions ? ) < 
 
 Therefore fports and recreations cannot lawfully be done 
 upon the Lords Day. And therefore whether it is not need- 
 full for us, whom it concernes, fo farre as in us lyeth, to dif- 
 fwade, and draw people from fuchcourfes ; and if it be not 
 good to this end for every Chnilian foule, to reafon after this 
 or the like manner. 
 
 Are thefe things fo^ Yea, moreover, 1. Hath the Lord 
 , of his free favour and bounteous liberality allowed me fixe 
 V whole 
 
of the Saints. 
 
 1*3 
 
 whole dayes for my pkaftire and profit (fotne little part of 
 each day except to fan&ifie my felf,family,and calling,in lieu 
 whereofbeallowesrac back part of his Day for refrcfliing, 
 works of charity ,neccflity and decency )andreferved only one 
 Day for his fervice and wormip, and {hall I allow my feife or 
 mine, fports upon this Day which is the Lords , not mine nor 
 theirs ? 2. Hath the Lord provided me fwect recreations, 
 heavenly retrefhments for his Holy Day, and fhali I prefcrrc 
 the hnskie , droflie delights of un-needfull carnall fportings 
 before thofe truly folacing melodious tcjoycingri.tr eld good 
 S.Vaul never eat any flem while the world ftood,rather then 
 offend his weake brother, a man, a finfull, and mortall man 
 like himfelfc ; and mail I play and fport ray feife in need lefle 
 exercifcs whiles the Lords Day laftetb,and fo offend the Lord, 
 a God fo merciful!, & F atherfo loving, tnd a fudge fo feare- 
 fiiil? 4. Should the Lord come to Judgement upon that Day 
 (as fome thinke) would it not be farre better for me to be 
 then found ferving him in fpirituall exercifes, then ray feife in 
 carnall fports ? Let other men do as they plcafe, I am as yet 
 fully refoived, that neither I will, nor mine fhali (if I can re- 
 medy it) fport and play upon the Lords DzyiSurceafe hence- 
 forward Ofronardpfh, to hinder me with thine idle objecti- 
 ons. TcRme no more that the Lords Day wilbe a fad Day if I 
 may not fport; thU day bringing fweeter and founder de- 
 lights. TeR not me that many men muft have recreations, 
 therefore upon the Lords Day : For, as my workes have 
 toiled them, fo my time fhali refrefli them, if fuch refrelliing 
 is needfull. I my feife could not take it well to have another 
 mans toiled fcrvant fent to me For food, bccaufe he muft have 
 food, he having wrought hard. TeUmenomore that many 
 good Divines think them lawfull on the Lords Day : for if it 
 be difputabie, it's the fafeft courfe not to ufe them ; And what 
 Divine will (ay it is not lawfuli not to fport upon the Lords 
 Day ? 
 
 Whether worldly words are not unlawfull upon the Lords 
 Day ? 
 1. Since the Lord Ichovah in expreffe words by the mouth 
 
 Y 2 of I 
 
 Oh % t. 
 
 3. Co*fiL 
 
I *H 
 
 The Societie 
 
 4. Con/id, 
 
 of bis Prophet Jfaiah 5?. 13. faith thus, not fteakingt hint 
 owtte wards. 
 
 2. And for thefe following caufes. 
 
 1. Where the Lord hath commanded the whole man to 
 reft from ierviie works, there he commands the hand to reft 
 from working, the foot from walking, and the tonguefrcrn 
 talking. 
 
 But in the fourth Commandement , Thou pidt doe 
 no manner ofvporl^e, the Lord hath commanded the whole 
 m3n,&c.Therefore.,&c. 
 
 2. Thofe things which as lets hinder the duties of the 
 Lords Day,?»rc forbidden. 
 
 But worldly wordsas lets hinder the duties of the Lords 
 Day,/b'L holy conference: therefcre,&c. 
 
 3. Where bodily workes are forbidden, there thofe 
 things are forbidden which hinder the fanclifying of the Sab- 
 bath > as much or more then bodily workes doe. 
 
 But bodily workes are forbidden : therefore worldly 
 words, hindering more the fanclifying of the Sabbath. 13e- 
 caufe a man may wcrke alone, but cannot talke without 
 company. 
 
 4. That Comraandcment which ties the outward man 
 from the deed done.ties the tongue from talking of thefame. 
 e.g. The fix t forbids murtherand murtherous words. The 
 feventh adultery and adulterous words* The eight theft and 
 deceitfull words. 
 
 But- the fourth Ccmmandement ties the outward man 
 from worldly workes : and therefore the tongue from 
 W T orIdly words. 
 
 And therefore whether many people are not much to 
 blame,who make the Lords Day a reckoning day with work- 
 men, a directing day what ftialbe done the next wetke, a day 
 of idle tattle about their pleafures, profits, gofiips tales, and 
 other mens matters. 
 
 W T hetber worldly thoughts are not unlawful! on the Lords 
 Day, confidering, 
 
 1. That each Commandement extends to the thought, 
 
 binding 
 
of the Saints, 
 
 **i 
 
 binding it, e. g. the 6 from anger,the 7 from !uft,tr.e 8 from 
 
 especially requireth the inward man, 
 
 covetoufnerTcj&c. 
 
 2. That the Lord 
 
 3. That worldly thoughts hinder from heavenly, and 
 therefore whether thofe are not blame-worthy, wbo-bufic 
 their heads upon fuch d^.ies in plodding about their worldly 
 bufineffe,&c 
 
 Andiaitly, 'ifitbe not a pious and profitable, a comforta- 
 ble, and necetfarie refolution for a man conftantly to pttfpoii 
 todoasfoliowetb : 
 
 Whereas many men fo be they.goe to the Church, per- 
 fwadethemfelves, theyhavedone their devoyre -co ihe vt- 
 moit, ifnot fuperabundantly promerited, although before, 
 and after thofe fokmne,facred, and pubjfque meerings, they 
 letloofethereynes, permit their hearts liccntioufly to take 
 liberty of wandring, and roming libertine-like into a world 
 of buflnefies, and to plunge thernfelucs into innumbred 
 fwarmesofpiottings, and ccntrivernents for the effecting 
 of fome dunghill delights, or worldly profits: yet I for my 
 part, although I cannot as 1 would, will doe what I can to 
 withdraw my meditations upon the Lords day from fuch 
 like traflvy, and fruitkfle wanderings , and bend them to 
 tbinke earneftly.and orderly upon 
 
 1. The workes of God generalLandipeciail. 
 
 1 . To tbeglsrj of God, beholding in their innumerable va- 
 rieties and melodious harmony, the powerfull omnipoten- 
 ces and infinite wifdeme of God. 
 
 2, To mine owne ertd/tjfe comfort y viewing in thefe the 
 boundltfle, and bottomelcffe depths of the Lords ample and 
 gracious favours towards me, giving me fuch a being, fueh 
 fenfes, members, calling, fubftance 3 fuch variety ofcreatures 
 ro delight, feed and guard mee; fuch a Sauiour, fuch a 
 
 :d, fuch excellent meanes to faveme,&c that thus fee- 
 ding my foule vtfitMuch folacing considerations, I may ^d^c 
 sad keene my dull ddlres to praife and magnifie aGodlo 
 good, and gratious. 
 •- Y 3 5. To 
 
 Jffirm. I. 
 Olicdit. 
 
\66 
 
 The Societie 
 
 tAJfiduA meditatio 
 memtriam efficit 
 indtUbilcm: 
 ChryCH0m.35.in 
 Oca* 
 
 3. To the humiliation of my foulc naturally prone to an 
 ovcrweaning conceipt of its ownc nothingnefle, ponde- 
 ring the grkvous groanings , and malTy burdens of di- 
 ftreiTefuIl miicries Gods juftice hath infiided upon the 
 poore creatures for my (innes : and finding my felfe to 
 come fhort of them in obeying the will of God, I con- 
 tinually fayling, they alwayes doiog that for wtiich they 
 were made. 
 
 4. For mine owne inJlruBion^ thefe being a large, and faire 
 booke written by the LORD JEHOVAH in faire and 
 capitall letters, wherein he that runnes if he have but eyes 
 in his head, may reade bis ownc fickle, and fading condition, 
 being like the withering graffe ; the bafenelTe of bimfelfe, 
 made of duft, and turning to it againe; the uncomfortable, 
 irkfome,and faftidious condition of death, & a fpirituall dark- 
 neffe,/«7. finne, and iniquity refembled to death and darknes 
 naturall. Yea, the booke of the creatures is a library fo full of 
 learned literature, that contemptible Ants, and glorious An- 
 gels; beautified ftars,and bafeft verminc; yea, all beings crea- 
 ted to fwim, and play in the liquid ftreames and vaft ocean; 
 to flic about with outfrretched wing in the thin,and perfpicu- 
 ous ayre ; or to runne and range upon the found and foiid 
 earth ; by their confutation with, and thankfulnefle for 
 their little pittance, and obedience to the Lord, their boun- 
 tifuli bencfa<5tour preach loudly to me contentment with, and 
 thankfulnefle for my fo large allowance and obedience to a fa- 
 ther fo beneficiall to me undefer ving. That fo, by the medi- 
 tation of the workes of God, I may be fiirred up to truft, 
 love, feare, and obey God,pondering,and perufing his works 
 ofjufticcand mercy. 
 
 The Word of God, efpecially that meanes of my (alvation 
 I laft of all enjoyed in the Word of God read, and prea- 
 ched: forwhenlconfidcr: I. That this is a daily duty, /of. 
 1.8. P/4/.1.3, praclifedby thebeftmen,asP^t/i^/y5r/.np. 
 9799* and the Virgin lMary y Lftks*-i9* 2. Thatas medita- 
 tion without hearing is erroneous, fo hearing without medi- 
 tation is barren, and the dulncffe of my blunt, and obtufe, and 
 
 the 
 
of the Saints. 
 
 167 
 
 the leaking property of my running out memory, I cannot 
 bur thinkeit a fitting ducy upon the Lords day thus to doe. 
 Secondly, whereas many unguard the doores of their lbs, 
 and fufferthofe little unruly members to enfiamc each ct her, 
 (miniftringand taking cccaflons offered) extravagantly to 
 wander into olden times, gladding themielues with U 
 large difcourfes of tLeir many madde, and merry meetings, 
 their fi olique frifques, and gambols, their infamous exploits, 
 anddeed^ofdarknefle : or idly to range about, from rc 
 diademe to the penylefie cottage, from iield to towne, from 
 townetohoufes, from houfes to particular things and per - 
 fons; yea, to their owne hemes, andhoufes; taking thence 
 many large, and deepe difcourfes of the number,and feveraii 
 conditions of their rheepe, horfcs, dec. the unrulir.cfie of 
 this j the feirc conditions of that ; the great peny worth they 
 had in the one, the worth of the other 5 And anon ramble in 
 their ferious communication into their fields fal!ow,and feve- 
 raii difcourfing of their longitude, and latitude c I 
 the quantity an.. of their feed; theirgreatand naoj 
 
 bufineflesthey have finiincd, or intended : and prefently flic 
 backe into the ftreets, andibr want of other matter to ri.l up, 
 the pretty lifpings,and ftammeringSjthc fsl - amblings, 
 
 the unmannerly rcguing,or whoring this man, that won 
 the pretty pronunciation cfthis or that oath of their chil- 
 dren fha'.l not be forgotten : and then from rhele merrie Col- 
 loquies rake into the dunghill puddles of the true, orfained 
 miicarriages of their neighbours gocd, or bad ; roiling, and 
 tumbling thefc from tongue to tongue, as lharreas ipeares, 
 renting and tearing the good names of men better then 
 tbcmfeive%fa:hering upon them that tbemfelves never drea- 
 med of, turning by their cunning art a hearfay,may bc,fuppo- 
 fition,into a peremptory proportion that it was fo ; and then 
 to mount it npon the wing of riving fame to pa(Te fwiftly and 
 fecurely without itop/^r controlement : and clothing all up- 
 right- hearted Xttbanicls with the darke, anddivelifh robes 
 ofcenforious unchsf i-nbienc(fe,Lucifcrean pride,and damned 
 hipocrifie,becaufc thefc truly befit many who are profefiors, 
 
 and I 
 
 A$ 
 
 r/w.2, 
 
 - 3- 
 
 Ccnfcrencc. 
 
i68 
 
 The Soci etib 
 
 Met. i. 
 
 
 and others in tbeir conceiprs ; thus extracting matter oflargs 
 d ifcourfcs to plea&rtfct m (elves, purchafe admiration,and ap- 
 plaufe for their great and deepe experience, and procure ma- 
 ny farewell t!' >od company. 7etJ, although 
 
 I formerly have bene, and itiii am too often, and futurely 
 may fce that way overtaken, To as to talke of inch fruitlcife 
 and unneedfuil matters, reiclve henceforward to have my 
 communication of fuch tbings,whcreby God maybe glorifi- 
 ed, my felfe,and others edified in the holy faith : not medling 
 with other mens matters 3 but fuch as, concerne mj felfe, or 
 tbofe with whom I conferre, and principally thofe which ap 
 pertaine to our fouls s good £\\& amongft other things by name 
 ofthe & r ord of god in generall,and fuch Scriptures as I have 
 heard read,aod expounded in particular, as wifcly.peaceably, 
 orderly, lovingly, honeitly, and humbly as I can: I well con- 
 (idering befides the neceffity, and furtherance of fuch like 
 conference* 
 
 i. That thefe communications are more com for table then 
 thofe, t'hey yeclding not the ieaft glaunce, or glimmering 
 offound delight, or comfort when a man is going to his,bed, 
 failes into any affiielion^or temptation, or com es to his bed of 
 death : But initead thereof, many befoolings of himfelfe for 
 mifpendingfo mmy precious houres, and golden opportuni- 
 ties, about fruitletfe fome and froth : thefe abundantly chee- 
 ring the heart, gladded: with the confederation of the many 
 benefits it hath gained,and fruks it hath reaped by fuch like 
 talking? together. 
 
 2. This conference is more advantageous then that. Canyon 
 fay, and (peake truly that ever you gained any knowledge of 
 God, your {elves, the Word,the way to heaven ? fan you fay 
 that ever you gained any grace, goodnede, or any thing, fave 
 an addition of ne w iinnesto the catalogue of your old by fuch 
 likeZor^^4fjrfjch3ttings? ^/^n^Idare^fnrmethis kind 
 of Sabbath conference to increase faying knowledge, found 
 comfort, true Chriftian love, heavenly- mind edneffe, and 
 to warme , and Vivifie the faving graces, feated in rhe 
 heart. 
 
 3. And 
 
of the Saints. 
 
 i,i. 
 
 x6 9 I 
 
 3. And more honourable; mee thinkcs it's apoore com- 
 mendation, ©r creditforamantohave a faculty with facili- 
 ty to find out idle difconrfc to drive away a day ; each new 
 fpeaking, ftampiering child which can Iifpe out but halfe^n- 
 glifli being able to tattle fomewbat or other to thatpurpofe. 
 But for a man humbly ,loving!y , and feelingly to conferjpc of 
 the narrow way which Ieadeth to life, how t© walke. io it 
 with cocafort,declining the many by-paths of finne : of the 
 Chriftian combate, the number and nature of enemies, 
 their Heights and fubtilties , how to efcape them , and 
 to get the victory : this is a greater glorie to a Chriftian 
 man. 
 
 Whereas many men, and women fpeftdthe Lords day in 
 floathfiill lithernes, fieeping, or doing ccrtaine odd chares, 
 which purpofeiy they had appoiated for that day : yet I de- 
 termine refoiutely to fpend all fpare time : 
 
 1. In reading Gods Word, and good bookes, and 
 that with inward defire , and outward endeavour to 
 profit. 
 
 2. Infinging of Pfalmes, Hymnes,and fpirituall fongs, 
 Epbefa.ig. In which angeiicaU exercife I willdoe what I 
 cantofing. 
 
 1. With my heart, Sphef. 5. i$. i.e. with Uilderftanding, 
 fenfe, and feeling. 
 
 2. To the Lord, Ibid.fcil. \ . In his glorions power full, and 
 gracious prcfence. 2. Vpon a holy remembrance of his b!e£ 
 fi ( ig*« g. To his honour, and glory. 
 
 3. With Grace, Col.i.\6. to exerrifc the graces of the 
 heart, as haly joy, truft 
 
 4. In Gods mercy ,&fc. in fmgingy Teaching^ndadmoni* 
 fling my felfe and others. 
 
 5' Formincowneandothersconfolation,^/;^5.i9.w4- 
 king melody 3 &e* lames y . 1 3 . I well confidering this duty to 
 be: 1. Gods ownc ordinance, Sphef.^19. 2. Binding all 
 • perfons , lames f. 1 3 . id any merry, let himfing. 3 . To be per- 
 formed publiquely, £>&<?/! $.t 9. 4. And privately, Pfal.ioi. 
 5. Afpeciall duty for the Lords day, Pfal>$i. Title. 
 
 Z 6. And 
 
 Affirm. J, 
 
 ! 
 
\70 
 
 The Societie 
 
 6. And a duty which is i Good 3 having in itnoevill, being 
 Gods ordinance : 2 T leaf ant in it felfe, and to the hearers : 
 3 And tomelj to the ufer,P/W.i47» 
 
 3 . In praying to God to fandifie the day,and duties there- 
 of to me ; I being able to do nothing of my felfe. 
 
 4. In doing inch like works* of mercy as thffe follow- 
 
 ing 
 
 fi. 
 
 1. Vifiting the ficke, and that, 
 1 . To benefit mine owne foule, and that by, 
 
 1. Taking notice of mine owne mortality. ' 
 
 2. Sathans fubtiltie driving to lull men afleepe infe- 
 curity, or plunge them into defperation. 
 
 3. The difficulrie, if not impofiibility of repentance 
 deferred till death, and ficknefle. 
 
 4. The excellencie of faving graces,a good confeience, 
 &c. which will do men good when all worldly contentments 
 forfake them. 
 
 2. To doe good to the ficke party, and that by perfwa- 
 ding him to a Chriftian carnage in fickneffe.y?. 
 
 1 . A ferious confideration caufing fickne^e. 
 
 2. The profit, and advantage of iickneflc; trying 
 grace, weaning from the world, provoking to prayer, and 
 taming the flefh. 
 
 3. If men rightly behave thcmfelves in ficknefle: i.Not 
 neglecling, nor depending too much upon the meanes. 
 2> Praying to God, 3. Giving good counfell. 4. Submitting 
 themfelvtstoGods will,&c. 
 
 4. And make a good ufe thereof being made more 
 companionate to others in mifery: hating finnc, the caufc 
 ofthefcourge. And not as the fafhibn of many is, who go to 
 the ficke : but 
 
 1. To the hurt ofthemfelves, being hardened in feeing 
 the foolijhvir gins yOtNabal- like (ickneffe, or death, of wic- 
 ked men; and the violent death and ficknefTe of many good 
 men. 
 
 2. To the hurt of the ficke: 1 Viewing the weaknefle 
 of the ficke, tofportthemfelves, and difcredit their weake 
 - neighbour: 
 
of tkc Saints. 
 
 neighbour. -2. Hardening them what they can in their 
 Cinms by fecuring them of longer life, flatterie,&c. 
 
 a. Relieving thediftrefled with athankfull, loving, piti- 
 full, (ingle, cheerefull, liberall, ;uft, and true heart. 
 
 3. Teaching the ignorant, drawing finnersto repentance, 
 comforting the diftrctfed, admonifhing the unruly, encoura- 
 ging the good, rebuking the bad,rcconciling the disagreeing, 
 ftirring up the flothnjIl,&c. 
 
 Whereas many people deem e/uch like courfes to favour 
 ofmelaacholikcmadneffe, and too much puritannicall aufte* 
 ritie, and thinke themfelves undone, if they may not have 
 free liberty to glut and (atiatc themfelves with carnall de- 
 lights, and vaise fportings : I am furely perfwaded, 
 
 1 . That there is no true, found, and folid caufc of delight 
 in any vaine fportings, or worldly pleafures ; efpecially in 
 comparifon of thefc LordsTtajts delightfull duties, if they 
 may be poifed in an evenballance. c.g. 'BaIImcc together 
 the leaftmeafurcof faving graces, and a world of voluptuous 
 contentments, and gainefull profits, and Pie undertake that 
 the former, the meanc3 of getting, and the helpes in keeping, 
 it fhalbc fouad more honourable, profitable, and delightfull, 
 and fo over- weigh by farre the latter. Or 1. C*fl into one 
 end of the fcales the Word of God, into the other any world, 
 ly contentment what you will; and let the Lord himfelfc, 
 (who is ficteft and beftable to decide the controverfiej be 
 /udge, and it wilbe found farre tofurpajfe in worth, and valu. 
 at ion, all pearles of price and excelling treafures, Mat.i g.44. 
 2. Surmounting in profit and advantage the moft advanta- 
 gious pradices in cr about the world ; making thofe who 
 read and hearc it with open eyes, and hearing eares, hippy, 
 Rev. 1. ;. And thofe who meditate therein day and night, 
 likt trees planted by the rvAters (ide, &c. Pfal. I. 2, 3. Thirdly, 
 to rtvifh the heart, truly fenfiblc of Divine delights with un- 
 fatiable gl<re,and unmatchablc gladnes,re joycing that heart as 
 much as if it had found great fpoiles, Pfa/. 119. 162. Being 
 more lufcious then the fwectefthony, or the moft melliflu- 
 ous hony combe, PfaL 1 9. 9. 
 
 Z 2 2. That 
 
 171 
 
 I COMI.I, 
 
 ^r/W.4, 
 
 Rccretf. i, 
 
171 
 
 ±ve ooci fixiE 
 
 2. That there is found andfufficientcaufeof joy and de- 
 light in all fuch and other Sabbath Duties. Infhnce in foroe 
 particulars, e.g. 
 
 i. In hearing and reading the Word of God,if we eonfi- 
 der it in its names, and effects, declaring the nature there- 
 of. e.g. 
 
 u It iffa tranfcendent/> earle, and excelling treafure^th. 
 13. 44,45. t-Z'torc lovely then gold, or much fine gold, Pfal. 
 1 1 p. 1 27. Zto^r r^« thopjfands of gold and fiver , Verfe 72. 
 And therefore cannot but. fill, and farce the foule with con* 
 folation in getting, pofleiTing, and enjoying the fame. 
 
 2. It is bread, water, wine, milke, and meate, to feafl, and 
 fatten the fouie begotten by this immortall feed 3 and enlive- 
 ned with Gods quickening Spirit .* and therefore muft needs 
 make merry the lame, feeding, and fatting it &\k with fuch 
 heavenly cates. 
 
 3 . It is a light to the feet, and a lanterne to the paths, Pfal. 
 119. 10?. Then which, what more needfully profitable, or 
 pleafing to the Chrjftian trarailer to direct him to the haven 
 of endlefle happineffc ? 
 
 4. Is there not extraordinary matter of joy full delight in 
 reading, and hearing read and preached : 
 
 1 . The Word of grace, j uftly fo called, (hewing and work- 
 ing grace in thofe which rightly heare it ? 
 
 2. That Word which begets and increafeth faith, there- 
 fore termed truly the Word of faith ? 
 
 3. That Word which declares the way of fafvation,there- 
 fcre ftiled by the Holy Ghoft a Word offalvation. 
 
 4. That Word which nourifheth and fuftaineth a fpirituall 
 life, and offereth eternall life, ergo called a Word of life. 
 
 5 . And the Word ofreconciliation, as is before fhewed. \ 
 2. In prayer, which facred duty will sppeareperfpicu- 
 
 oufly to each enlightned foulc, to be a true caufe of gladnefle, 
 when rightly performed, it ferioufly confidering, 
 . t. How acceptable it is vyith God; he being well pleafed 
 with fuch like facrifices, 1 Tim. 2. 3. 
 
 2. Of what excellent dignity, put for the whole worfliip 
 ofGod,/y^/.jo.i5. 3. How 
 
 
of the Saints. 
 
 »7* 
 
 3. How commodious and gaincfull. 1. Being a Sove- 
 raigne falve for every fore. 2. Bringing falvation to the pi- 
 ous petitioner, Rom. 10. 1?. 3. Refitting that implacable c- 
 ncmy, Sathan, £p6.o\ 18. 4. Prevailing with God extraor- 
 dinarily, beyond imagination. 
 
 3. If we ponder advifedly, that while here we live, weare 
 m a ftrange countrey, being pilgrims, and Grangers, having 
 no continuing city, feeking one to come, fcil. an heavenly; 
 where our Father, our Head and Husband, our friends and 
 fellowes, our crovvne and inheritance are : It will neccflarily 
 follows that as it is a gladding difcourfe to count rey-men,- 
 meeting in another nation, to taike of their owne country 
 and common-wealth, their friends and families, and which 
 way to take foone and furciy to enjoy their wifhed company : 
 fo it mutt needs be a delightfuil colloquie when two or more 
 citizens of heaven, meeting in this their pilgrimage,conferre 
 cordially of the w r ay to heaven, of the pious andfweetried 
 paths direclly tending thither. Secondly, if we ferioufly con- 
 fiderthar a godly land Chriftian communication is an excel- 
 lent meanes to increafe faving knowledge, enkindle godly 
 zeale, nourish Chriftian love, cherifn and warme all gracious 
 beginnings, and edge and kecnethe Longing appetite to hun- 
 ger infatiably after the belt things ; We cannot but conclude 
 that fuch like conference on the Lords "Day mutt needs afibrd 
 fuperabundant matter of pleafureand delectation. 
 
 4, To inftance in the duty of Divine contemplation,which 
 fcemes to worldlings full of penfive fadnefle, and madding 
 melancholy ,this I fay. favouring feemingly fo much of uncom- 
 fortable forrow,is no wife defective of recreating fcftivities; 
 each particular holy meditation having its feverall cblectati- 
 on* For examples fake, let it be 
 
 1. Vpon the ivories, and creatures of Gad-, how dothefe 
 make merry the godly foule after a ferious mufing of them ; 
 confidering that as they were made for the glory of God, Co 
 for his particular" good, feme to guard, feme to delight, fomc 
 to feed,and refrefb, andalltoferve him afcer cue manner or 
 other. 
 
 Z 3 
 
 2. Let 
 
174 ( 
 
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 2. Let it be upon the WordofCjod^ what it hath beenc, is, 
 and wiibe to him, the many fruits and benefits he hath reaped 
 from it. 
 
 3. Let it be upon Gods particular favours and mercies be- 
 ftowed upon'a mans fclfe (efpecially his fouled and generali 
 benefits and bleflings he hath bcftowed,and promifed to be- 
 ftow upon his Church and chofen. 
 
 4. Let it be upon the remijfton of finncs y how, and by 
 whom, wherein every fincere Chriftian may behold clearely 
 the unparalePd love of Christ lefm % freeing him by his owne 
 painefnll paffion from the guilt and guerdon, the due de- 
 fert and dominion, the power and puniflunent of his 
 finnes. 
 
 5. Let it be upon the inheritance which is incorruptible, 
 uhdefiled> not fading away, referved in the heavens, &c And 
 I think it wilbe granted without contradiction that fuch like 
 meditations make the godly foule to Ieapc for joy. 
 
 6\ Let it be upon difmak death , and tnouldring mortality : 
 even this will comfort the heavenly minded foule,Ioving the 
 appearing of Chrift; longing after the fame with the Bride in 
 thcReveiation^ertlfymg him that thefe miferiesare but mo- 
 mentany, and that this miferable mortality {halbe fwallow- 
 cd up of glorious immortality. 
 
 7. Let it be of xhz judgement s of God denounced, or infti- 
 fted upon others or upon himfelfe ; even thefe contempiati- 
 vons want not matter of confolation to that foule which confi- 
 dereth Gods infinite love, fending no greater, he defcrving 
 the extreameft; enabling him to make a good ufe of them, 
 and to bearethem chriftianly. 
 
 This I fuppofe is a commodious and "profitable, necefTary 
 and warrantable, Chriftian ( not Iewift>)refoIution, to ab- 
 ftaine from thofe worldly and wanton words, workes, and 
 thoughts: and to be wholly imployed, and that delightfully 
 in thofe holy and heavenly contemplations, communications 
 and actions. And that I may'ftirreyou up to put in practice 
 this fo laudable, fweet,and profitable refolution : to thofe 
 former reafons and motives I have intermingled in my for- 
 mer 
 
of the Saints. 
 
 l ?5 
 
 mer paflages, give me leave to adde tfcefe following reafo- 
 nings, and pious arguings. 
 
 t. Is the Lords Day the quecne of dayes, yea, the Lords 
 market day for our foulcs, wherein we are to buj, I fa \ j . 2. 
 without money or mony worth, xhe heavenly and celeftiall bread, 
 water jvtne^nd rmll^of Gods facred Word,and fa ving graces, 
 the golden gifts and precious merits ofChrift to inrich our 
 faith, Rtv. g. 18. The eje.falve of true wifdome, and the 
 Spirit of light to illuminate our fpirituall blindncfle, and the 
 Ty^><fr4/w^/ofChriftsrighteoufne{Te, that we may beclo- 
 thed,and that the mame of our nakedneffe do not appearand 
 fliall we pafleit away in wanton delights, in fruiticiTe, and 
 hurtfull difcourfes, in diftruftfull, and diitrading mufings, or 
 in needkfle and dunghill aclions? And not rather fpend this 
 Day in buying fuch peerelcffe traffique, not onely in the pub- 
 lique afTemblies, but alfo before and after the fame,by Divine 
 contemplations, heavenly communications, fervent, and 
 faithfull prayer, and other fuch like pious Lords Dayes 
 practices ? 
 
 2. Is this the Lords Day, not mfce, his Holy Day, no 
 common or prophane one ; therefore to be fanctifted, there- 
 fore to be kept holy; and fliall we (hew fuch intolerable ingra- 
 titude, as to deny fo (mail ufe of rime to him, that gfves tons 
 fo much and fo large ufe of time ? 
 
 3. Is it a matter of duty ,and not of curtefie,- ofcharge,and 
 not of choice; of allegiance, and not of liberty ; of neceflity, 
 and not ofindifferency; not permitted, but commanded to 
 fan&ific the Lords Day , and keepc it as holy as we can ; 
 and fhall not wee ufe our utmoft endeavour to doe the 
 fame ? 
 
 4. Do thofe who confeionably fanclific the Lords Day, 
 imitate the prime and pureft examples, walking in thofe 
 paths which have beenc traced <^ut by 'David, Nehemiak, 
 and fuch like ones ; by lefm Chrifl, fuch a Sonne, fuch a Savi- 
 our; by the Lordlehovah, who refttd the feventh Day from 
 his worke of creation, although aseafie to him astofpeakc, 
 and caufe it to be created : And fhail we be drawne into 
 
 unwarranted 
 
The Societih 
 
 unwarranted courfes, or omit necefiary pious duties upon 
 Gods Diy; becaufe many who are great Scbollers, good 
 Preachers, great rnen 3 the wealthiefl in our parifh, and many 
 honed men make no bones of worldly difcourfings,unneedful 
 a&ion?, nor are very forward in thofe other fubftantiall du- 
 ties. Learning they may have, wifdome, greatnefle, yea, 
 goodneffe, yet may their example be erroneous, no fufficient 
 pattcrne for imitation : in many things we offend all ; yea, 
 and good S c . Paul would be followed nootherwifc then he 
 followed Chrift, i CV. n. i. Be it they be wife or wealthy, 
 honourable or honeft, who give oftake liberty ; yet fure we 
 arc,wetakethefureftandfafeft courfc, yea, the raoft com- 
 modious and comfortable,having Gods precept for our war- 
 rant, and his example for our encouragement. Powerfull 
 they may be,but he is omnipotent ; wife they may be,but he 
 is wifdorae it fclfe; honeft they may bq, he goodneiTe it 
 iele. 
 
 5. Since the Lords 1>aj is ablefled Day* fo called, cither, 
 i. Becaufe it is inftirated to Gods fervice. 2. Or becaufe the 
 Lord gave it a lingular pYiviledge to be a Day ofreft andholi- 
 nefle, a Day of delight and heavenly fcafting,to the world. 
 3. Or becaure the Lord doth bleffe more effectually allfuch 
 who confeionabiy keepe it holy, on that Day then any other: 
 fo that then tjiey enjoy after an extraordinary manner this 
 tranfeendently fweer, and lovely feUowfhip with the Father* 
 We for our parts will alienate and eftrange our foules, 
 tongues and bodies, fo farrc forth asinuslicth, from fuch 
 Workes, fuch words and thoughts which withdraw the 
 mind from* God : and endeavour to fpend thofe little parcels 
 of time, which remaine to us exempt from the publiqueaf- 
 femblies of the Saints, and the doing of fome few necefiary 
 a&ions, in Divine contemplations, Chriftian communicati- 
 ons, fuch piousand holy actions, that fo the Lord may fuppe 
 -with W) and we with him> Rev. 3.20. We feafting him with 
 the fruit of our true repentance. 2. With our faith, belee- 
 ving and applying the Word asd promifes of God. 3. By 
 ferving God faithfully^ giving up our foules and bodies, holy 
 
 and 
 
of the Saints, 
 
 V7 
 
 and acceptable facrifkes to him : he feafting us in his Word 
 and Sacraments. That fo he may d well in us, and we in him ; 
 and to conclude, that we may obtaine(ifflillwe wanrjecm- 
 munion ivith God, or get (if already we have) a mere per- 
 fect, and full a&irance ofour fellowfiip with the Father. 
 
 Chap. XIII. 
 
 The eight Meanesani Duty , Chu/tng the things which pleafe 
 
 God 1 What thofs things be ; Diverfs chufer s ; 
 
 Wldch are heft. 
 
 H Ave we, ordefirc wefellowjlip with the Father? Shew 
 ir, and feeke it, fay chufmg the thing which pleafcth the 
 Lord : This chuflng being both a marke, and meanes of 
 mans communion with the Father, Ifa. 5 6. 4. Where and whs- 
 is he that would not be a chufer, might the choice tend to his 
 reall and Teeming contentment ? With what greedy grafpings 
 would fome ponefle moaatafnesofgold, fitaer, pearles,and 
 precious (tones, and worlds of wealth ? With what enraged , 
 bIoudy,and implacable cruelty would fome bathe their hands 
 and glad their hearts in the laft groanings, and effufion of the 
 moftwarme and inmoft hearts bloud of their enemies ? How 
 would fome ingrofic kingdome afrer kingdome, yea one 
 world a ft er another . J Howwouldfomc plunge themfelves in - 
 to a bottomlctfe Ocean of voluptuous delights, and play and 
 fwimme therein like Leviathan in the fea ? How would (cms 
 glut thdr infatiable appetites, feeding tbcmfelves upon rhe 
 extracted quinteffence of all reall and imaginarie dainties, 
 might each have free liberty of choice ? Chufer s you may 
 be, chufer s I defireyou to be, not of fucbdunghill drofle,»*f 
 of fuch barbarous revenge, not offuch fading crownes, not of 
 fiich frothy delights, not of fuch corruptible cates ; But with 
 David of the way of truth t Pfal. 1 19. 30. Or of Gods precepts, 
 Verfe 155. Of that which is good, I fa. 7. J 5;. O? that good 
 part which Marie chofe, Luc. 10.42. And of that which 
 pleafeth god. 1. Obedience pleafeth God, 1 Sam.l$. ai. 
 
 *Aa 2. Sor* 
 
 T>utj. 
 
17 8 
 
 p.Meanes. 
 Duty. 
 
 The Societie 
 
 2. Sorrow for finnc pleafeth God>/yd/e 51. 17. 5. zAholy 
 life y that pleafeth God. 4. Savingfaitb pleafeth God, £fe£. 
 1 1. 6. 5* To dogoedznd communicate pleaie God,H^. 1 5 . 
 16. 6. And to frame our thoughts, words, and deeds to 
 Gods will, pleafeth God, CoL 1. 10. Thefe things chafe 
 therefore, and Tic warrant you your choice {"hall not repent 
 you. Enoch was not taken to heaven^becaufe he was ricb,roy- 
 ally defcended, the feventh from Adam, because he was lear- 
 ned, had a comly and ftrong body;but becaufe he pleafed God, 
 Heb* 11.5. Chafe wetherfore with Enoch ,:he pious ?rofelite i 
 and godly Eunuch , the thing wftch pleafeth God; this 
 choice being afignc of mans communion with God, and a 
 roeanes whereby a man is /oyned to God ; that fo with thefe 
 we may have fdowjbip with the Father* 
 
 Chap. XlIII. 
 
 The ninth. Meanes and Duty^ To take hold of Gods 
 Covenant. 
 
 HAve we fellowfoip with the Father ? Declare it. Doe 
 we want it? Feeleit; by taking hold of Gods Cove- 
 nant, this being a marke and meanes of mans communion 
 with the Father, I fa. 56. ^.Ier. 50.5. The foundation of 
 which Covenant is Chrifl lefeu onely, I fa. 42. 6. Heoncly 
 being the peace-maker, or Prince of peace. 2. The onely 
 Angell of the Covenant, Ma/. 3. 1 . 3. The Mediatour of the 
 NewTeftament. 4. The Father onely being well pleafed in 
 him. 5. By him onely man comes to God. And, 6. In re- 
 gard that he onely ratified, and confirmed it with his owne 
 B!oud,H^. 7. 22. S. 6. 9.15. Sccondly,the frame is by way 
 ofcontracT, in which are comprifed, 1. QcxtumenAr tides 
 and Conditions on both parrs. 1 . The principail Party cove- 
 nanting is God, who covenants to be our God , and the God 
 ofour feed, G^ftf. 17. 7. i. To fa ve us and ours, to give us 
 rightecufncfTe, and ercrnalilifc in Chrifl. 2. The other is the 
 godly man , who for his part promifcth to be the Lords 
 
 people > 
 
of the Saints. 
 
 people, lof. 24. 15. And therefore binds himfelfe to believe, 
 and reft upon the promiie of God. 2. Signet, and/?*/.- .^bin- 
 ding each party to the agreement or covenanc made on 
 GocU part. He hath given us his Word, Hand- writing, 
 oath, ( Heb. 6. 1 7* ) as Scales. On our parr, the ancient peo- 
 ple of God have bound themfelves b v writing, Kehem. fF-,8. 
 Seale, ibid, Impreeation, 1 o. 29. And Oath, ibid. Circumci- 
 fon, Gen. 1 7. 1 3. &c. And the pe^pie of God now, perhaps 
 by writing, perhaps by feale, perhaps by vow, fureiy by 
 word, Baptifmc, and the receiving of the Lords Supper. 
 5. Writings, containing the conditions oh both fides,/?;/, 
 tbe Word of God, the Old and New Teilament called the 
 CovenAHt 9 Sx.2^.i/Bookeoftbe Covenantees. Words of the 
 Covenant, Dent. 9. 1 1. 20. r. Tables of the Covenant, Rom. 9. ^~ 
 The Covenants, becaufcthey {hew whatGod will do to bis 
 people, and what we are to performe according.to the tenour 
 of the Covenant. TThis Covenant (or compact J made be- 
 twixt God and man, 1. Touching reconciliation and life c- 
 v-crU{ting,is, 1. Legal!, of workes, which rs a league made 
 touching falvation upon conditiorrof perfect obedience fet 
 downeinthe Morall Law, wherein eternall life ispromifed 
 to fucb as perfectly fulfill the fame,and eternall death threat- 
 ned to ftich as tranfgrefle the fame. 2. EvangelicaU, of grace, 
 which is an agreement concerning men to be freely faved 
 throughfaith tfl fhrift. This Covenant God made with the 
 juftifi.ed lewes before Chriit, to whom he was a child borne, 
 and a Sonne given, If*. 9. 6. And the believing lewes, and 
 Gentiles fince; for although the Prophet leremj fpcakesof 
 an old, and a mew Covenant ; yetbimfelfe fhewes, that this 
 old and new covenant for fubtfance are one and the fame, 
 Verfe-j 3. of Chapter 51. IwiS put my Law in their inward 
 pans, -*-vM be their God, and they fhilbe my people. I trill 
 forgkft their iniquity , 34. Which is the fubftance of the 
 old and new Covenant. The old in fhadowes prefigured 
 Cbrift to come : The A T *» apparently fhewes that Chrift is 
 come. TheApoftle S. PavI(i Cor.zo.t, 3. faith, the anci. 
 ent lewes and we eat e the fame fpirituall 'meat t and drinke the 
 
 lAa 2 fame 
 
 vfizrittm 
 & 'isdemjidem \ 
 
 &?rofbeiu , rut 
 dnmjime froojrt 
 
 Epiph contra cr- 
 rorcs Marcioa^. 
 
i8o 
 
 The Societie 
 
 fame fyirituoll drinke . Their Sacraments were more in num- 
 ber then ours, differenced in rites and meafure of fignificati- 
 oq from ours, yet the fame Author, end, and fignified thing, 
 &*c. S. hhn lpealving of love, calls it a a new commandement , 
 union old, i loh.i,-]^. Old, in regard of the fubftanajnew, 
 it bei/;g newly approved and renewed by Chrift, hh, 15. 12. 
 So this Covenant of grace was tta fame when it was old to 
 1 the fandified Iewes, in regard of fubftance, as it is to us, 
 ■ to whom it is new; onely it differs in this, that now it is 
 publifhed more ckarely, not in fuch darke faadowes, and 
 more perfons are renewed, more graces are beftowed. 
 
 Differ in the Circumftances, 
 Ad;uncls,Acceflories, Oicono 
 
 Gods Covenant made 
 with the j'uftifled Iewes, 
 and us Gentiles, or the' 
 old and new Covenant 
 
 Particularly,!* 
 in the 
 
 mie, Adminiftration, and Dif- 
 
 penfation. 
 
 Agree in the Subflance ; 
 
 1. Principal! efficient caufe, Ar.31.3x. 
 1. Moving caufe, Lxc. 1. 54. 5 5. 72. 7$. 
 
 5. Meritorious caufe, Gen. 3, 15. Ephefi 2. 
 
 12,1?. 
 
 f. Materiall caufe, 2 Cor. 5.10. Reconciliati- 
 on, &c. 
 
 f 1. Of Gods grace, ^.20. 3 2 
 ?. Inftmmental,\.Ofreconciliation,2 CV.5. 
 the Word j 39. 
 
 t3.0ffaitb,<74/.$.S. 
 
 6. Formall caufe, or mutuall promife , Gods, 
 which is free,& mans,which is due,#0 3.22 
 
 7. Finall caufe, toftirreup and confirmc the 
 hope of immortality,£fe£. 11.8,9, to. 
 
 8. Effect, juftification and regeneration, 1 Cor. 
 1.30,(^6.11. 
 
 9. Subject perfons, onely Gods Elecl, true be- 
 lievers,^**. 2. 3. 26* 
 
 10. Inward feale,y?. the holy Spirit, 2 Cor. 1. 
 
 22.£pb.l.l$. 
 
 This 
 
of the Saints. 
 
 181 
 
 This Covenant we for our parts mud make, Pftl.$o.<$. 
 Ov enter into, "Dent. 29. 12. Keepe, *Pf*L 103. 18. Orffand 
 to *bc words thereof, foas to performeor accomplifb,2 Reg. 
 22. ?. That we may i.pIeafeGod, this being athingpiea- 
 fingtheLord, If* 56*. 4. 1. Shewth2t we have ccir- in uni- 
 on with God, this being a figne of mans fociety wirhahe 
 Lord, ibid* 3. And dcmonftrate that we Attire the ume, 
 this being a meanes of mans communion with God. . 
 
 This Covenant is laid hold upon and kept. 
 
 I. Outwardly. 
 
 1. By hearing the Word of God (that Booke of the Co- 
 venant containing the conditions and articles of the Cove- 
 nant) with an tpem, Pfal.40. 6. Wakened, lft. 50. 4. And 
 hearing eare, Marke 4.9. Such as pynes to hearing attenti- 
 on, to tt a defire to be changed, to it a care to believe, and con- 
 ference to obey. 
 
 2. By receiving aright the Sacraments which are 
 fignes of holy things-, which are holy tokens, vifible figoes of 
 invifible graces, where we fee one thing, believe another, 
 which are fealesof the promifesofGod in Chrilt, whofe ufe 
 is to ftrengthenus in the promifesof falvation, which God 
 hath not onely made to us in word, but confirmed them 
 by writing, and left we fhouid doubt, fit to his firaJcs accor- 
 ding to the manner of men; that nothing fnould lackethat 
 might increafe and ftrengthenus. Stones ihcy are not o ; 
 figuring, ad monifhing, and fignifying what is promifed; bat 
 alfo exhibiting that which is promifed to the faithfuil ; yea, 
 fealing, and confirming the exhibiting of them Thefeare 
 called by Mafter Calvin, G>w. 17. 16. TeVnmonies, Scales , 
 and Pledges of Spiritua/l graces , and benefits which fpring 
 thereof : the gates of Heaven, &c. They are Signes to pre- 
 fent , 'Seales to confirme, and lnflruments to conveigh 
 Chriftand all his benefits to them that do believe in him : 
 In the right ufe of thefe Ordinances the partakers have afiu- 
 rancc of their being In the Covenant of grace. Saint P*ul 
 fpeakingof Circnmc^ ncvi which was a fgne of the Covenant, 
 Gen.1j.11. Qalsitthefeale oftke-rightcaitfnes of lbs faith, §lq. 
 Rom.^.w. Aa 3 3. By 
 
1 82 
 
 The Societie 
 
 3. By pious prayer, prevailing extraordinarily with 
 God, Lnkeii. 13. The Lord giving bis Holy ghosl tothofc 
 which a^ke nm. 
 
 2. Inwardly, we take bold upon and keepe Covenant 
 with God. 
 
 1. By Faith , believing the Promifes. This {hews us the 
 Lord, Heft. if. 27. Tarings tu to god, Verfe6. Begets to 
 God, John 1. is. This jufiifieth, Rom. 5. I. Per(k>adss of 
 Gods peace, and aflures us of joy, 5 . 2. This pttrifieth the heart, 
 Alls 15, g. Overeommeth the c Divell, 1 Pet. <$. o. And the 
 World, 1 lohn 5.4,5. This is that which ftayes us in grace, 
 2 Cor. 1. 20. Which isourfeale, lohn 3. 3^ Which we fet 
 to, that God is true; and therefore a meanes whereby we 
 take hold of, and keepe this Covenant inwardly. 
 
 2. By obeying the precepts of God ; this is that which 
 allyeth, and affianceth man to Chrifi, (JMa. 1 2. 50. Crownes 
 with eternali blifle, CWath.y.u. Vpholdsman, andfup- 
 por ts the world, t Corinth. 10. 6\ Surmounteth farrc fa* 
 crifices, 1 Sam. 15. 22. This is thefubffcance of mans cove- 
 nant with God , Neb. 1 o. 29. 
 
 What intoxicated madneflc, cr giddy rertigioufneffe 
 hath poffeffed your hearts and heads ? Wbdtfhallltearme 
 you ? Cerdoniani, Cainita, LMarcionifls, *Apellit<z, Severi- 
 ani, {Jiianichees, tArchit& , Patricij ? Ton I meane who 
 fence, and hedge out the regenerate from without the Old 
 Teftament, fo farre forth as you may or can : For, prove 
 unto you that God doth afflict his Children for their finnes, 
 that forrow for finneis necetfary to the regenerate (points 
 which you deny) the former by Davids fufiering for his 
 finne with 'Batbjbeba; the latter by his watering his 
 couch with his teares: you reply,' they were under the 
 Law , in the time of the Old Teftament. Teu / meane y 
 who eric out againft the Morall Law, as once the Baby* 
 Unians did againft Jerusalem , downc with it , downe 
 with it even to the ground : away with the law, it be- 
 longs not to the regenerate man. It binds not the confei- 
 enceofhim that is in Chrifi : You equivocating Pretteians, 
 
 AntinomiHs, 
 
of the Saints 
 
 lisfnrinomifjts, I doe riot fay you are Afarcionifts, CManicheesy 
 or tht like in all particulars ; but in this you walke cheeke by 
 joale, hand in hand with thofe forenamed herctikes. They 
 condem A.d I he moral! law, fo doe you. They denied the re 
 furre&ion of .1 1 much fufpecl that this is one of 
 
 thofe other deeper doctrines, yc u were promifed to 6e^in- 
 dorftrinated v\ Had you knowne how learnedly, and crthc- 
 doxally 7>r/«//id*fcourged your great Grandfather Alarcion^ 
 ihc wing the tarn to be fulfilled and built up in Chift, not abo- 
 lifhedby Chrift. b That me are fised from the burden of the 
 lav, not obedience, « That the liny, an d 'Prophets were till 
 I oh*. So that they cetfed by fulfil' ing not by defiruclion. Had 
 you knowne the mind of Saint Augusline, that terrible ham- 
 mer of heretiques, who telis you, that the cercmoniaR law id. 
 wholly vanifljed as a fhadow^becaufe the body is exhibited ; abo- 
 lished as atipe, becaufe the truth Cbrift lefta is come. The 
 Judaic all I aw is abrogated y fo farre as peculiar to lewifh policie. 
 But as the Covenant of Grace made betwixt God and man in 
 Chrifl lefts , was ever fixe e the fall one and the fame ^ in the 
 dayesof zsfdam, Abraham , and of 'Chrifl and his A p files , al- 
 though the adminiflration thereof was diver fe according to the 
 different eft ate of gods children. So the M or all la w of god was 
 ever the rule of obedience for all duties of love to Cjodand man, 
 and fh*ll fo continue" with the g of pell to the end of the 
 world. 
 
 183 
 
 Trolemu exiru 
 clienera potiut tejjs 
 ■httiru in- 
 ■ " . 
 qu.im UeflruSio- 
 nsm. Lib. i. Cow a 
 immrcMumufs*. 
 26c 
 
 M.ipis extruenr, 
 tiuzm diiiruiKs 
 fubfiatiUara legis 
 & prcpbetsrmm, 
 Jbdpag.-^. 
 b OHiTilegis uf% 
 ad losmem/mm 
 renicdia: oPctwh 
 i:iga rtie&tfwit, 
 'ion difcipLmrum, 
 De ontioKC par. 
 7 33. l * 
 
 c J'thocvsmuru 
 
 Ui UgSif & pro. 
 
 phnvum or do ex- 
 vide cejT*rct,pir 
 aiimpletionem non 
 per itfirfrfUvum. 
 Lib. 4. C 
 Mart i tt nnt .fag* 
 i *75- 
 
 j v4ui.eju.69 Veter. & yiou fft/pnpag.JH. Wj» dijfolvit aliqtdd^edcc^frrmi-Jt *UH<l*idb*C ccjfijji di 
 
 I cendj fnnt? fibfit. Contra Aiimamwm M*m<bMdtfcifulmm&HV*f*ufiuwMam€b*um lA.6p*g*%i-Nopc9iH 
 ! titptfes preccptum eji agtttdx vit*. CfKMmcidti emae mafculum octavo die prtcep'.um tftjlgnlfi znU vilx. Ep. 
 i $9 adDecsra.1. 
 
 Had you confuked with Saint ChryfoUom?, wboGutb, *%%£ 
 *7 'hey fore thejttfiice & taw of God is truth for ever.'uc.There i* 
 j not remjvin^and change of the law fir here w: have the Uw.Dj \ f^'p'-if/^' Jo*j 
 j wedeflroy the law by faith : god forbid^ but we efiablifh the J L:gu»t»e(i tran. 
 1 I**. Had you bene acquainted with the docflrme of the \£T£?Jl f Z* 
 
 r.irn I: 
 bih:mui legem. 
 Lt^em defiraintta 
 
 you oene acquainted 
 
 Church of Enaland, which faith, The Uwisimmutdl 
 
 Romance of god in no it me or age to be altered, er of any perfins 
 
 of any nations or aire to be difobeyed. Hcruilv I. of Idol. Pip. i f' d ie & 
 
 A J J i J ? * •■ Tem.4M0m.in 
 
1 84 
 
 The S 
 
 oci ETIB 
 
 
 SivWa!cerRal. 
 lib.a.cap.45.pa- 
 
 »77- 
 
 20. Had you confidered how our Saviour Chrift confirmes 
 the Moral! law, mewing that hecame not to deftroy ir, Mat. 
 5.17. pronouncing its perpetuity to continue till f he heavens 
 be no more, vsr.i%. and denouncing a dreadfull judgement 
 againftfuchas mail teach men tobreake one oftheleaft of 
 thofecommandementSj-zwio. and expounding (triclly the 
 6. vtr.22. the 7. ver. 28. the 3.W. 34. Had you taken 
 advifeofthe dpoftie Saint Paul, who tells us, that the law is 
 holy } jnfi i and good, Rom. J,li. that he ferved the lawofGod 
 after the inward manner. % 5 . That the Commandements of 
 the fecond Table are fulfilled in this ; Thott (halt lovethj 
 neighbour asthyfeife, l$*o. 10. That Children muft ohey 
 their ParentJ>becaufe it is right; which he fhewesthus, Ho* 
 nour^c. Ephef*6.i.i. Saint lamesityou had asked his ad- 
 vice, would have told you, that if yon fulfill iheroy all law of 
 liberty ,&c. 2. 8. Or Saint lohn y he would have taught you : 
 That hereby we kpow that we know himjfwe kcepe his commas 
 dements, i.lohn 2,5. that Jinne is the tranfgrefjion of the law, 
 3-4- that we love Cjod, if we keepehis Commandements^ 5. 3. 
 Had you bene well ad vifed, that obedience to Godslavy, is a 
 prime part of this Covenant on mans parr. If you would not 
 have yeelded any being to the Ceremoaiailand Iudiciall law, 
 as Sir Walter Raleigh dotb,who faith 3 the former livethin the 
 things it for eft ^nified; for the (hadowisnot destroyed, but per • 
 felled s when the fttb fiance is reprefented to ns : the latter in fab - 
 fiance^and equity \ yet would you have faid with him, the 
 Mora-Maw livethftill, u net taken away facing in the ability of 
 condemning; for therein are we commanded to love Gdd 9 and 
 fife char it f one to another y which for everjhallbe required. You 
 would have acknowledged, that although there is no force 
 in the law for our juftification ; yet it is of great ufefor edifi- 
 cation, and fanclification. That it doth not ceafe to teach, 
 exhort, and pricke forward the faithfull under theGofpell to 
 that which is good. That although Chri ft accoraplimcd 3 and 
 abolished the CeremonialI,fo he accomplished, but abolimed 
 not the MorrallUw. That although thelaw is abrogated in 
 regard of iuftincation^malediclion and rigour, God accepting 
 
 the 
 
 I. 
 
ofth Saints. 
 
 tbefincere will for the deed: yettheufeofthelawiseftabli- 
 flied for the leading a godly and chriftian life. That although 
 Chriftiansarenot under the lav/ as a rigorous exactcur, and 
 horrible avenger: yet they are under the law as a righteous 
 commander, and holy conduclcr to leade in the way of holi- 
 netfe. In a word : That the ten Commandements con. 
 taine the expreffe forme of Gods eternall will, the fubftance 
 of all duties of piety to God in the firft Table, of charity to 
 man in the fecond : all which God required from the begin* 
 ning before Mofes : in the time of the law by Mofes ; after 
 LfrU/es by the Prophets ; now to the end by Chrifl, and his 
 Afo files - y although darknefie in Ceremonies is difpelled, 
 fenfe of prophecy is fulfilled, and hand-writing againft us 
 cancelled: And not lb headiiy and rafhly, upon the meere 
 warrant of your one of a thoufand have abrogated the Morall 
 law,as not binding the confeience of the regenerate,the Lord 
 at this day no leffe then in ancient times exacting as well at 
 the hands of regenerate, asunregenerate,that they performe 
 obedience to the law. But leaving fuch intoxicated drea- 
 mers to folace themfelves in their imaginary golden drea- 
 ming fancies of no law, no repentaRce, no forrow for finne, 
 no affliction for finne. For wakened they will not be I fcarc 
 outof their foolesParadife. Ireturne to my propounded ufe, 
 and will ufe a few Motives to ftirre you up to take hold of 
 Gods Covenant. 
 
 Had you rather enjoy Gods gracious favours, orfeele 
 his tart,and heavie judgements? Huppofe I may take it for 
 granted, you all infinitely defire the comfortable fruition of 
 Gods benigne and bounteous favours concerning this life 
 naturall,and that other fpirituallfarre moreexceUentjand that 
 tranfeendently unfpeakeable, & unpiraleld, which is eternal!; 
 Neither would yea willingly, feelingly, t<>ucb, or really tafte 
 of the tart and bitter punishments, thefevere, and fmarting 
 penalties of the Lord. Keeping covenant with God gives 
 right, and intcreft,toall Gods fauours& blefTings,Z,^.2d.a. 
 //*. 54.10. 56. 5. the contrary makes liable to all his cur f e$, 
 Lev.\6.\}* 'Deut.ig.ii. Confider therefore what you have 
 to do. B b \Vhe- 
 
 i8j 
 
 Motive U 
 
ite 
 
 3* 
 
 The Societie 
 
 Whether is it better, doc you thinke,to walkc in the ileps 
 of pious Patriarchs, or prophane Pagans ; of Gods people, or 
 Sat hans (laves ; of Saints,or finners ? I thinke I may anfwer 
 for you aH,and fay ; Whom fhould we follow if not the Saints? 
 To whom fliould we be agreeable or like,if not to them? with 
 whom (hould we have a conneding congruity, fave with fuch 
 who are Gods chofen, and peculiar people ? Take hold there- 
 fore of Gods Covenant ; for by entring inro, and keeping co- 
 venant with God we imitate the beft ; by the contraric the 
 vileft men , even vilianous mifcreants, heires. of perdi- 
 tion. 
 
 Peradventure you can alleadge caufes fufFdent why you 
 may not, or will not take hold of Gods Covenant : Mu 
 
 what force you can ; let us 
 and fee what validitie they 
 
 iter them up ; give them 
 view them in their beft , 
 have. 
 
 I . Will you not take hold of Gods covenant, becaufe you 
 muftthen part with fin of all forts, even with ycur darling 
 corruptions^iniquity breaking covenant with God ; and they 
 are fo fweete to your foule, that nothing elfe can afford a more 
 pleafant relifli then they ; neither is any thing fo advantage- 
 ous as are they. If this be thy plea O man, thou art to be pit- 
 tied ; the more a foo!e,or mad man glads himfelfe in tumbling 
 inthemyre, the more fwinift, aad fottifli is he, and his 
 eftate more lamentable. Be it thy iinnes are fweet, jet dead- 
 ly poyfon. Be it they make thee merry ; fo doth a ccrraine 
 herbe, the eater (as it is reported) who eating dyeth. *Be it 
 they feeme profitable, jet are they fruitlcfie, Efhefa* 
 ii. 
 
 2. Is it becaufe Gods Commandements are grievous, 
 which then thoumuft obey ? Who faith fo O man, befides 
 Sathan, thy curfed fle&,and wicked men ? Chrifi otherwife, 
 tJWatth. 1 1 . } o. LMjyoke is eafie, and mj burden light. Saint 
 lohn faith otherwife, I . Iohn$ . 3 . HU commandements are net 
 grievous. 
 
 j. Is itbecaufeGodscommandementscapnotbekept? 
 True ; no beleever, or regenerate man by the affiftance of 
 
 Gods 
 
of the Saints. 
 
 Gods grace is able to obferve all and every commandement 
 of God, in every parr, at all times, in thought, word, and 
 deed perfectly as God in his law requirethof him (asPapifts 
 fay:) yet the true Chriftian is faid to keepe the law of the 
 Lord. I. Imputtttvely in Chrifl, the commandement is repu- 
 ted done, when it is forgiven, which is left ten done* 2 . /* refpett 
 of his will, he having a defire which is accepted* 3 . In regard of 
 endeavour flriving to fame his life according to the Comman- 
 dements of God, 4. Comparatively in refpetl of others. 5. In 
 regard of integrity of heart to one commandement, as to another \ 
 to all, and euery one, at all times, as faith M*. Bernard, Be - 
 fides, although they cannot fulfill any of them ; yet they are 
 carefull to follow all of them : though they cannot keepe them 
 throughly ; yet they defire and endeauour to keepe them tru* 
 ly. Although they cannot attaine to the perfection of obedi- 
 ence, yet they drive for fome proportion and meafure of obe- 
 dience. And fothey keepe the law of God. Firft, by impu- 
 tation^. Cor. 5. 21. Secondly, by inchoation, Rom.15.14. 
 Thirdly, by acceptation, 2. Cor. 8. 1 2. God accepting the de- 
 fire for the deed, the will for the worke, the purpofe for the 
 performance, and part for the whole. 
 
 4. Is it becaufe you can enter covenant elfewhere more 
 for your advancement, and preferment? If fo, where, and 
 with whom? Ifyouthinke with the world, you are pitifully 
 deceaved, and miftaken: //'/ hut vanity t therfore feeming that 
 it is not, (hewing that it hath not, foone palling away. It is 
 but vanity, therefore light, unprofitable,deceitfull,and tranfi- 
 tory. Ifwithfinne; how are you deluded ? it oppreffcth, it 
 damneth If with Sathan, do you deale wifely ? What good 
 canhegiveyou, who hath none himfclfe? What favours 
 will he beftow, who fcekes your vtter ruine, and deftru&ion? 
 Relinquifh therefore,and extirpate fuch diabolicall charmes: 
 enter into covenant you cannot with any more honourable 
 then our God : more powerfull to defend you then the Lord 
 of Lords ; more rich to reward you, merciful! to bleffe, wife 
 to direct you ; and more ;uQ to performe all his promifes. 
 Thofe who keepe covenant with our God, (hall be gracioufly 
 
 B b 2 pro- 
 
 187 
 
 Bern.Rheni a- 
 gainftRomt,pag. 
 
 I6f. 
 
I 188 
 
 4- 
 
 The Societie 
 
 Protected, comfortably directed, plentifully rewarded, tri- 
 umphantly crowned, and immortally glorified. 
 
 Never did any man gaine by "breaking, norlcofebykee-* 
 ping covenant with God ; Oft did the ancient Kraelires 
 break e covenant with God; but their guerdon was not 
 gratefull, Iudg.%. 20. i.King+i& 1 ',12. and no marvaile; 
 tor not to keepe covenant with Gcd is difobedience, to 
 breake it wiifl illy is rebellion, Ffat.jS.ic. breach of cove- 
 nant with man is a great 'offen.ee, Rom i.ji. therefore with 
 God a grand impiety. Abraham left his native countrey , 
 and fathers houfe,he went with an intent to facrifice his fonne 
 upon mount Adoriab. Mofis left the courtly pleafures of 
 Zejpt. Matthew fcrfooke the receipt of Guftome to fol- 
 ChnU : they refilled not Gods defignemenr becaufc of 
 thofe many penlious obfl-acies, and dangtrcus difficulties 
 they were to encounter with, and they were no loofers. It 
 is no lofie to leave a fathers houfe, for akingdeme : carnal! 
 kindred, to be father of the faithful! : the pleafures of a cor* 
 rupt idolatrous court, to guide Gods people ? the gathe- 
 ring of tolle, or taxc 3 to gather Saints into Gods King- 
 dome. 
 
 There is nothing better then to be in league with God : 
 Had you fuch a comely proportion', ftarre-like beauty, 
 matchleffe vaiidity,undaunted valour, nimble agility, perfect 
 fanity which is not attainable by nature : Oa/^ypu di ve into 
 deeper profundities, and difcourfe more profoundly of mat- 
 ters Ethical), Political!, Phyncall, and Metaphyseal! then all 
 Philofephers that ever breathed ; Had you worldly honours, 
 wealth, and a!e!igbt even to content, which is not poffiblc ; 
 yetaiithofe'arebutas d ro£e in refpeclof being in Covenant 
 with God: For by venue hereof 1. The LordisotsrGcd, 
 notonely by creation, and conservation as he is to ail: Hut 
 by election, redemption, covenant, poffdEon, affeclion, 
 and adoption. 2. And we arc hispeofls ; nor ocely by vocati- 
 on, and profeffion; but his peculiar people, holy nation, his 
 people by election, converfion, perfwaiion, and^prae'rice. "By 
 verrue of which it is, that the Lord is cur ftrength, /hick!, 
 
 falvation, 
 
of the Saints. 
 
 i8p 
 
 
 falvation, righteoufncfle, King, Father, Redeemer, hope, 
 r , fortrefle, and Deliverer : Hence it is, that we have in ■ 
 tercit in earthly favciir.% remiiTior a of 
 
 fnefle, and donation ofGcds Spirits Uenci it is 
 that we (hall '/full reft i, immortall g!ory,and 
 
 iimmationof bUife : Hence comes our fpiriruall power 
 and authority; honour, and dignity; (onne-ftip, and adop- 
 tion, I ft. %6.^. Hence ccraes our right and tide ro the uic 
 ofthe creatures, happy ^uaro of Angels, beatifical!, biiflefull 
 promifes,and that uoparalcl'd matchlefle crowne of immor- 
 tality • A nd to conclude, Hence it is that rvs havefeHowfbtp vtith 
 the Father. Ioyne we therefore our it \ ant vv ith 
 
 the Lord. 1. Inwardly, by faith and 2. Out- 
 
 ward! y, by vocation and proftEion: 3. Bot 
 by per I'wafioa, profc mon,and practice of p. god- 
 
 hneife; that wanting, we may obtaine : having, we may 
 declare that trzlj atrfclloirfap is with the Father. 
 
 10. M ea.net, 
 Dutj. 
 
 Chap. X V. 
 The tenth Mcvr.es ami Thttj *V Clearhg to Cjod. 
 
 HAve we he F.ithtr ? Cleave wc then »»• 
 
 to the Lord-. Tr e prodigsli a fervent cleaved to his Ma- 
 tter, Lul# 1 5.; 1 5- . TbecopjugaiTkoot makes {nmfotktr 9 9i c. 
 i wife , iJlJatb. 19.5- ; iety 
 
 ule c&ItUatbxn to 3?*- 
 w#, 1 £*». 18,44 Where there is frrme communion, th?re 
 cveri&adi :ogcther. Thofe therefore ivbo hate./?/- Lwdir^bekai 
 
 i w iw^ r, ; : j tK : 4? ether nw 
 
 , asafervant unto his. 
 3s a j ahs loints, for fo faith : , 1 j. 
 
 irdle cleaveth unto the lotnes of a watt i 
 
 ♦ me the whole hou r e of Ifracl, &;c. Dl av 
 ~:rorenearetotbe Lor< 
 ;, depend upon him, . 
 cleave we to the Lord. 1 . 
 
 • 11. 
 
 to Kim in heart 
 runout purpefe 
 cfany lc; 
 
ipo 
 
 The Societie 
 
 Mot. v 
 
 u.22. 2. TotaiIy,infouleandbody bothj/^22.5. 5* Spi- 
 ritually and Sincerely, AEls 11.23. 4. Vnfeperably, and con- 
 tinually, lofii$. We cleave unto the Lord, 
 
 1. Inwardly. 
 
 1. By faith. Heb. 11. 6*. Hethatdraweth neare to God 
 
 2. By fcarc. %mo. 20. Feare'the, — tocleAveunto 
 him. 
 
 3. Bylove,/*/! 23.11,12. Love unites it felfeafmuch 
 as may be to the thing loved, it makes a man defire and fet ke 
 above all things this fellowship, when wanting. i.Inthofc 
 meanes he hath appointed to communicate himfelfc unto us. 
 2. Doth communicate it felfe to God in things, in which he 
 wilbelovedofus. And, 3. It will make us accomplish the 
 will of God. Cleave we therefore thus unto the Lord : For, 
 why Should we not ? 1. Trufi in him } who is both true, and 
 faithfull, mighty, and able to helpe. 2. Fe*re him, who is 
 both jiift, and terrible alfo, able to dcftroy both foule, and bo- 
 dy. 3. And love him which is io merciful!, gracious, boun- 
 tifull,artdliberall. 
 
 2. We are to cleave unto the Lord outwardly,and not only 
 in our fbules,but our bodies both, in the right and fanctified 
 ufe of the Word,Sacratnents,and Prayer ; Thus let us cleave 
 unto the Lord, and manifeft we the fame, 
 
 1* By cleaving to that which is good, Rom. 12. 9. 
 
 2. By cleaving to Gods Testimonies, ?/*/. 110. 31. His 
 Word, Law,Gofpell, Precepts, andPromifes. 
 
 3. By walking in his waves, 'Deut. it. 22. 
 
 4. By keeping his commandements diligently,*^. 
 
 5. By walking after the Lord, Bent. 1 3. 4. 
 6\ By hearkening unto his voice, ibid. 
 
 Thus if we do, the Lord will uphold us in all diftreffe; and 
 againftall aflaults of enemies, inward, and outward, with his 
 righthand. i. His great might and power/P/2r/. 6*3. 8. What 
 then can hurt us ? Or who can harme us ? True it is that ma- 
 ny who cleave clofeft to God arc fboneft taken away and de- 
 stroyed, as in time of fierie trials, and open perfecutions.Yet, 
 
 *. God 
 
of the Saints. 
 
 I. God doth not deftroy them; but Gods enemies, wicked 
 perfecutors. 2. They die not in Gods difpleafure, but in his 
 favour,- their death is no fliame, but an honour to them. 
 3. By the lofleofa temporary life, they obtainc life eternall. 
 Inftead of a miferable life, a life moft happy. 4. Outward 
 bleflings, as deliverance from bodily death, anddangersfare 
 premifedand performed conditionally ,as they fliall Itand beft 
 with Gods glory, tjic good of his Church, and falvacion of 
 his Saints. 
 
 Thus to do is good for us, 7/*/. 73. i2* It ii good for me 
 to draw neare to Cjod. It is good indeed to give, and joync 
 our felves moft ftraightly toGodfo gracious and merciful!. 
 It is good neareiy to knit our felves, and clofely to cleave 
 to God : This cleaving being a meanes to obtaine, if we 
 want : And to continue, if wc have fellowjhippe with the 
 Father* 
 
 Chap. XVI- 
 
 The eleventh Meanes andDmy is, toferve god* 
 
 LAftly, have we or defire we fel/owfiip with the Father ? 
 We ought to ferve him: D*z/*W acknowledged him- 
 felfe fervant to Jonathan, although they were linked in fuch 
 an intimate fociety, 1 Sam. 20. 7. 8. Hujhai exempts not 
 himfelfe from fervingfogoodaSoveraigne, who admitted 
 him into the fellowfhip of a friendly favourite, 2 Sam. 15. 34, 
 Wives, although their husbands companions, yoke- fel. 
 lowes; yet being but the left fide of the yoke, fellow- hel- 
 pers, not fellow heads, owe a kind of fervice to them, 1 Pet. 
 3. 1. Likercife you wives, ft* as fervahts; i. with ail feare,even 
 to bad husbands, afwellas to good. Yea all fuch, who have 
 fetlowjhip with the Father ,have the denomination of fervants. 
 Jacob my fervant J fa, 44. 1 . lob my fervant Job 1 . 8. Mofes my 
 fervant. Num. 12. 7. And the pious Profelite who joyned 
 himfelfe to the Lord,is faid toferve him, — to be his fervant, 
 If*- 56% 6. 
 
 1. There 
 
 ipi 
 
 if .Mt aees. 
 Duty. 
 
Ip2 
 
 The So ci e tie 
 
 Ob+ 
 
 i . There is a feruice of man to man, and this is, 
 i. NationaL i. By the law of nature, which is liberall. 
 u By the law of Armss, which is compulfive. 
 
 2. Domefticali. Which is, i. Foratimei 2. Perpetual!, 
 as ftavii tor eeer ; thefe are civiil fervices of man toman,- 
 who is faid to fer ve man, 
 
 i. When he applies himfdfe to do him all the good he 
 canj GaLz* 14. 
 
 2. When he fubmits himfelfe to fuch who are Lords over 
 him, Bxod. 21.6. 
 
 2. There is a religious fervice, where man ferves God; 
 1 . Generally, yeelding to, and endeavouring to performe 
 all the worfhip due to God, Uf. 24. 1 5 . 
 
 fi. Religioufly ferving him in his pub' 
 
 lique worihip, Math 4* 1 o. 
 j 2. In his common vocation, as he is a 
 a. Particularly; < Chriftian, doing the revealed will of 
 God in the generall calling of Chri- 
 ftianity, Heb. 12.28. 
 (£\ In his particular iun&hnjlomiia.p. 
 So thtvMoferve God it to do all things in the publique wor- 
 fliip of God, in our common vocations, and particular cal- 
 lings according to the will of God, therein earneftly defiring to 
 glorifie God. They therefore are much deceived, who think 
 a daily repeating over the Lords Prayer,, ten Commande- 
 ments, and the Beliefe, or fuch like, conflant keeping of 
 Church-times, & c. is a fufficient faring of God; toferve 
 the Lord, being a doing of his will, and this is frequently ur- 
 ged, and often inculcated in facred Writ, PfaL 20. 11. 100.2. 
 Luc. 1 . 7 j. This fervice is the end why we were redeemed, 
 £#<r. 1.74,75. Of all Gods mercies, Rom. 1.1 a. And al- 
 though our Saviour delivered us from bondage,yet not from 
 fervice ; when a man comes out of the bondage of finne, he 
 mufttake another yoke, Math. 11. 28. But we arc free; we 
 have Chriftian liberty, CjaL 5. 1. Anf. True, we are free' 
 from theexecutionofperfeclobedien.ee, from the curfe of 
 the Law, not from the obedience of the Law, piety, and 
 
 righteoulhefle. 
 
of the bAINTS. 
 
 m 
 
 righteoufnefle. Heare Irentw fpeake, who (iithyChrift hath 
 ant ly freed us from theflaverie y not ft am the obedience of the f 
 Law. The Precepts given to Mofes Were twofold, natnrolland 
 fervile: fervile are abrogated by the cemming ofChrift : natu- 
 ral! have remained in their ft rer '>, and are fulfilled bj the 
 GofpelL Tea (faith he) the Lor ^ Auxit,& dilatavic, hath aug- 
 mented and inlarged them. The. Lord declared all the Law and 
 the prophets to depend upon thefe Precepts. And £hri$ him- 
 felfe hath not Jhewed another greater then this Precept, but hath 
 renewed this to his 'Difciples, commanding them to love (job 
 from their whole hearts, and others at themfehes. True it is, 
 that we havdibcrty, and are freed from the curie of the Law, 
 R&m.S.i. gal. g. i ;. Secondly, from the rigour of the Law, 
 which faid, do this, and rive ; this liberty alfo the justified 
 Iewes before Chrift had. Thirdly, from obfervation of the 
 Ceremonial! L*w, Col. 1. 16.20. Thus the ancient Iewes 
 before Chrift were not. Oh that our Pretty Antinomies had 
 but brainesto conceive, and grace to imbrace the truth; then 
 would they not fo difquict the conferences qf many unfetled 
 ChrifHans, and fcandalize the Gofpell under pretence of law 
 lefie liberty. /.Although feduced Papiits, ignorant Gofpel- j 
 Iers, civil! honed men, vaine-gioricus Pharifces, prophanc 
 people, and lawleiTe Libertines, like the ancient Samariranes , 
 who knew not the manner ofthe God of Ifrae^therefore fer- 
 ved the Lord, and their owne gods alfo, 2 Reg 4 \j.i(S> So 
 thofe fore-named, becaafc ignorant ofthe right ferviccof 
 God. 1. The Papalinefavcs God in his images, pilgrima- 
 ges, and abundance of Popifli traditions. 1 . The ignorant in 
 his Qood meaning. 3. The chill man in hishoneft outward 
 conversation. 4. The tombe- like Pharifee in his golden and 
 gracelelTe fliewes. 5. Theprophane in his diabolical! conceit, 
 that where fmne doth abound, grace will .much more a- 
 bound. 6. The lawleiTe Libertine m his licentious frecdorce ; 
 hebeing bound to no Law, he doing all he doth in love, by 
 way of thank&Inefle : therefore by consequent, 1. If he 
 ; doth not that which we are commanded he doth net Gpne ; 
 if he doth that we are forbidden, he doth not offt nd. 2 . 
 
 Cc doth 
 
 Cbrifltu txntum 
 :vit a 
 
 'it ?. fim 
 
 abobt- j 
 
 V;tUtS,K0t2 
 
 nziiblib. >.cap.27.' 
 t>up!ictajunt MtA 
 fii 'P rtcepts, miw 
 hdU frjervilU: j 
 z/eradvenJ 
 turn ChnsJi aire i 
 gats fnnt i n,xittr*U- 
 a. m fuo vigor e per-' 
 mcM/must, & per-. 
 EncjjgcUum fuvt 
 confum,7tata,lcem\ 
 «p. 3 i. 
 
 Dormniu deemtto* 
 ttm legem c> Pro' 
 phetafpmderecx 
 rpfis Pnectptu-rfp 
 ipfe aliud vn\us 
 bccprtcepti no* 
 dnuHtJedhocip. 
 fum renovtvitfwU 
 Difctpulu \ubem 
 eu dtugere Deum 
 cxtstocordei&cA- 
 teroi ctieviadmo- 
 dunj/cldcm. Lb, 
 4-Cap.jj. 
 
i?4 
 
 ObjeB. 
 
 The bociETiB 
 
 *M.P<rk of Re 
 
 doth that which God commands us he doth more then his 
 duty, becanfe more then he is bound unto, and Co doth there- 
 fore merit at the hands of God. 
 
 Yet ail you who either have or defoe fellow/hip with the 
 Father ; Do youferve God as he hath commanded, without 
 diminution, or addition : Serve him therefore, i . Sincerely. 
 2. Timely, 3. Continually. 4. In all things. Of which fee 
 pag.o2.&c. 
 
 5. We are to ferve the Lord with gladnejfe, 'Pfal. ico. 2. 
 TheLorddefirestobefervedwith a voluntary willingnefle, 
 and chearefull alacrity, Exod. 35. ?. 1 Cor.g. 17, 18. 2 Cor. 
 $• 7. A fonne-like fervice pleafeth God, not a flavifli : ex- 
 acted fervice is feldome fure, it is rather done upon us, then 
 by us; and the more chearefull, and voluntary, the more ac- 
 ceptable is our fervice to God. Serve therefore the Lord with 
 gladneffe in love; yet fo that our love may keepe itfelfeto 
 the Word and will of God: for things done without a word 
 from God, are not done of love, which h a fulfilling of the 
 Law, Gal. j. 14. . 
 
 6. Serve we the Lord with feare. 
 
 1 . Let none object and fay, the object offeare is evill ; man 
 feares that which will hurt him, whichisevill. TheGreeke 
 word figsifieth feare and flight •. intimating that we feare 
 fuch things we flee from, and avoid. For although the object 
 offeare properly is evill, yet accidentally that which is good 
 aifo ; Man feares good, not the thing, becanfe it is good; but 
 lead he be deprived thereof, and lofe the fame: thus a man oft 
 feares his life, Ieaft he lofe it. Secondly, we feare that which 
 is good, Ieaft it procure fome appearing evill ; thus wealfo 
 feare God, leaft be punifli us; the puriifhment as from God 
 is good, but unto us it feemethto be evill. 
 
 2. Let no man fay : the fear efall are excluded heaven } Rev, 
 21.8. And Gods people are forbidden to feare, Cje*. 1 j. 1. 
 Luc 12. 32. 1. 34. For thefe places are to be underftoodof 
 carnal! feare; when manfearesman, or worldly wants too 
 much; or God, onely in regard of punifliment. ^That feare 
 in which nothings fearedfavepunifbment t i* no fervice of God. 
 
 : 3. Let 
 
JL 
 
 of the Saints. 
 
 3. Let no cavilling wrangler fay, there u no feare in love , 
 for perfetl love casleth out feare, I lohn^. 18. We arc Co 
 love God : therefore net to feare him. Love carts out feare: 
 but what fearc ? Not all but fervile, or tormenting feare, not 
 fonne-like, or filiall fearc, this going hand in hand with per- 
 fect love. Therefore doth a loyall fonne feare tooffend-his 
 father, becaufe he loves him. Wives are to feare their bm- 
 bands ,Epb. 5. 3 ;. Children are to feare their parents, Lev. 
 1 9. 3. Subjetts are to feare their (Jblagiftrates, Rom. 13.7. 
 No man hence will conclude they therefore neither may nor 
 can love their husband >, parents, and Magiftrates : this feare 
 being an awfuil reverence : fnch inferiours (hew to Superi- 
 ors for the Lords fake, making them careful] to obey, and 
 loath to offend them.' Tertnlltan rebukes Marcion chus : 
 b Thou foolejvbicb fuft he u not to be feared whom thou calleH 
 Lord ; thU name being a name cf power ; yea, offuch as U to be 
 feared : Bat how wilt then love, except thou feare ft not to love f 
 Truly, neither i* he thy father, towards whom love for piety \and 
 feare for power doth not agree Neither is he thjJegitimate Lord, 
 ifthoudoflnot love him for bugentlenejfe, and feare him in re- 
 gardofTttfeipline. The fame Tertnllian checks the afore f aid 
 hereticke thus ; c Thou which dofi not feare God becaufe he U 
 good, why dosi thou not breake out into all fenfualitj f The 
 principall fruits of life to my knowledge in all which feare not 
 -God.k\\& againe he faith d that nothing doth deQroj feare, five 
 difobedience. And againe the fame Tertullian faith, c the feare 
 of man is the honour of god. True it is, that child-like feare 
 may well ftand with love, and certainty of falvation ; this 
 fcare enduring for ever, Pfal. 19. 9. This being commanded 
 unto, and the commendation of good men, lob 1 . 1 . Alls 1 o. 
 2. I know there is difference betwixt filial! and fervile feare; 
 fifiall endures for ever, the other is violent, therefore is not 
 permanent: fervile feares evill of puniihment, the other 
 evilloffinne: filiall isonely in the Elect, fervile may be in 
 good and bad ; being in the good as a needle to draw after it 
 hlialiasathreed; as a needle alone, fo fervile alone availeth 
 j not: yet by going before draweth after it filiall as the threed. 
 I Cc 2 The 
 
 m 
 
 1 bStukt i qtt*m'D»\ 
 j minumafpeUatyntA 
 ■ ga timet dun: cum 
 hccHzmenpcUjiatu 
 j Jit eti/tm umendt: 
 j ^4t quemoio dill 
 1 gesnif, tineas «wrj 
 
 re? Pis.vs* «;'C 
 
 piler tuns ejl, in 
 quern non compe- 
 tst& amcrf 
 pietiur.it cr urwr 
 propter potejiatem : 
 nee kgjmmm 7>o- 
 minut, mtfi &diH- 
 gxs propter kum&* 
 K'.Uicm, crttvteas 
 propter di 
 jMfli.Adveif Mar. 
 cion.lib.i.pa^.155 
 c ^ui Deum non 
 timet quaji kor.um-, 
 quid non in em- 
 nem hbidtntm e. 
 bullu ? Sum mum 
 quod 
 
 tun t.u onwbui 
 qui Dtum r.en ti- 
 meat lbid.p.165. 
 
 rem al:.t res cusm 
 coxtumada fub- 
 vcrn: ; &c parni- 
 ccntia pag. 480. 
 
 mutuDeil.onoreJr,, 
 Ibid pag 48;. 
 
ip6 
 
 The Societie 
 
 Truths triumph o. 
 verTrentjC??. 17. 
 
 The property of this feare is to make us in our hearts {land in 
 awe of God; and to feare, hate 3 and efchew the offence of 
 God, Prov. 8. 1 3. Exod. 20. 20. It being the greater! evill 
 for the creature to offend theCreatour. We may and mull 
 therefore ferve the Lord with feare: for that mans hope id 
 vainelj confident ,nho refnfeth to feare Cod in his converfatien 
 &ish*W.Tt4rton. 
 
 7. In nevmejfe offyirit, Rom* 7. 6. That is by living luch a 
 life which becomes them whom the Spirit hath renewed. 
 
 8. In rigbtam \fhe jfc and holint , ffe,L»c 3 1. 74, 75. r.By jufl; 
 and upright dealing betweene man and man, in holinefle. u 
 performing all fiich duties as immediatly conccrneGod,and 
 his wor ft ip. 
 
 Should I fay no more, my Doctrine" in hand (me thinfces) 
 I is inducement (ulBcient to perfwsde you thus toferveGod: 
 for if you hzvefellor?flip mih the Father, then it's a ncceflary 
 duty. Serve him alfo you rnuft, if you defae this communi- 
 on : it being a meanes to obtaine ftNmJbippe with the 
 Father. Notwithstanding, becaufe there be many bad ma- 
 ilers in this world, which wcoe and intice i\U f allnrcand 
 draw too many to forfake the Lord, and to fcrve them;! will 
 In few words flaew that of ali the fei vices in the world, this 
 of the Lords is farre the bell. 
 
 1. Mans owneflefbis oft his mailer, which he carefully 
 dothferve. 1. By too much pampering -of it. 2. By an over' 
 carkingand caring for the things of the body. And, 3. By 
 fulfilling the lufts of the fMh. Saint T/j«/was of another 
 mind ; he kept under his body, and made it ferve him, iCor. 
 9» 27. And forbids Dstomakeprovifion for the flefbi &c. 
 Row.iZ, x 4- As for this fervice, it is no whit for a mans ad- 
 vantage; Their end is deslruFtion, whofe god is their belly , 
 whofe glory is in thtir fhame, who mind earthly things, 
 Phil. 5.19. 
 
 2. Man ferves man : Firft, having a more firrne depen- 
 dence upon man then Gcd, regarding more the authority of 
 rmnYthen of God : Thus Papiilsferve man ; with Whom it 
 matters not what God faith, fo be they have the Popes \ 
 
 approbation; J 
 
of we Saints. 
 
 i$>7 
 
 approbation t and many other do fo with whom the word of 
 man is more authenticali then the Word of God. Secondly , 
 repofing more confident affiance in the skill of man, Afa* 
 liks, i^Chrort. 16.12. crpower and valour, Ifa.^i. 1. The 
 contrary we fee in David, Tfal. 20.7. Thirdly having mens 
 perfonsin admiration, Inde \ 6* Thus parafiticall Prophets, 
 like Ahabs 400. and foothing companions by flattering ofcen- 
 tation, have men in admiration for their perfon, riches, ho- 
 nour, nobility >&c. without rclpedi of the feare cfGcd, or 
 true vex cue; honouring tbern onely becaufe they be rich, or 
 noble (by the way great men have this miferie, they are mofi 
 admired, leaPt admonished) Thus who in his right wits 
 would fervennn, considering: t. H< fie he is, jfa 
 
 l.Zi.Ceafeficm mah rvhafe heath is in his wfrfiri&J \fst where iff 
 U he to be accomud of: thefe Matters canmt redeem? a bro- 
 ther^ nor give a ran Come to God fur him y T^W^o.'J. 7. 2.1: 
 execrable, Ifa. 31^1. Ier.\j.$. 3. Ho\v b^fe and contei 
 tible it is for man fo to iiibmi: ro man, made of the famt ma- 
 terials, workman, manner, and in that refpe&hiscquaii, tur- 
 ning to dud, and rottenneite as well as he. * 
 
 $. Many men ferve the world, w&. the ambitions by his 
 inordinate defirc of honour, and ftriving for preferment, 
 ferve s honour, and an ambitious humour. The Ctvetms, by 
 his love of riches.snd obeying the avaricious defires then 
 fefVes \W*mmon : the ttolftptuoai p:rfcn,by being too much 
 addicted to carnal! delights, (ervts plea lure. The, . 
 Ma-kr and a fervice-j But fuch which makes them much co 
 bepitcied, not at all to be envied : for alas ; Firfi, they ferve 
 vanity, as Solomon concludes, who had a greater experii: 
 of them all then any bther,£irc£ E>2.sfte fervicc of vanity mu:l 
 needs be vaine. Secondly. isitonely vaine a but hardly 
 
 tormenting. Ecct.i. 14. 2 = 10. Vexation oj fpirit. How doth 
 this fervice abound with c ring cares, tormenting dif 
 
 cohtcnts,ignoble je3loufies, dtfqukting fearcs,bcfc flatteries 
 reftlefTccontriverrie:.^, and - i fwarme of fuch 
 
 likcanxious pet\ .-, neither is here all: this 
 
 Matter is a deceitful! coufencr, not much unlike Jacobs Kfi& 
 
 Cc? fter 
 
V 
 
 UWV1C11)} 
 
 fter Laban y giving a blearey'd Leah for apromited Rahel: 
 her beft fervitours often faile of their expectations ; or if 
 not fo ; they prove like Sodomes apples, not worth the gathe* 
 ring ; or a wormeaten nut, not worth the cracking,filling the 
 breakers mouth with filth,and rotceneOe. Fourthly ,but there 
 is a worfe matter m this fervice then all this. If Any man love 
 the world, the love of the Father u not inhim y l.Iohn x. 15. 
 and no man can ferve both (jod, and Cfrlammon, (JMatth.6. 
 
 4. There is another Matter which too many men ferve;his 
 name is fin, John 8. ^.whofoever commits Jin u thefervant of fin. 
 Whofoevcr of his o wn accord readily obey eth the defires, 
 and motions ofdnneis the fervant offinne. Of fuch fervants 
 Saint Peter fpeakes, 2. Pet, 2.19, ferving their tufts. I. Obey- 
 ing the wicked motions thereof, confenting to them, or pra- 
 coifing them,T*W 3. 3. S.P<*«/forbids us of this ktvicQ 9 Rom. 
 6.6. and acknowledged that once we were fervants to this 
 evill Mafter,/to».o';i 7.19.20. This is a fervice ftrongiy be- 
 witching men with amiable enchantments,havmg abundance 
 of obfequious obfervants. But doe they know whom and 
 what they ferve? I prefumeno; for did they, they could 
 not but abandon with loathing deteftation a Matter. I. So 
 bafe, and viie,then which nothing more faftidious, or excre- 
 mentitious* 2. So abounding with fuch multiplicity of vari- 
 ous impieties, then which no fervice more tedious and trou- 
 blefomcwhereinamanferves, not two, but a multitude of 
 Matters, ferving finne in the Iufts thereof, Rom.6.12. 3. So 
 cruell, then which none more tyrannicall,and bloudy ; paying 
 its beft obfervants with as bad wages as may be ; eternall 
 death, Rom. 6^%. Um.\.\%. Thefearefervices,but not like 
 ours, although worldlings now as in lobs time,fay or thinke^ 
 What ii the Almighty, that rs>e Should ferve him ; and in Ada* 
 lachy 1 . 1 7. it is in vaine to ferve god : Yet we know this fer- 
 vice to be of all other. 
 
 1. Moft honourable : For, 1. Our Mafier is not fome 
 Kings greateft favourite, nor yet fome potent Prince, nor yet 
 a terrene Monarch, fvvaying the Soveraigne Scepter for his 
 
 time 
 
of the Saints, 
 
 ipp 
 
 i j tWi itmg t Mifkt 
 
 tuxxtusi srdivav- 
 tur in ca . 
 
 time of the whole world; But a Lord of Lords, and King 
 of Kings, whofe is the kingdome,the power, and glory;then 
 which no Matter more honourable. 2. Our f e How- fir v ants 
 are all the holy ones of God, as zAbraham; and thofe pious 
 Patriarches, fuch as Mefes and £tiah 3 and thofe Divine Pro- 
 phets : fuch as David, and thofe other godly Governours : 
 the heavenly company of glorious sAngelsftev. 19.10. Yea, 
 ouf blefled Saviour , our fellow- fervant, Phil. 2. 7. Then 
 which no fellow-fervants more honourable. 
 
 2. Moftgainefull : thefe fervants gairte Chris!, Phi/. 3. 8. 
 Pardon of finnes, Gods favour, his blefled Spirit ; yea, tem- 
 poral! favours, if commodious for them, fhall moreover and 
 above be added to them, Mat.6^. If they have nor riches, 
 it;is becaufe they are not good for them. If they want health, 
 it is becaufe it is not good for them. If their life is cut fhorr, | r r e y* rlU * "J 
 they are taken away from the evillto come. Yea moreover, 
 asthisfervice gaines all things, 1 Cor. 3. 21. &c. And as a 
 gocd friend loves at all times, Prov. 17.7. So this fervice 
 brings in gaines at all feafons,in fickneffe, and health, profpe* 
 rity,andadverfity, Rons. 8. 28. Yea, in life, and death, Phil. 
 1. 22. Another man dies, his gaines die with him, Pfal. 49. 
 17. His treafure was laid up on earth, therefore leaving this 
 world he parts with hh treafure: the fervant of God dies, 
 his gainesfollow him, Rev. 14. 1 g. His treafure was laid up 
 in heaven, departing hence therefore he followes his trea- 
 fure, goes to his game : Perhaps he forgoes a materiall buil- 
 ding, and layes downe an earthly tabernacle ; but he finds a 
 building given of God, not made with hands, eternall in the 
 heavens, 2 Cor. 5. 1. He leaves behind him fome worldly 
 fubftance; but gets in heaven a better and enduring fubftance, 
 Heh. 10. 34. Perad venture he may part with fbme corrupti- 
 ble inheritance, to take poflefllon of an inheritance incorrup- 
 tible, referved ia heaven, 1 Pet. 1. 4. Where he hath Co 
 much, that he is everfatisfied ; and ib much to come, that 
 he is never glutted : where there is infinite abundance ofall 
 things, and yet infinite more to come. 
 
 3. Moft deligbtfull : David had an honourable fervice, 
 ^^^^ afcending 
 
zoo 
 
 xuz jguifciiis 
 
 afcendingfromkeepingilieepetobe fbnnein IawtoaKing. 
 lacob a gainefull, growing from a lone man, and a ftaffe into a 
 populous family, and certame droves; but neither had much 
 delight in his fervice. But as there is honour and profit 
 in this fervice, fo there is plenitude of delight , and 
 confolation. For, I. Our Matter is no churl i(h Naia/ i to 
 whom a man could not fpeake, i Sam* 25. 1 7. No unkind 
 La&aHjbut aGodmoftmercifull and pitiful!; gracious and 
 favourable ; patient and long fuffering. He termes his fer- 
 vznts friends, Ifa. 41 . 8. Yea, fanes, Exod. 4.23.. He layes 
 upon us no burdcnfome yoke, but fuch which iseafie and 
 light, Math. 11. 28. Not grievous, 1 hh. 5.3. But the re- 
 joycing of our hearts, Pfal. j 19. 1 ij. I need not go from 
 my Point in hand to fetch this threefold cord which is not ea- 
 fily broken. Thofe who truly fervethe Lord, have feRowflnp 
 with the Father, then which what more honourable, gainful!, 
 or delightful! ? Good fervants 1. obey their Matters pre- 
 cepts. 2. Spendthe chiefe of their time in their Matters bu- 
 finefle. z. Delight to pleafe them. 4. Have no intimate 
 fociety with their Matters profefled enemies. 5. Cannot 
 endure to fee or heare them abufed.^ 6. And feare to offend 
 them. Be we fuch good fervants. 1. Obeying the will and' 
 Word of God. 2. Spending the day of our time in his fer- 
 vice, walking £#^-like with God, Gen. 5.24. 3. Ioy in 
 pleafing our fo good and gracious Matter. 4. Avoiding inti- 
 mate familiarity with his enemies. 5. Not enduring to 
 heare or fee bim dishonoured. 6. And fearing to offend him. 
 Thusletusfervehimj thisferving being a duty we owe, if 
 we have, orjuicancs to obtaine if we want fcUowfaf with the 
 Father* 
 
 OF 
 
201 
 
 OF THE SOCIETIE 
 
 OF THE SAINTS, 
 
 the fourth Booke. 
 
 O W I come to the fourth and laftpart of 
 the true gQQdfelhwfhip , confiding betwixt 
 the Head and members : And with his Some 
 Iefus Chrift* This part of the truegoodfd- 
 lowfhip is not thelcaft, although the laft. -For 
 by fellow (hip with Chrift f we have feilow- 
 fliip with the Saints., and without Chrift lefiu there is no fel- 
 low&ip-for man with God. I will now forbeare to fpeake of 
 thefe three titles, his Sonne, lefts, Chrift : H only fufficeth 
 for the prefent to tell you that Chrift is Gods Sonne, i. By 
 Nature. According to his Divine nature he and heonely is the 
 Sonne of God, being begotten of the famefubftanceofthe 
 Father by an everlafting generation, Math. 17. %. 2. By 
 Grace ofperfonall union, the manhood of Chrift being unfe- 
 parably united totheperfonof the Sonne of God, Lttkej. 
 3?. The Saints are Gods Sonnes by Adoption, Rom.%* 17. 
 Yea, all profeflburs without pra&ice are Gods Sonnes, al- 
 though by profeflion onely, Gen. 6. nz The creatures may 
 be termed Gods Sonnes commonly. Saints are Gods Sonnes 
 fpecially. But Chrift is Gods Sonne fingularly. 
 
 Dd 
 
 Chap. 
 
202 
 
 <Z><?ff.4« 
 
 Reafw f o 
 
 LM dOOlETlE 
 
 C H A P. I. 
 
 'The Saints kavefellowfiip with Chrift. 
 
 ALL true believers, Saints, or faithfull Chriftians have 
 focictie, fellowfhip or communion with Iefus Chrift 
 the Sonne of God. 
 
 {With his Son lefus Chrift~] Ioh. 1 5 . 1 ,2,3, 4. lam the true 
 vine 3 je are tht branches, 17. 23. 26.21. / in them, &c. Eph. 
 2. 17. That Chrift may dwell in pur hearts bj faith. Gal. 2. 
 20. / live, jet not I, bat Chrift lives in me* 
 
 All thofe who are Chrift his fellowes have fellowship with 
 Iefus Chrift the Sonne of God. 
 
 But all true believers, Saints, or faithfull Chriftians are 
 Chrift hi* fellowes (for Chrift hath taken them into fellowship 
 of himfelfc, and his merits, Pfal. 4^. 7.) Therefore all true 
 believers, Saints, &c. Have fellewpjip with lefus Chrift the 
 Sonne of God. 
 
 That they are Chrift his fellowes, T prove thus. 
 
 Thofe who are fellow-fervants ofthe fame Maftcr, bre- 
 thren of the fame father; fellow-members of the fame body, 
 &c« are fellowes. 
 
 But all true believers, Saints, or faithfull Chriftians are, 
 
 1. Fellow-fervants with Chrift of the fame Mafter, 
 Phil. 2.7. 
 
 2. Fellow-brethren of the fame Father, \Jttath. 12. 50, 
 Heb. 2. 11. 
 
 3. Fellow- members ofthe fa me body, Eph.4. 13,15.16. 
 
 4. Fellow-fbuldiers againft Sathan, 2 Tim. 2. 3, 4. 
 
 5 . Fellow- fuffbrers, Rom. 8.17. 
 
 6. Fellow-Conquerours, Rom. 8. 1-7. 
 
 7. Fellow-Kings, Priefls, and Prophets. Rev. 1. j. 
 
 8. Ftllovv-heires ofthe fameKingdome,2?<?w.8.i7. 
 Fellowes they are ; not by nature,it is of grace : not by de- 
 
 fert,it is of free gift or donation ; not by excellency or aequa- 
 lity > it is onely by eftimation. 
 
 Thofe 
 
of the Saints* 
 
 2. Thofe who are linkt and conglutinated in tbefirmeft 
 connexion of the Matrimoniall knot and con/ugall yoke,have 
 fellowship each with other. 
 
 But Chrift Iefus and all true believers, Saints, or faithful! 
 Chriftians arc linkt and conglutinated in the firmeft connexi* 
 on of the Matrimoniall knot, and con/ugall yoke : therefore 
 have fellowfliip each with other. 
 
 The firft Propofition iscleare; I prove the fecond or minor 
 thus. 
 
 Thofc who are bride,and bridegroome;husband and wife, 
 are linkt and conglutinated in the firmed connexion of the 
 Matrimoniall knot, and Con/ugall yoke. 
 
 But Chrift lefts is the Bridegroome or Husband ; all true 
 belieuers, Saints, &c. are the bride. Therefore Chrift and 
 Chriftians are linkt and conglutinated,&c. 
 
 That Chrift is the Husband to true believers, I thus 
 prove. 
 
 He who doth wooe,' contraft himfelfe unto, confummatc 
 the match made with, and performe all duties of a husband to 
 all true believers, Saints , or faithfuli Chriftians is their 
 husband. 
 
 But Chrift lefts doth all thefe to all true believers. As for 
 example. 
 
 i. He wooeth, befeeching us by his Minifters, 2 Cor. 
 5.20. 
 
 2. Hecontraftehimfelfeunto the Church byaflrme and 
 free promife of manage with his Church with the content of 
 hisFather. 
 
 3. He will confummate the mariage at the end of the 
 world, i?^. to. 7. 
 
 4. Hepromifeth all duties of a husband to all true belie- 
 vers ; For in ftance. 
 
 Husbandsought entirely to love their wives, Col. ?.io. 
 Sph. 5. 22. Love them rhey ought; for they arc good things, 
 Prov.iS.ii. Forthey are their companions, ZMaL %. 14. 
 And their owne flcfli, Bph. 5. 28. fbrifi lefts loved his 
 Church with fiich entire and ardent love, that he gave him- 
 
 Dd 2 felfe 
 
 
*o4 
 
 
 The Societie 
 
 I 
 
 ■ ^., *** f * 
 
 felfe for his Church. But becaufe Twill not flay uponconju- 
 gali duties ; in briefe I fay ; rhat no husband ever; nay if the 
 excellency of all tbe mod melting afTectionatencde, and other 
 chiefe vermes could be drawneoutof all mankind that have 
 becne, are, or fhaibe, and infufed into fome Angelical! body ; 
 yet could not this imagined excellent husband love with 
 fuch a dncere, and perpetual! love, cleave fo clofdy and com- 
 pacledly unto: give fuch honor.or due benevolence unto, con- 
 fohte with fuch rav idling comforts, graunt move willingly 
 the honed and reafonablc requefts, govsms i guide, and direct 
 more prudently a wife lovely beyond imagination, as ChriVt 
 fefiu doth the Church, or true believers, Saints, or faithfull 
 Chridianshis Spoufe 1 . 
 
 • That all true believers are the Spoufe of Cbrid Is perfpicu- 
 cufly tran fparcnt, Rev. 19.7,8. 21.9. 22.27. leh*^ t-9* 
 And in this that they owe the felfefarne duties to Chriftle- 
 fus which wives do owe to their husbands, fc. Subjection, 
 reverence, obedience,&c. 
 
 Therefore all true believers have fellowdiip with lefts 
 Chrift,&c. 
 
 All thofc which are ingrafted and inoculated into lefus 
 Chrift, have fellowfhippe with Iefus Chrift the Sonne of 
 God. % 
 
 But all true believers, Saints, or faithfull Chriftians are in- 
 grafted or inoculated into Iefus Chrift. Therefore all true 
 believers, & c. have fellowfhip with Iefus Chrid, the &c 
 
 ThelatterPropofitionlproveontof fob. 15.1, 2. 
 
 1. There is a husbandman, who is the Father, jjftly cal- 
 led the husbandman : for, 
 
 1. HehatharightfulIintereftunto 5 andan abfolute Sove- 
 raigne authority over his fpirituall vine, vineyard, and 
 branches ; his is the right, not by La w 9 but by nature; not 
 from any fupericur,but from himfelfe, and he may do with 
 it what he will. 
 
 2. In regard of affection, the affection that he bearesto 
 this vine, vineyard, and branches is tranfeendents he loves 
 them tenderly,and delights in them wonderfully. 
 
 3. In 
 
of the Saints. 
 
 205 
 
 3 . In regard of his actions : for, 
 
 1. He doth plant i i.e. joyne the ek£t taken out of the 
 rotten ftccke of old ft^^Wunro Cbrift and his Church by 
 the (pint, Pf4t.92.13. Rem £.7. 
 
 2. He doth ivater. with the true doiftrinc of hHWord^ 
 the holy fpirit,and faving graces, £V4 36.1 j. 
 
 3 . £fr dott cxr eel as earneftly fruit from his vineyard, 
 as the husbandman doth from his, J a. 5 .2. 
 
 4. He dcih prune and purge cut blwxtedfc by the 
 word of Knowledge, crronrbythe Word of Confutation, 
 defperation, by the word of Correlation, &c. and he pre- 
 ferves,o;c. and on the contrary he rejects the fnadtfle bran • 
 ches,rh3tfo they may wither, and be burwed,/^' 1 5,2.4.6. 
 
 2. There is alio a Vine, and there are branches abiding in 
 that vine, fat* 15-4. Clrrift h a vine giving iiFe of grace to all 
 his members, as a vine gives j'uyce and life to all its branches; 
 he miniitreth to Chriftians the fappeof his grace, and fpiiir, 
 \\ hereby they live, grow, and bring ft rth geed wcrkes ; 
 even as a vine doth minilterto the brar.cke>moyfturc,f2ppe, 
 and/nyce, whereby they live, flourifii, and beare fruit. In 
 this vine the roote is Cbrift, his Godhead the,/?*/* »?<.*, his 
 Manhood,the/*/y?f 3 his graces, thcbr4xchcs t true bclecycrs, 
 and the grapes good workes. Neither is this contradicted , 
 where the Church is called a vine, Pfai. 00.9,14. 1ft. 5. 1.2. 3. 
 A vine is is whofe fenie is Gods protection, whole p: 
 chers rrc its watchmen, their doctrines and exhortations as 
 a wfneprcfie to wring out good duties is fwcet iuyce,- and 
 
 whofe grapes are good workes as 
 
 fruite. Nor 
 
 where Chrift is called a branch as he oftentimes is, Zrr.33. 
 1 5. £4*6.3.8 . 6.12, for u hen Chrift is a branch,bis Church 
 istihevir.e,himfelfetheHcadorchiefe branch, his Saints in- 
 feriour twigs, his graces fappe, bloflome, bud, and grapes. 
 When the Charch is a vine, Chrift wholy is the roote, and 
 ftock j true beleevers the branches, whofe obedience )$ the 
 fru:rs,or pleafanr grapes ; which way foever they arc ingraf- 
 ted into Chrift. Therefore htvefeMtwflrif with fefiu Chrifl 
 the Sonne efGod. 
 D d 3 Thofe 
 
00 
 
 The Societie 
 
 Thofe who being knit together by the (pint, art laid as li» 
 ving ftones upon Cbrift the foundation, or head corner ftone 
 to be an habitation of God,have fellowftiip with Iefus Chrift 
 the Sonne of God; becaufethey are ftones of that building 
 whereof he is the foundation. 
 
 But all true beleevers are built together, or laid upon 
 Chrift Iefus the foundationj&c. Spheft. 20,21,22. 1. Pct.i. 
 5>6,j. Therefore Chrift Iefus is : 
 
 1. That ftone m Daniel 2.43. cut out of the mount aines 
 without hands ; being not fet up by rnan,but fent by God. 2. A 
 ftone of 'offence, 1. 7^.2.8. to unbelecvers, and misbelecvcrs, 
 they penfhing by refufing to be laid upon this ftone. 3. A 
 pretious ft one t i. Pet. 2. 6* hee being of exceeding great 
 value, more worth then millions of worlds. 4. A living 
 ftone y i.Pet.2.q* preferving the faithfull in the life of grace 
 to the life of glory. $. A ftone mthfeaven eyes, Zach.q.io. 
 in regard Gods providence watcheth gracioufly over all fuch 
 who are built upon this ftone. 6. Yea the foundation of his 
 Church, and chofen, 1 .Cor. 3 . 1 o,i 1 . Other foundation can no 
 man lay , then that is layd % Which is Iefus Chrift, Ephef2.io. 
 lefm Chrift himfelfe being the chief e corner ftone , j. Pet. 
 2.6. 
 
 True it is, that the decree of Gods election grounded upon 
 his everlafting love is a foundation, 2.7"*'w.2.iy.becaufe the 
 godly are flayed upon this, as aboufeupon the foundation. 
 
 2. Chriftian doclrine is a foundation alfo,Hi?£.6\ 1. It being 
 amcanes to build men upon Chrift the foundation. 5. Chri- 
 ftian princes, andMagiftratesare thusftiled, PfaLZi.y be- 
 caufe the quiet of the Church doth reft upon them, as a houfe 
 on the foundation. 4. The Apoftles, and Prophets, Sphef.2. 
 20. Not onely Peter (thole 'who make Peter the foundation 
 whereon the Church is built. 1. Falfifyethe Text, which is, 
 not Vpon thee Peter, but Vpon this Recks. 2.DeaIe reprcch- 
 fully with Chrift, lifting Peter into the roome of his Mafter. 
 
 3. In/urioufly with the Church, building it upon foweakea 
 rocke which fo often failed) but the Apoftles and Prophets 
 all of them as well as he are foundations (w^.Tecond, and 
 
 fub- 
 
of the Saints, 
 
 ftibordinate) becaufe by their riocTrine they lay theelecl: upon 
 Chrift the true foundation : which is the true foundation of 
 the Church in regard of his perfen,and office. I. Hce being 
 the corner ftone,or jfirme foundation whereon his Church is 
 built. 2. He&pporting,and bearing it Vp, as a foundation, 
 againil: the gates of hell,that they cannot prcvaile againftit. 
 
 As Chrift is the foundation,fo Gods faithfull Minifters are 
 the builders, i. Cor. 5.10. laying the Elect upon Chrift, as 
 builders doe one ftone upon another, and all upon the foun- 
 dation, 
 
 Andthe Saintsaretheftones. I. Called /*W/, i.Pet.i.^. 
 becaufe they are quickened with the life of God by the do* 
 ctrine of the gofpell. 2. Stones mad: up into afpirituall honfe y 
 Sphef.i.ioai^i. becaufe they are founded on Chrift the 
 head ftone. They are therefore called Gods building , r . Cor, 
 3.9. their foules being as the walls, the Word or God the 
 Morter, cementing, andthe hammer to fit, and fefliionthem 
 for this building. Therefore all the Saints have neare fo- 
 ciery with Chrift Iefus , being ftones of the fame buil- 
 ding. 
 
 All members of a body have fellowfhip with the head of 
 that body, whereof they are members. All true beleevers, 
 Saints, or faithfull Chriftians are members of that body, 
 whereof Chrift Iefus is the head ; Therfore they have fellow- 
 ship with him. ' 
 
 The head is thefeate ofrcafon, memory jimaginaticn, and 
 fenfes ; It gives life and motion to the members : From the 
 head , the body by joynts and bands hath nourishment 
 miniftred, is knit together, and increafeth, CoLz.jp. 
 Therefore head, and members have fociery one with ano- 
 ther. 
 
 All true beleevers are members, &c. Ckrif} the head, &c. 
 Ephef^ x 2 . edifying the body of Cbrisl. 1 5. head even Chrift , 
 j.-f 1 . Cbrifi is the head oft he Church, 3 C. for we are members 
 of his body, ofbisfl'efb, and of his bones, 1 . 2 2 . gave himfeife to 
 bee head over all things to the Churchy Ver* 25* which is his 
 body. 
 
 There- 
 
 207 
 
20o 
 
 6. 
 
 HUG OOCIETI5 
 
 Therefore all true beleevers, Saints, or faithfull Chriftians 
 have fellow/hip with Chrift Iefus. 
 
 Ail thofefweet mdlodiousrefemblancestwixt Chrift and 
 Christians recorded in (acred writ neceffarily conclndethat 
 there is afociety, betwixt Chrift and true Chriftians ; yea 
 fuch, then which none more lovely, none more firme, none 
 moreinfeperabie; it being knit and tyed with the ftrong,and 
 lading ligaments of all fociettes. 
 
 i. Chrift is the Shepheard, the Church is a Fold, and 
 Christians are Sheepe, lohn 10.14,1 5,16. 
 
 2. Chrifi is the Vine, the Church is the Vineyard, and 
 Chriftians zxz Branches, lohn 1 5 .5 . 
 
 3. Chrifi is the Captaine, the Church is the Field, and 
 Christians are Souidiers, i.Tim.i.?. 
 
 4. Chrifi is the Phifaian, the Church is his Shop, and 
 Chriftians are Patients, Luk* 5.51,52. Rev. ? . 
 
 5. Chrifi is cur elder Brother, the Church our Mother, 
 and Chriftians are Brethren, Hehi.i 1. 
 
 6. Chrift is a Henne, the Church a Neft, and Christians 
 are Chickens, Matti. 2 3. 5 7. 
 
 7. C/jr//?isaFimer, the C/wrMsaSea, mi Chriftians 
 are Fifhes, Mar.i.ij. 
 
 8. Chrifi is a Feaft maker,the Church a Banqueting houfe, 
 Chriftians are G hefts , P>w. 9.1.2. Math, 22.1. 
 
 9. Chrift is a Teacher, the Church aSchooie, Chriftians 
 are Scholars. 
 
 10. Chrift is a King,the Church is aKingdcmc>Chrifiians 
 are Subjects. 
 
 11. Chrift is a Bridegroome, the Church is a Wedding 
 houfe, Chriftians the Bride. 
 
 1 2 . c£W# is the Foundation, the C^rc h is the Building, 
 and Chriftians arc Stones. 
 
 13. C&W# is the Head, the CinrrcJfe is a Body, and Chri- 
 stians ure Members. 
 
 Chap. 
 
of we FAINTS. 
 
 2 Op 
 
 Chap. II. 
 
 Vfe X . Reprehending thcfe yvho bar me the Saints. 
 
 HOw dare you, O you fonnes of Belial, harme, or hurt, 
 difgracefully deride , or perforate with hand , heart, 
 or tongue thefe who have fekowpnp rtith Chrifi f Whofc 
 Wordfo potent, that by it he created the univerfall world : 
 by it he caft out Devils; ftilledthe raging waves of the im- 
 petuous Tea, healed incurable difeafes, vanquished Sathan, and 
 confumcth Antichrift, iThef. 2.8. With Chrifi I fay: of 
 whom what f!i3il I fay ? He being vtonderfull, Ifa.g.^. In 
 his conception, in his birth, in hisfpeech, in his miracles, in 
 his life, in his fufterings, in bis death, in his rifing, and in his 
 actions. He fed multitudes with little; he wrought firange 
 miracles ; he overcame death , Sathan, and hell ; he fliali 
 come to judge both quicke, and dead: yea, he is a mighty 
 God ; and do you notdread to lade with taunting quips,vil. 
 lanous reprochcs,aIl hellifh language and ufage/uch who have 
 fellowship with him ? Yea fuchwhoare, 1. The redeemed 
 of this Redeemer. 2. The holy ones of this San&iner. 3-The 
 clients of this preferver. 4. The fouldiers of this Captaine. 
 5. Thefervants of this Lord. 6. The fub; efts of this King. 
 7. The brethren and filters of this Brother. 8. The ftieepe 
 ofthisShephcard. 9. The Bride of this husband. 10. The 
 members ofthis head ? 
 
 Thefe are Chrift his flieepefcr whom he laid downehrc 
 life, /^w 10. 1?. 
 
 Thefe are branches abiding in Chrift , who flialJ have 
 whatfoever they aske, Iohn\ 5.7. 
 
 Thcfe are Chrifts fouldiers quenching the ficrie darts of 
 theDevill, Eph, 6.16. And overcomming the world, 
 1 lob, 5-. 5. 
 
 Thcfe are Chrift his patients which he heales with his 
 ownebloud, 1 lob. 1. 7. 
 
 Thefe are Chrifts fub jects whom he rewards with king- 
 domes. E e Thefe , 
 
 Vfitl 
 
 ofRcprchcafofc 
 
210 
 
 loe aociETig 
 
 Thefe are Chrifts beloved Spoufe, which he loved fo en- 
 tirely, as to give himfelfe for them, Eph. 5.25. And do you 
 not dread to offend them ? 
 
 Thefeare they for whom Chrift prayed foearnefily to his 
 Father to keepe them, to fanclifie them, &c. And prefume 
 you to curie them ? 
 
 Thefe are they for whofe fake he took upon him the forme 
 of a fervant, enduredfo much weannefTe, and labour, hunger, 
 and thirft, bufferings, and fcourgeings,defpightfuli fpittings, 
 contumelious crowning with thorns Itidas his trcchcrie, the 
 foldiers barbarous inhumanity ,the falfe witnes bearing of the 
 perjur'd accufers, the frequent folliciting accufations of the 
 levves, the unjuft condemnation of Ti/ate^the cruelty of his 
 executioners, the curfed death of the Crofle, the fweaty ago- 
 ny of Bloud, the heavy Patfion upon the CrofTe, the temptati- 
 ons of Sathan, Gods wrath, and the torments of hell ; And | 
 will you wrong them? Themlfay whom he hath bought at 
 fodearearate? 
 
 Thefe are Chrifts Spoufe,Iewels, peculiar People, Kings, 
 Pridh, Prophets ; and are they the of-fecuring of ail things 
 in your fight ? 
 
 Do yon not tremble to wifh evil! unto, much mere to 
 fpeake evill of, mod of all to wrong a equally t ho few ho are 
 the pafture fhecpe of fuch a Shepheard, branches of fuch a 
 vine ; fouldiers of fuch a Captaine; the wife of fuch a hus- 
 band, and members of Chrift his body ? 
 
 We who have fdlowiLip with Chrift Xefus know that it 
 is opr portion to be hated of all men for Chrifts fake/ to be 
 |by-wordstofboles,aswas /<?£,Chap. 50.7. Songs to drun- 
 t kzvds, as.w %$>*£) avi'd^ PfiL 69. 1 2. To be falfty accufed, rai- 
 led upon ; Chrift our Head -and Husband hath drunkerdeepe 
 of this Cup to us, and we are concent to pledge hirn, we 
 knowing this to be our lot, and for our profit: We being 
 more bright by fuch your filing, more purified byfuchtry- 
 ings s more odoriferous by being pounded : ; wears the Loi ds 
 vine, growing mere fruitful! by pruning*his palmes flourifh- 
 irrg -iripft when under prtrTures t and his tillage whofe hearts 
 
 are 
 
of the Smuts. 
 
 are more mollified, and foftened, more apted for the feed of 
 heavenly truth, and faving graces ; made more fruitful!, and 
 lefle weedy by fuch your plowing : We therefore with pati- 
 ence, contentment, and gladnefTefufFer all your hellifti indig- 
 nities, even when you plow upon our backes, and make long 
 furrowes : our bettering by your fcourgings comes notfrom 
 you, aiming at nothing lefle, being helpers forward of our af- 
 flictions when our Father was but a little difpleafcdwitbus, 
 Zach.i. 15. But from our Fathers love and bounty, making 
 all things worke together for our good, Rom.2.2%. You (hall 
 therefore fmart for grieving us; you being our Fathers rods, 
 fhalbe plagued with indignation, af:er by you he hath corre- 
 cted us. Wimefle the hard-hearted /Egyptians, Abab, leza* 
 bet, the three Herods, the firil butchering the harmlcffe Inno- 
 cents, the fecond beheading Johntht r Baftifl y and the third 
 Saint lames, WitnefTe cruell 2{jro t bloudy Domitian, lohn 
 de Roma, Mineriia y (linking Cjar diner \ witneffe the forty 
 two children mocking the Prophet, /y&w^/fcoffingat J/%*?, 
 curfing Sbimei, railing Rabfaksb, and others : And do you 
 thinketoefcape whoharmeand hurt with your utmoft abili- 
 ties thefe fheepe which are of Chrifts fold ; fuch members 
 who have Chrift their head; yea, fuch who fomany wayes 
 have fuch intimate and infeparable fociety with Iefus Chrift, 
 thstwhat is done to thefe, is done to him, CMath. 25. 40. 
 And he who perfecuteth them, perfecutcth him, Afts o. 4. 
 
 Chap. III. 
 
 Vfe 2 . T> iff wading from bur ting the Saints. 
 
 PRefume not O you fonnes of men to barme, or hurt thofe 
 who havcf?//oT»fep with Iefus Christ ; Be it they arc ge- 
 nerally hated of all forts and conditions: Be it that mod 
 mens mouthes are open againft them, loadingthem withall 
 manner of reproehfull nick-names t yet do not you therfore 
 imagine that youare priviledg'd to inveigh againft them; But 
 confidcr in coole bloud ad vifedly, 
 
 211 
 
 Vfe 2. 
 
 OiDchoitauon. 
 
 Ee 2 
 
 x.Foi 
 
^n 
 
 Th Societie 
 
 "Bonus vir Caius, 
 Seius, fed ma.l\& 
 fn'.um quod 
 cbrtlhxnuiyTcnwl 
 Apol.pag.8iO. 
 
 ^pudvosquodvb 
 Coitre )tu eft prtter 
 Dexm vtrunt. 
 Terml Apol. 
 pag.86o. 
 
 Qui forte verede 
 Cimftiansrum (le 
 tilitate conquers 
 fofufttyfmni funt 
 Unoneufrodutlo. 
 ref % aqu*rioU,Jiccd 
 X^yencmrijy 
 #f«g*»drc Tertul. 
 Apol.pag.8S5. 
 
 I. For what catTe the world is To extraordinarily incen ft 
 againft tbeiri ; and you fhall find it to bebecaufe they runne 
 not with the world tothefameexcefleofriot, r'Pet. 4.4. 
 Becaufc their workesare righteous, and worldlings wicked, 
 1 hh. 3.12. Even as the ancient Paynims in Tertullians time 
 could fault Cains Seius for nothing ,fave for being a Chrifti- 
 an, which in their apprebenftons was fufticientto make him 
 an evillrnan : Sotheprophaneonesoftheworldthinkeitas 
 great a crime as may be to be a profeffcur, to whom wemay 
 (ay (as Tertullian to the forenamed Heathens : With you it 
 is lawfull to worfnip any God except the true God)with you 
 it is lawfull to be a fwearcr, iyar, drunkard, any thing,except 
 a found and fincere profefTour. 
 
 2. Who they fee which barkefo bitterly againftProfef- 
 fours, Tertullian long fince in his Apologeticall Difcourfe 
 reafonsthus. Who in very deed do contplaine of the unfruitful* 
 nejfe of Chrifiians ? The chief e are 'Bawds^ Merchants for 
 whereSyWitta/s, privy Murtherers y ? oy f oners Magicians y &c 
 Even fo might I reafon and fay, who are they which are fo 
 enraged againft the moft upright- hearted Profeflburs? The 
 chiefc and principal are fwinifti Drunkards, cut-throat 
 ufurers, prodigious fwearers, tmcleane whore^mongers, 
 
 3* Although I confefTe you may find fome ludajfes and 
 -Dcmafes amongft the Saints, (and why not afwellas a De- 
 vill in Chrifts felecled Twelve, a facrilegious couple>. and an 
 A poftaticall worldling in the Apoftles company? ) Yet for 
 the generall I dare fay of Puritannicall Chriftians (what Pari- 
 S'jEJSSr*! tanesl difclairae, what I apologize for, I have formerly 
 frtdotqu* ex wis (hewed in briefe, fuch which will notbeprophane, fuch who 
 C turfaHuShrt are profeffiog, and practicing Proteftants) as Tertullian c? 
 jiunifuo tkuhef the Primitive (* which of them is a privy murtherer? who is a 
 *£™i»qu U ?le?m cut-p»r[e?T?ho is a facrilegious per fin > or a depraver or a robber 
 »oce»teidevej2rit? ofwafhersfwh oof them is counted 4 Qoriftian y or 'when Chriftians 
 $£*> dt-wfM are &™*gbt forth mth their owne title -, which of them is, fuch a* 
 fiinpermetaiia \ many guilty per fons of yours ?with which the prifons alvtayes 
 ^iA^ginalm. waxe %ot, the mines doftgh withywrs, with yours the beafts are 
 I " fatted. 
 
 * <guititiic Sicsri 
 nttquit manticula 
 rivu? quit facrtU- 
 
of the Saints. 
 
 | 213 
 
 fatted, — No Chrifiian is there except for being a Chrifiian, or 
 if othervfiifejhen he is. no Chrifiian) which of them is a drun- 
 kard, fwearer, lyar I Whichofthem is a defraud er? Which 
 ofthem is as many of yours? (O thou world) which yearely 
 fill the prifons, make worke for the hang- man? Which of 
 them live prophanely and wickedly ? 
 
 4. How neare and deare they are to Chrift Icfus. Such 
 they are which are, 
 
 1 . Given by the Lord Iehovah, to his beloved Sonne Chrift 
 lefta^ fohn6.2j. As branches to be grafted intohini; as 
 Brides to be married to him; ftones to be built upon him; 
 as members to be nouriftied by him. 
 
 2. For whom Chrifi lefm ( Gal. 2. 20.) gave himfelfe, 
 — for me, ~^~for «* , €ph. £.2. 
 
 3* To whom Chrift isgivznJfa.g.G.Epk. 1. 22. Gave 
 himfelfe to the fhurch. 
 
 4, Such who give themfelves to Chrift as living facrifi- 
 cc$, Rom. 1 2. 1. Asfheepeto be fed, fchollers to be taught, 
 fub/ecls to be ruled. 
 
 5 . Such, whofe union with Chrift Iefus is the neareft and 
 fureft in the world, Cavtic 2.16. Cfrly beloved id mine, and I 
 am his ; nearer then the body and branches of a tree, members 
 of a naturall body, boards, or ftones of the fame building ; 
 then of man and wife; for they are but one flefh, whereas 
 Chrift and thefeareone flefh, Eph. 5. 30. And one fpirit, 
 
 1 C or " 6' * 7» 
 
 1. Then reafon and conclude thus. I. Are thofe who are 
 the principall laborious instruments to irritate and incenfe tu- 
 multuous turbulent fpirits to purfue with deadly hatred and 
 all implacable, and impetuous defpigbtfulnefle fincere-hear- 
 ted Nathaniels, informing them (although falfly) that fuch 
 Scripture- men, Bible- bearers, Sermon haunters,&c. are all 
 notorious hypocrites, and vilediflemblers; and are all fuch 
 which enragedly exclaimeagainft thefincereft worfhippers 
 of God. . 1. Sipher fittifi ignorant loflels, fpeaking againft 
 thofe things which they know not, as currifb doggesbarkc 
 againft the Moone,and at thofe they know not. 2. Orfmple 
 E e 2 meaning 
 
 — Nemoil.'ic Chri 
 {iiamuytiiCipUne 
 tanturn ChttjitaAus, 
 ant fi& ah fid, jam 
 nee Chrifianui. 
 TcrtuL Apol.pjr« 
 885. 
 
214 
 
 loe b OCIETIE 
 
 meaning men, milled by certaine ufuall, yet untrue and Dia- 
 bolicall maxumes commonly applauded and credited, ft. no 
 men are fobad as Profefiburs ; they are all of them naught. 
 3. Or elfe the rude rabble of prodigious fwearers, braine- 
 ficke drunkards, and fuch like deboift ruffians, andftigmati- 
 call varlets. 
 
 2. Yea, doth this malignant or milled company purfue 
 with all contumelious difgracefull reprochesand maledicti- 
 ons the unblameable carriages of good men, for no other 
 caufe, but becaufe their workes are righteous, and their owne 
 wicked ; for piety and profefTIon fake, becaufe they will not 
 fvveare and fwagger, cogge and coufen, quaffe and caroufe, 
 drink and be damned with them. 
 
 3. Yea,arcthofe maligned people a company of men ab- 
 horring all manner of oathes, greater, and lefier? all lying, 
 merry, officious, and pernicious, flanderous back bitings; 
 prophane jeftings, cjuarellous contentions, quaffing, caroti- 
 fingand drunken healthings, oppreflion, ufury, and all Ury'uft 
 gettings, wanton ribauldrv ? &c. Infomuch that Iudges, and 
 Iufticers,Gaoles,arid Iurersare not impioyed about thedif* 
 ordered cariages of thefe people. Dp they labour diligently 
 in their callings? Frequent Sermons? Sanftifie Sabbaths? 
 Relieve the diftreffed? Inftruel: their families? &c. AH 
 which are necefiary and exxellenc duties, if perf rmed after a 
 right manner, and to right ends : which they do for any 
 thing the world knowes, God having referved the aft of rea- 
 ding mens thoughts unto himfelfe. 
 
 4. Yea, do many of the deboift Belials fo approve offuch 
 people, that upon their beds of ficknefle, when they receive 
 the fentenceofdeath in themfelves, theythinke themfelves 
 bettered by their company. They wim , and wiili often that 
 themfelves had Hved I ke them, and bind themfelves by pro- 
 tections, and promifes to walke in their fteps, if the Lord 
 will fpare them but this time. 
 
 5. Yea, are they foindeer'd to Chr&Iefus? that, 
 
 i. He is theirs. 1. ByaneverlafHng covenant, Ezel*. 32. 
 40. 2, By a finiie and infeparable contract, H*/*. 19. 3. By 
 
 vow. 
 
of the Saints. 
 
 215 
 
 vow. 4. By promife. 5. By oath, Eph. id. 8. 6. By do- 
 nation, given for them, and to them as a Head or Husband, 
 Advocate, Peace- maker, Prince, Prieft, and Prophet. 
 
 r 1 . Creatures, as he is their Creatour. 
 
 2. Redeemed,as he is their Redeemer. 
 
 3 . Holy ones,as he is their Sandrifrer. 
 4 Souldiers^as he is their Captaine. 
 
 5 . Servants, as he is their Lord, 
 
 6. Subjects, as he is their King. 
 They are his 3 ^7. Sheepe,as he is their Shepheard. 
 
 8. Body, as he is their Head. 
 p. Pupils, or clients, as he is their Pre- 
 fer ver. 
 1 o/. Daughter, as he is'their Father. 
 11. Sifter, as he is their Brother. 
 \\ 2. Bride, as he is their Husband. 
 
 >. That (hrift receives ofthofe that be his Saints, 1. their 
 fmnes with the punifhments, 2 Cor. 5. 21. 2. Their afflicti- 
 ons and miferies, fufYering with them, AUsg. 
 
 4. And they receive of Chris} le r ns i I. Right of Adopti- 
 on. 2. Right of luftification, 1 Cor. 1. 30. Right cf Taxa- 
 tion, CV. ». 12, 13. Ar.d the Lord to be their portion, Pfal. 
 1 5. $. 73. 26. M r . Unrton faith : He partakes cf our fkiTi, 
 we of his Spirit: He of our nature, we of his grace : He of 
 cur infirmities, we of his perfections : He of our poverty, 
 we of his riches: He of o k ;rii;mes, we of his righteouf- 
 ntffe. 
 
 5 . 7ea y are thejjoyned, and compacted, not oncly to the vi- 
 fibic Church by ccrtaine bands which are v ifibJe and ditfolu- 
 b!e, as namely the profellion of Cbrift, his Doctrine, Partici' 
 pation of the Sacraments, &c. But alfo crmpacied , and k nit 
 to the LordfeOts by other tics, and ligament?, wl ich are in- 
 terna'!, invifiole, anH di (Voluble, to WK,tbe band of their e r er- 
 nali election vc Chuff, thereby Od the Father ad<.p r eth 
 them, and the band of the Spirit of Chr.lf, and foot faith in 
 him. AadfiaO i upon the malicicus :n;ligation of, or to give 
 
 contentment 
 
 Treshs mumph 
 ever Trent pag. 
 m. 
 
1x6 
 
 The Societib 
 
 concentment to fucb a viperine pcftiferous company ,deride, 
 difgraee, or any manner of way moleftibr piety fake thofe 
 which (although being men they have their frailtiesj live as 
 holiiy as is poflible for mortall men ; they being alfo fo neare 
 to the Lord Iefus ? I will not doe it. 2W/dreadtofoiIe,or 
 demolish the glittering Palaces of Princes, and Pceres ? And 
 fliall I prefume once to endeavour to ruinate or contaminate 
 the Lords owne Temple, founded and built upon Chrift Ie- 
 fus ? ^4m /afFraid to harme, or hurt the flieepe, fervants, 
 children, brethren, conforts, or members of mortall Princes, 
 whofe breath is in their noftrils, who muft turne to duft, and 
 come to judgementafwellasl? and fhall I adventure to de- 
 fame, and perplexe the fheepe, fervants, children, brethren, 
 fpoufe, and members of the Lord Iefus? O you my feet, 
 move not you the lead motion .againft them : and yon my 
 hands, offer not the lead in/urious violence againft themund 
 joh my eyes, do notcaft a malicious glaunce upon their prof- 
 perous eftate, nor coy or contemptuous looke upon their per- 
 fons •, and yon tnine eares, do not admit any falfeand forged 
 calumniations againft their fpotlefie innocency : And thou 
 my tongue, doc not tongue-fmite , and traduce their 
 pious profedion : and thou my head, doe not invent 
 intangling fnares to inveigle their charitable and credu- 
 lous iimplicity \ and then my heart, doe not thou hatch 
 or harbour the leaft finifler conceipt againft their upright 
 upright converfaiions. Be it they are biacke in regard of fuf- 
 ferings,and afflictions outwardly ; in regard of their often 
 frailties, and infirmities inwardly: yet are they amiable, and 
 lovely in refpect of their good order and government, pra- 
 ctice of piety, and outward obedience to Gods Lawes out- 
 wardly ; of Chrifts righteoufnefle and fanclification begun 
 inwardly. 'Beit they are deformed in their owne eyes, and 
 theeyesofAtheiftSjHypocrites^c. Yet are they lovely in 
 the eyes of the Bridcgroome Chrift, tiintic. 1.7. And the 
 Bridegroomes friends, Caxtic.p 9. 17. Be it they are not 
 gracious with all, yet they are with feme. Be it they are vile 
 in the eyes of the wicked ; yet they are not in the eyes of the 
 
 good 
 
of the Saints. 
 
 21* 
 
 good. Be it they are vile in the eyes of men, yet not in the 
 eyes of God, for they have feBow/htppe mthhtt Sonne lefus 
 Chrifl. 
 
 Chap. IIII. 
 
 Vfii* OfPerfwapo*. 
 
 BE perfwaded, O you holy ones, to cleave moreclofely 
 unto, and fallen your felves more firmely in fellowfliip 
 With Chrift lefus : Neman growing better is afhamed; even 
 the knowledge of lefts Chrifl hath its growth and progrejfe. 
 And you, yea you, who as yet are barking black- mouth; d Be- 
 lials, barking like dogges again!!: thole you know not; ac- 
 companying one another inconfiderately in thofe clamours ; 
 yea all you of the fiercer and milder temper of ungodly ones, 
 be you all intreated to agglatinate your felves into this focic- 
 ty with Chrift lefus the Sonne of God. We who are wafli- 
 ed, fancliHed, andjuftified in the name of the Lord Iefus,com- 
 paiTionate your wretched condition: once Tome of us were 
 fuchasyounoware: formerly we wrought the will of the 
 wicked, and walked in the lufts of the flefli, as you now doe. 
 Yours we were : Christians are made, not borne : fo faith Ter- 
 tnllian* We being con verted, earntftly dtfire, wifh,and pray 
 for your converfion ; which being true, will alter both the 
 condition, and converfation of you: and we do heartily wifh 
 that all who know us we re both almofl and altogether fuch 
 as we are, except our frailties and afflictions. We would 
 meet you more then halfe way to joyne our felves in intimate 
 focicty with you, and give you the right hand of fellowfliip; 
 could you be intreated to have no fellow flip with thefiuitlejfe 
 worses of darkne Jfe, and to have fell owjhip with Gods Sonne le- 
 fus Christ. I therefore an A mbajfadour for Chrift, as though 
 god did befeechyou by me; J pray you in Chrifl sflead be recon- 
 ciled toCjed y and be joyned in fellowfliip with ^hk Sonne lefus 
 Chrifl. 
 
 Me thinkes if you are but plian: or flexible,T fhculd alkire 
 ^^ F f you 
 
 Of Pcrfwafion. 
 Kemo proficicm e- 
 rubefctt' } b€bet & in 
 Chriflo fctentitA-L 
 
 de pudicitia. pag.! 
 745. 
 
 De vtflrit fmmm, 
 fiunt^non ntfcunA 
 tur CIjrifiiatti.Ter-1 
 tul.ApoJ.pag. 844, 
 AGs lO.if. 
 
 Eph.j. 11. 
 2 Cor. 5.10. 
 
 Motives, 
 
2l8 
 
 The Societib 
 
 you to this unconceiveable conjunction ; I fuppofing your 
 former thwart detractions, un juft depravations, and unadvi- 
 fed deteftattons of, and your notthirfting after, and endea- 
 vouring to afiociate your (elves to this moft lovely (ociety, 
 to accrevv from the mifleading calumniations of malignant 
 fpirits, and your owne ignorant unacquaintednefle of the ra- 
 diant refplendency, and refulgent royalty of this more then 
 Angelicall conjunction. That I may therefore induce and 
 draw you to a love and liking of y inflame and fet on fire your 
 never fatisfied appetites after this incomparable and ineffable 
 incorporation. I will propofe fixe following Propositions to 
 your considerations. 
 
 Firft, this fellou fliip with Chrift Iefus, or the union be- 
 twixt Chrift and Cbriftians is the fwetteft, and moft odori- 
 ferous, Cantic* 2. \6. My belovediymine, and I am his : He 
 feedeth among the Ltlties. i. Chrift Iefus is among thofe per- 
 fons and places where his graces grow, which graces make 
 thofe in whom they dwell Lilly-like. 1 . In regard of their 
 dignity and excellency compared with unbelievers. 2. In 
 regard of their fpirituall beauty; Chnfts purity, and Ch,ri- 
 ftians piety compared with carnal! Hypocrites, Epicures, 
 and Atheifts. 3. In regard of their fwect favour orfmell, 
 compared with lewd livers. Chrift Iefus the Head of this 
 Society, Cant. 2. T. Andall the body of this conjunction, 2. 
 2. are Lilly-like both in favour and fmeli; therefore moft 
 beautifull, lovely, and pleafant. 
 
 Myrrhe, Aloes, and CaiTia are fweet incenfe and perfu- 
 ming powders affoording pleafurefuli delectation ; all the 
 garment! of all this goodfellowfti pfmell of Myrrhe, zsfloes, 
 and Caffta, PfaL 45 1 §. 
 
 I . Chrift Iefus the head of this fociety is a bunch, or bun- 
 die ofmyrrhe 9 or pleafant nofegay, continually refreshing 
 thofe which are joyned to him with his detectable fweet- 
 nelTe, Came. 1. 13. Yea, his excellent fweetnefTe to every 
 Chriftian foule is like Calaytw Arj d Camyhire , which be 
 fweet and delightfull things, Cantic. 1. 14. 4. 13. Yea,a;l 
 things in him arc rich, and thining, beautifull and precious; 
 
 his 
 
of the Saints. 
 
 bis hands being <u rings ofgoldfet with the Chryfolite, Cant.^. 
 14. yea his words arefweet, and delectable, bis Zips being like 
 iillies dropping downepure mirrh, j. 1 $. And in regard of his 
 fpirituall faireneffe,com!inefle, and beautifull fweetnefTe,he is 
 called the rofe of Sharon, Cant. 2.1. 
 
 2. All this fociety is a garden inclofed, whofe planrs .arc an 
 Orchard of Pomgranatsx ie % the faithfull members of Chrift 
 as plants beare all fweet delectable fruits, as Campbire, Sptks 
 nard y and Saffron^ &c. 4. 12, J ?. Yea to whom the finging 
 of birds is come: i.e. the time which followeth eft'ccluall vo- 
 cation, when the fharpe winter of an unregenerate eftate be- 
 ing over, the foule is refrefhed with moft comfortable gra- 
 ces, Cant. 2,1 2, yea fo delightfull, that Chrift lefus faith of 
 them,and to them, 7. 6. how f aire and how pleafant art tlmt 
 O love, for delights ? And can there be a fweeter, or more 
 lovely lociety then this ? 
 
 Secondly, this is the moft honourable, and glorious com- 
 munion, that is, 
 
 1. The builder of it is moft glorious, for he is a King of 
 glory tPfal.iq.y. and Lord of glory ,i.Cor.z g. 
 
 2.Thc foundations of itas glorious as may bc y lfa.$4*\ i.Sa- 
 pbires, Rev. 2 1 . 1 9. lafpcr> Sapbir, Chalcedony e y Smerald^Sardo. 
 niXySardim, Chryfolite, IZerjl, Topaze,£hryfopbrafus, Jacinth, 
 Amethifl. The decree of Election is one foundation, i*Tim. 
 2. 1 o.The fumme of Chriftian doctrine is another foundation, 
 Heb.6.1. The doctrine of the'Apoftles, and Prophets, Ephef. 
 2.20. Chrift is the foundation of foundations, i.Cor. 5.1 1. of 
 this fociety, glorious therefore are the foundations. 
 
 3. The gates are glorious, T/a.54* t a. Carbuncles, Rev 2 1 . 
 22. twelve gates, twelve pear les : the Miniftery of the Word, 
 and faith make entrance for Chrift to come into the hearts of 
 the Elect, and for them to flockc freely into the Lords af- 
 femblie. 
 
 4. The**// are glorious, (fa. 26. 1. Salvation will god ap- 
 point for wals;6o* 8. call thy walsfalvation,Zach.\.^. /(faith 
 the Lord) will be a wall of fire round about, and will be the glo- 
 ry in the midsl of her. 
 
 F f 2 y. The 
 
220 
 
 J he bOCIETIE 
 
 5. The/><?r/Ware all of them exceeding glorious, which 
 will cleerely appeare, if weeferioufly confider and take 
 notice : 
 
 1 what glorious ornaments they are in veiled withall,/c. 
 the many rich, and coflly, fvveet, and comfortable graces of 
 Chriftkfus called their garments, /y^/-45.8* Becaufe i.the 
 nakednelle of their foules is hereby covered, 2. they arc com- 
 forted, and kept warme, 3. defended from the fiery darts 
 of fume and Sathan : 4. decked , beautified , and ador- 
 ned. 
 
 2 . What glorious names and titles they have. Not onely is 
 the Church of God nominated, the city of God, the mountaine 
 of gods holineffe, Pfal./fi. I . the joy of the whole earth ; the city 
 of the great King, the city of the Lord of hosls \ the city of our 
 Cjod y theperfeclion of beauty , Pfal.<$o.7* and the holy monn- 
 taine, Zach.%* ? . But alfo all the perfons of this fociety are 
 Chrifts brethren] fitters, and mothers , Marc. 2. $3. Kings , and 
 Priefts, Rev* 1.6, a chofen generation, a royall priefthood, an ho- 
 ly nation, a peculiar people, l.Tet. i.p.thc daughter andqueene 
 ofChritt, Pfal.^.9, 10. Saints, jewels, the Dove, and Spoufe 
 ofChrift. 
 
 5. what glorious priviledges they have,^/*,. 
 
 1. They are guarded from the dominion of finne, Satan, 
 death and damnation by the good fpirir, grace, and mercy, 
 power and prefence, word , trutb,pron3ife, and providence of 
 God, and by the power of his fons death. 
 
 2. The Lord is a hearer of their prayers, 3)<?#/>4.S. which 
 have free acceffe into the Court of heaven. 
 
 3. They are cleanfed from their finnes by the blond of 
 Chrift, i.lohm.j. he having wafhed them from their finnes 
 in his o wne bloud, Rev. 1 . jv 
 
 4. They have the faving knowledge ofGod, and his Son 
 Chriftlefus, 1. John 2.20. which is life eternall,/<^. 17.3^ 
 a truecaufe of glorifying. 
 
 5. They have the holy Ghofl given thcm,Rom.^ 5. where* 
 by they cry Abba father, Rom. 8. 15;. which beareswithefle 
 with their fpirits, that they are the children of God, where* 
 
 by 
 
 f— 
 
of the Saints. 
 
 221 
 
 bv they are afcertained^that God dwels in them, and they in 
 him, 1.7^.4.15. 
 
 6. They are in league, and amity with all the creatures ,t^e 
 numberleffe kinds whereof are ail ferviccable to, and ready 
 pr*ft to profit, and protect them ; from the molt conremp- 
 tible vermine to the glorious Angels, which glorious-crea- 
 tures encampc round about them, 7^/. 3 4. 
 
 7. They are invincible,being able to do all things through 
 Chrift which ftrengtheneth them, Philip.4.13. So that tri- 
 bulation, diftrefls, perfecution, famine, nakediieiTe, peril!, 
 fword, nor death, nor life, nor angels are able to feperate 
 them from the love of God in Chrift our Lord, Row.%. for 
 in ail thefethey are more then conquerours through him that 
 loved them: Yea by Chrift Iefus the world is crucified to 
 them, and they unto the world,(W.d.i4. By their faith,and 
 new birth they overcome the world, 1. John 5.4. they mor- 
 tifie the flefh, with the affections, and lulls thereof ; and va- 
 liantly refift the divell, and vi&orioufly vanquish the furious 
 aiTanlts, and fiery darts of Sathan. 
 
 8. They are atfured from the mad true, and faithful! word 
 of the unchangeable Iehovah who cannot lie ; that plen- 
 ty and penury, folace, and forrcw,yea finr.es and futferings, 
 their ownc, and others, yea all things elfe worke together for 
 their good, they loving God, and being the called according 
 to Gods purpGfe, RcmXiS. 
 
 Thirdly, this is the neareft, andfureft conjunction in the 
 world ; for the neareneffe ycu have heard how Chrift is 
 theirs, and they arc his: for the infcperdblefirmenerTe, we 
 fee cur Saviour affirming that thej cannot perifi, and that n& 
 man can plucke them out of bis handy lohn.io. 2 7. He dw;ls in 
 them and they in him, fo that the gates of hell cannot prevail* 
 againft them, Mat.16.l8. yea neither death, nor life, nor An- 
 gels ,nor Principalities t nor Powers t nor things prefeni nor things 
 to come, nor htight, ncr depth, nor any other creature is able to 
 pparate them from the love of God vhich in Chrift Iefus, Rom, 
 8.38.39. 
 
 This is thejicheft company in the world : Many rich and 
 F f* 3 ..ilthy 
 
222 
 
 The Societie 
 
 wealthy companies there are in the world ; The Eaft* Indian 
 trading through many , and long during hazards for coftly fpi- 
 ccs ; the Weft Indian hazarding for gold and precious ftones, 
 fome one way, fome another : But all the factories in the 
 world, ifthey were but one conjoyned company, is not com- 
 parable for wealth and riches to this fociety ; for whofe fake 
 Chrift became poore to make them ricb,2.0.8.Q.poore, not 
 by violent robbery ,orccmpuIfive enforcements by profufe 
 prodigality, or fuperfluous wafting ; not by fraudulent guile, 
 or craftie deceipt ; not by due defert ; he was neither driven 
 by force, nor drawne by due defert to make himfelfe poore ; 
 but of his owne accord, free fauour, and good will he became 
 poore. Firfi J in refpecT; of his outward eftate,which was ve- 
 ry poore ; for his parentage was poore, Luke 2.7. his educa- 
 tion poore, Luke 2.5. his maintenance poore,L#^9-58» and 
 hit attendance.poore, (JWatth.q-iS* Secondly, in refpeel of 
 his eftimation in the world amongft men, CMark.6.2. is not 
 this the Carpenter the Sonne of Mary^ &c. John 6. 42 , is not this 
 the Sonne oflofeph, whofe father and mother rve know, Iohn 7. 
 1 8. have any of the rulers or Pharifees beleeved on him ? Thus 
 he became poore, to make thofe who have fellow ftiip with 
 him rich. 1. Both in earthly things,for through Chrift they 
 have a religious right to worldly wealth,, and fubftance, being 
 owners, whereas others haveoncty acivill; and 2. Asallo 
 in heavenly things, by the fame right and intereft. 
 Which heavenly fpirituall riches confift: 
 
 1. In the abundance of found and faving knowledge, 
 1 .Cor. 1.5. being enriched in every thing by him in all utterance 
 and in all knowledge. 
 
 2. In the full aflurance of Gods favour, grace, and mercy, 
 Col. 2 . 2. their hearts — being knit together in love unto all ri- 
 ches of the full affurance ofunderftanding, Sphef 2.4.7. 
 
 3 . In the fruition of Chrift his merits,and benefits, who of 
 God is made r*them wifedome, righteoufneffe, fanflification, 
 and redemption, I . Cor. 1 • 3 o. , 
 
 4. In the plentifull poffeflion of faving graces, Co that they 
 are behind in n$ gift, i.Cor.i.j. but abound in everything, in 
 
 faith, 
 
of the Saints. 
 
 faith, and utterance, and knowledge, 2.7 > */.i.£. Adding to 
 their faith, vertue, to vert He, knowledge, to knowledge, tempe- 
 rance j&C» 
 
 1. Thcfe are rich in the feare of God; the feare of the 
 Lord being their treafnrejfa^.6. and this is trealure indeed; 
 the true reare of God being a badge and i hara ;tcr of a pexfecl: 
 and upright man, lob 1. 3. having a protecting guard of glo- 
 rious Angels, /y^/-34 7. and a large,and ample promile ok the 
 fruition of all good things,^/. 349, 10. 
 
 2. Thefe are rich in heavenly wifedome confining in 
 true godlinefie, and this is unparalleid wealth ; length of dates 
 being in her tight hand, and in her left hand riches and honour, 
 Prov.1.6. 
 
 3. Thefcarerichinfaving knowledge, they having an 
 unB ion from the holy one and knowe all things, 1. 1 oh. 2. 20. 
 which knowledge is riches of fuch a nature, that it is the true 
 caufc of fpirituall glorying, Ier.o. 24-yea it is life eternall,/^. 
 1 7* I • Vta doubtlcffe all things are to be counted but loffe for 
 the exceliencie of the knowledge of Chrjft, Thil.^.S. 
 
 4. They are rich in faith, /^w.2.5. rich in faith ; then 
 which what greater riches ? bringing to God, Heb. 1 i.5.be- 
 gettingtoGod,7c»/^i.i3. juftifying, Rom.5.1. faiictifving, 
 Acls is.Q.overcommingtheworld, r.^.5.4. and the divd, 
 j.Fet.5+9. making prayer powerful!, lames 5. 17. and the en* 
 /oyer to continue in grace, 2. Car. 1.20. 
 
 5 . They are rich in hope, Rom. 15. 12. they abounding in 
 hope through the power of the hclj Ghoft. Then which what 
 better wealth ? 1. It being an hdmet of falvation, where- 
 with the vitail parts of a chriftian iouldiour are protected 
 from receiving any deadly wound in this their fharpe war- 
 fare, Ephef. 6 17. 2. This being an anchor of the foule, fur e, 
 andftedfaf},Heb.6.i9. wherewith the Saints fuftamc thtm- 
 felves in all the boyfterous ftormes of this turbulent, and un- 
 quiet fea of mi Ct ry. By this they rejoyce,/?yi».y i.Bytbisthcy 
 are kept from-apoftatie, and many unkindly fejres. By this 
 they are purified, i.Iohn 3.3. By this they have plenty of pa- 
 tience and confoiation. 
 
 6. The 
 
 223 
 
2X4 
 
 The Scci etib 
 
 6. They are rich in liberality, 2. CV.8.2. the riches of 
 their liberality, &c* i.e, good workes, i.Tim.6.i%. then 
 which what wealth more advantageous ? By this they 
 laying up in (lore a go9d foundation^ .Tim.6. 1 7,18. This being 
 a principal! prefervative againft the contagious Gangrene 
 Covetou faerie, the root of all evill. This being aplentifull 
 feed, which will procure a fuperabundant harveft, 2. Cor. 9.6. 
 This having a gracious promifc of a rich- reward, Pfal.41.1 , 
 And this being one of thofe good workes which accompany 
 thefe to receive their reward when all the world forfakes 
 them, Rev. 1 4. 1 7. 
 
 7. But what need more particular inftances ? 
 1. Can any be more rich then they, which are rich to 
 God ? but fo are thefe, Lu^. 1 2.21 . 
 
 -2. Is any more wealthy then fuch who partake of the 
 unfpeakeable riches of ChriB ; whofe reproAch,andft*jferings 
 is greater riches then the treafnre of Egypt } Heb.11.26, but 
 fo are thefe, Sphef.%. 8. 
 
 35. Who mpre abounding in fubftantialltreafure, then 
 thofe who lay tip for themfelves in heaven treajures, where 
 neither moth, norruB doth corrupt, and where theeves doe not 
 breake through nor fteale, Matth.6.i$,io. But fuch are they, 
 i-W.10.34. having in heaven a better and an enduring fttb* 
 fiance. 
 
 4. Who may compare with thofe in wealth, and ri- 
 ches who have a kingdome where they (hal {receive, and en- 
 joy a crowneofrighteoufnejfe, 2. Tim. 4.8. a crown e of life > lam. 
 I.i 2.* where they fhali be heires of promife,Heb.6. 17. of an 
 eternal I inheritance, 9. 15. offalvation, 1. 14. of Gods King' 
 dome, I am. t.^. of the grace of life, i.Pet.^.J. ofblej/ing^.9. 
 yea of an inheritance which is tncorruptible,undefiled,not fading 
 away referve din the heavens ', i.Pet.i.q. But fiich are thefe, 
 Luk : 1 2.3 1. » ; 
 
 " 5. This is the moft joyfull,andgladfomefocietytbatis; 
 none but thefe have any true,mirthfull glee,or mirtfefull glad- 
 nefTc. True it is, ambitious Hamans rejoy cc in their honora- 
 ble advancements; Covetous earthwormes in their plenti- 
 
 • full 
 
of we SAINTS. 
 
 full increafe ; belly- god Epicures in 'their dainty diYhes, and 
 exceffive devouring gourmand ifing ; fluggards in their fleep; 
 loiterers in their idienefle ; ipightfull pcrfons in other mens 
 miferies, &c. But thefc and fuch like rc/oycings areeitlier 
 worldly, the increafing of corne, wine, and oyle, PfaL 4. 7* 
 Of wanton, Eccl. n. 9. RejoyceO yongman,*~but k*<to> — j 
 &c. Or moft wicked, /fit, 22.15. Beboldjoy and gladnefe. I 
 fer.n. 15. ivben tbon didfl evili then tbou rejeycedft. Thefc 
 joyes arc fenfuall,.^;*™/ 6. 4, 5, 6. Chaaneingto,8cc. Drtn^ 
 tng wine in bowles, &c. Not grieving for theaffJElionsoflo- 
 fepb. Offinfull, I Cor. $.6. Tour glorying ii not good* Or 
 fhamcfull, Rom. I. 32. Having pltafure in tbofe that dorvicJ^ 
 ed/y. Thefc and fuch like are butevilljoycs, like a hurtful! 
 hooke, covered over with a faire baite, or iikeapoyfonous 
 herbe, with a beautifull colour : Of fuch mirth fpake Salo- 
 mon when he faid, laughter it madneffe, Sec/. 2.2. Of fuch 
 our Saviour fpake when he faid ; Woe be toyou tbat laugh 
 now, for you {ball mourne andweepe^Lu^e 6.15. And of fuch 
 fpake S. Paulfiying , your rejojeing ii not good. 2. In this focie • j 
 ty there is great joy , Luc. 2. io.abounding y 2 Cor.8.2.exceeding, \ 
 lam. j. 2. unfpea^able % 1 Pet.\.fuU,fob.6. 2 3. unc one eive able 9 
 i Cor. 2. and ever/afting, l[*.6o. 1 5 .9. i. This joy hath for 
 its object and matter Gods commandements, Pfai. 112. r. 
 Gock favour, PfaL^.TheLord^Pbil.^.^. And the hope 
 ofthegloryofGod,^tf»».5.2. &c 2.This joy for the «?ea- 
 fure is greater then ail worldlings joy;being like that at a con- 
 queftjand in harveft, Ifa 9. 3. Glorious and unfpeakable,i Pet. 
 1.8 Yea full, and perfect, 1 fob. 1. 4.Firft,in regard of its ob- 
 ject, Father, Sonne,and Holy Gho(t,&c. Secondly,In regard 
 of worldlings joy, which is deceiveable and momentany. 
 
 3. As alfo in regard of the ufe,it being an univerfal confolation 
 againft allfeares,griefcs,and miferies. 2 .The concomitants of 
 this joy. arc rigbteoufneflV,peace,love,a goodconfcienceA'C 
 
 4. And as it is hearty, chearcfall, and unfained, likec^fo- 
 ries y whofe fpirit rejoyced in God her Saviour, Luke 1. 47. 
 So it isconftant and continual!, abiding in all conditions ; fo 
 tbataffiiftionsforChriftsfakc cannot take it away, e^'tf/ 5. 
 
 Gg 41, 
 
 "5 
 
 MttagdudUtiKH'. 
 tit impiajub ittki 
 melUvctutuU. 
 text. 
 
 Kom.14. '% 
 2 Com. is. 
 
2l6 
 
 lbC bOClETlE 
 
 41. They rejoyced, being counted worthy to fufferfor Chrift : 
 Nor tribulations, Rom, 5.2. Rejoycing intribulationsx Nor the 
 lofing of goods,Heb.\C.14'Tdking joyfully the foiling of their 
 goods : Nor fufTerings, I Pet. 4* 1 3. Re joy ring in Chrift sfuf- 
 ferings : Nortemptationsi lam* 1.2. Count it all py when ye 
 'fall into diver fe temptations. 
 
 This is the mod peaceful! focicty : As for the wicked, they 
 ha vsno peace, faith my God, /fa.4.%. 22.57*21. 1 , No peace ? 
 Not amongft themfelves: Great is their unity, although it 
 bem.villany : with unanimous ccnfcnt they once cried out 
 againft. our Saviour, Crucifie him^c, Againft Saint Taut, 
 Away withfuch afeliow, Alls i\. The Tabernacle oi 7 Edom, 
 lfhmael, &c. once confulted with one content to root out the 
 name of Ifrael, Pfal. 83. 4, 5, 6. And yet no peace ? True 
 it is, they have one common caufe, and quarrel! ; and there* 
 fore they conjoy ne rhcir forces together againft Gods peculi- 
 ar ones, being all fouldiers under Sathan, and dogs of his keiv 
 nell; even as dogs of different colours, difagreeing bignefle; 
 diflenting kinds, and. voice run with united forces, full crie, 
 and open mouth concordantly after the poore bare; and yet 
 at other times for bones, and fcraps, yea out of their froward 
 difpofition, no occafion being offered, mangle, and rend each 
 other with dogged fpightmlncfie : Even fo, although the 
 fonnes of Belial, yea all the keanell and rabblement of Sathans 
 helhounds purfue with bitter barkings , and inraged fury 
 joy ntly the harmleffe innocency of Gods people; yet are they 
 differenced amongft theinfelvesbydiflbnant difagreements, 
 fomtimes for trafhie trifles, fomtimes, no occafion being gi« 
 ven,cut of their doggifh frowardnefle. So that they have no 
 true peace amongft themfelves, but a continued defire to de- 
 voureeach other* 
 
 2- No peace? Not with Sathan, whofc they are , and 
 whom they ferve? No, not wirh Sathan: foe although he 
 makes many golden, and glittering promifes / yet he doth 
 but gull them, requiting all, yea bis heft, and molt dutifuil ob- 
 fervants with ettrnall death. 
 
 j. No peace? What, not with themfelves ? No, not 
 
 with 
 
OJtHebAlXTS* 
 
 withthemfelves ; They may have a quiec confciencc for a 
 time , whereby they goe on in (Inne, neither regarding 
 the bletfings nor the curies of the LaLwSDeut.19.19. Where- 
 by they multiply Cm without fenfe, Eph. 4. 18* 19. Where- 
 by tbey refolve to go on in their wicked ccurfes. This the 
 Apoltlc calkth a feared confcience, 1 Tim./\.i.hxAacon/cieHce t 
 paft feeling. But tbey are farre from peace of confcience ; for 
 when the Lord awakeneth thefe frozen, fecure, and fleeping 
 confidences, fo that thefe enraged gnawing wormes begin to 
 bite, yea fo much that no wifdome can counfcti them, no elo- 
 quence can perfwade them, no power can overcome them, 
 nor fcepter affray them, when no phyfickecan cure, furgery 
 falve, riches ranfome, countenance beare out, or ti'meweare 
 away, or .receive a new and frefh com million from the un- 
 changeable Iehovah , to be eternall and unrecoverable execu- 
 tioners of Divine Iuftice. vU. Never dying, and ever tor- 
 menting wormes, I/a. 66. laft. Then we, and all they fhali 
 fee they were but in a fooles paridife , and a deluding 
 dreame. 
 
 4. No peace? No, not with Gods creatures, bafeor glo- 
 rious ; thefe being ready preft to harme and hurt them,if the 
 Lord command,or permit; God being againft them, who can 
 have peace with them, Rom.S. 3 1. 
 
 ? . No peace > Much leffe with the Lord ; For as hhn 
 could have no peace with loramio long as the whoredomes , 
 &c- 2 Reg.9,22. What peace can they have with God fo long 
 as their impieties are fo many ? 
 
 As out of this fociety there is no peace, fo in this there is 
 perfetl peace, 1/4.26.$. Peace they have with Father, Sonne, 
 and Holy Ghoft, Rom. 5. 1. With glorious Angels,thefc be- 
 ing their guafd; with good men, UWarc. 9. 50. Yea, oft 
 with enemies, Prov.i6.y. With heaven, earth, creatures, 
 croffes, and their owne confeiences. What though they have 
 afflictions in the world, yet have they peace in Chrift,/^. 16. 
 $3. And beic they not oncly have trouble without,but temp- 
 tations within ; yet are they free from the force, power, and 
 poyfon of them; which workes damnation in the wicked. 
 
 Gz 2 Thefe 
 
2ZS 
 
 Pfal.84.1. 
 
 Confohuon? 
 
 x v& jyv^ici ic 
 
 Thcfe things being fo, me thinkes all or you fhould ufe 
 your beft and utraoft endeavours to have part and intereft in 
 this gwdfellow/bip ,it being of all focieties the fwcetclt, fur eft, 
 oioft glorious, mod rich, molt joyfull and peacefull ; fo that 
 we may fay of this as the Pfalmift doth of the CityofGodj 
 Pfal. 87. 3. glorious things are Jpoken of the, Oblefledfocie- 
 ty. Yea, fuch glorious wealth, beauty, vi&ories, prophefus, 
 prefence,promifes, and performances, that (being advifedly 
 apprehended) are of force to inftigafe and induce each fcule 
 enlivened by the Spirit ofGrace to applaud with an holy ad- 
 miration this blifTefuli aflbciation, and fay ; How amiable are 
 thy Tabernacles, O Lord Chrift Iefus. To defire withearneft 
 ardency, wifh for with unfatiable longings, and fey, 7^.84 
 ?. \My foulelongeth.yea even faintetb for the courts of the 
 Lord ; rny heart and my flefh crieth out for the living Cjod ; and 
 with the fame fweetfinging Pfalmi ft magnifle the fumptuous 
 magnificence of this ailembly, faying, "Bleffed are they that 
 dwell in this heufe, Verfe.4.. One day in rhefe courts is better 
 then a thoufand. 1 had rat her 6e A doorekecper'm this fociety, 
 then to dwell in the tents ofwkkcdne$e y ^e.x. 10. 
 
 Chap. V. 
 
 Vfefy Of Confutation to fuchttho have fellowfbip 
 vpith Christ 
 
 ALL you whosreftubborne, refra<ftery, and inexorable 
 bedlam Belials; who will not have this man raigne 
 I over you 1 who will not be inoculated and inferted inro this 
 [fociety of fuch ineifable glory ,unfpeakable beauty, and other 
 incftimable tranicendent excellencies ; ftand by, behold, and 
 view with admiration the glory, and magnificence of this fo- 
 ciety ; and as Tttus when he had leene the remainder of the 
 Santlum Sanftorum, faid, Tfjw 1 we li perceive that this is 
 none other then the houfe of God, and the dwelling of the God of 
 heaven • Neither was it for nought that the lewesfioodfo ear- 
 nettlyin the defence thereof \ — For great isthe glory of this 
 
 Temple. 
 
ef the Saints, 
 
 229 
 
 1— 
 
 Temple. So when you have feencthe fplendent glory, and 
 rranfeendent beaticudes of this unparalel'd focitty, do ycu 
 lpeake our, and fay, wc well perceive that this connexion is 
 no other then the communion with Gcd, the dwelling of the 
 God of heaven; neither is it for nought that fuch precife 
 pracTifing Proteftants ftand fo earneftly in defence of it; for 
 great is the glory of this conjunction. But do not pre CiTmc to 
 meddle with, or lay bold upon ir > foas to apply it to your 
 felves To long as you proceed in your exorbitant diforders. 
 This holy thing is not to be given to dogs ; thefc pearks arc- 
 not to becaft before fwinc;. neither muft any Cananite enter 
 into this fellow fhip with the Lord lefts. But all you v\ ho al- 
 ready are annexed to, and you who defire with unchangeable 
 longings, and laborious endeavours to conglutinate your 
 klvcs to the Lord lefts, draw neare with attentive harden- 
 ing. That I may edge and keene your obtufe and blunt 
 endeavours to cleave more clofely to, and purfuc more eager- 
 ly this definable fociety : that I may hearten and incourage 
 you againft the many oppofltions ycu are to encounter with 
 in this your warring pilgrimage: that I may make gladfcrae 
 your foulesand fpirics, I have words of comfort and Jcofola- 
 tion to fpeake unto you. We have felLmpsip with Gods Sonne 
 lefts Chrifi, and he is Wonderftll tofave us, Counfellonr to 
 a dvife us 9 LMightj God to deliver us, Everlafling Father to 
 care and provide for us, A Prince of peace to quiet our confer- 
 ences, and Goverttour for our defence, lft.9. 6. 
 
 1. Beitycuareinrumeand weake; yet have ycu fellow- 
 fhip with lefts Clsritt, fuch a Child, which will make you 
 ftrong. 
 
 2. Beityouarefervants; yet have you fcllowfiip witkl&- 
 fts Chnft, a Sonne to make and keepe you free. 
 
 1 . Are you confounded in conference, beholding the grim 
 and ghaftly lookes of your many bloudy and crimfon finr.es 
 formerly afted or intended ? Confolate ) cur felves with 
 this, you hzvz fellowjhsp with him who is wonderful! to qui- 
 et all. 
 
 2. Are you at your wits end, being void of counfell? Be- 
 Gg 3 hold 
 
4<u 
 
 ±VC O OUIETIE 
 
 hold how you have fellowjhip mtb Cbrifi lefus^ a prefent 
 Counfellourtoadvifeanddire&you. 
 
 3. Arc you feeble, yea ready to defpaire in regard of your 
 inability andlack of ftrengthto withftand the fierie darts, and 
 fierce aflfaults of Sathan, that authour of eviil ; to undergo the 
 many great and grievous preflures of difgracefull ignomini- 
 ous reproches, flaunderous calumniations, and other malici- 
 ous ufages you meet with in this world ; animate your droo- 
 ping and difmaid fpirits with this; youhavefe//on>fi?ipmth 
 Cbrifi sl Mighty God/othat youflialbe able to do all things 
 through Chrift which ftrengtheneth you. 
 
 4. Are you fcarefuH of death, that difmall parter offoulcs 
 and bodies? Comfort your felves with this; you have /<?/- 
 lowfhif with Cbrifi, an everlafting Father, who hath provi- 
 ded fo gracionfly for you, that your death is not a peri filing, 
 but a parting for a time; yea fuch, that although there be a 
 painefull parting bctweene your foules and bodies ; yet there 
 fhalbe a moftgladfbme and joy full meeting. 
 
 5. Are you afraid of Gods judgements? Behold your fil- 
 lowfhip mtb gods Some the Prince of peace. 
 
 6. Are you difmaid w T ith any eviil? Confider how you 
 hweft/iowftip with him, who is Governour of all for your 
 defence. Feare not therefore. What? Not God, not his 
 judgements,notman,notfinne? I (ay not fo. 
 
 1. Gods judgements and threatnings are to be feared , 
 2 Con 5. 1 1 . Knowing therefore the terronr of the Lord; fuch 
 who feared Gods judgements were comforted, Ifa. 66.5. 
 Yea the very Egyptians who feared the threats efcaped 
 them, Exod. 9. 20. They arc to be feared therefore,akhovjgh 
 not fo as to think to be overwhelmed by them ; or that God 
 doth not love us. 
 
 2. Man is to be feared; although not fimply for himfelfe, 
 yet refpeftively and for confeience fake towards God, as 
 Magiftratcs,-Pa>rcnts, husbands, &c. 
 
 .3. The Lord himfdfe is to be feared ; yea this is fuch a 
 grace., that it characters out a righteous man, AUs 10. 2. 
 Who Owttiei cviir;aaddoth-good,/^ 1.8. Who delighteth 
 
 - « r>> in 
 
 in 
 
 1 - rtt 1 -rf . iir*i ■ "1T1; rrfu 
 
of the Saints. 
 
 in Gods Commandements, P/^- 112.1. Who fuccours the 
 perfecuted Saints, 1 Reg. 1 8. 3, 4, Who honoureth God , 
 Mai, 3. s6. Is obedient to the Lord, gen, 22, 12. And hath 
 true faith, Hek u. 7. 
 
 1 . Feare Gods judgements, fo as to avoid them, 
 
 2. Feare we finne, fo as to flee from it. 
 
 3. Feare man for the Lords fake, fo that we may be care - 
 full to ohey him, loath to offend him, Rom. 13.7. 
 
 4. Feare we the Lord,fo as to be loath to difpleafe him by 
 finne, in refpeft of his great goodnefle and mercies, and for 
 love we beare to righteoufnefle, P/al. 1 30, 4. 
 
 But feare not the wickeds feare, JJk. 8. 12,1*./?. their 
 Idols and Devils with a diftruftfuli feare, withdrawing the 
 heart from God,and his promifes. 
 
 Feare not dangers, death, creatures, tyrants, wanr,&c. 
 iJMatb. 10. 26. 28. 31. viz, Immoderately,faitblefly. 
 
 Feare notfuch a feare which troubleth the confcience,fo as 
 to hinder the operation of falvation, and worke of the Holy 
 Ghoft. . : 
 
 Ftare not touching thepardonof your flnoes, for Chrift 
 hath fatisfied for them. 
 
 Feare not death ; for Chrift hath plucked out its 
 (ling. 
 
 Feare net Satban ; for Chrift hath vanquished him. 
 
 Feare not condemnation; for there is none to thorn 
 which are in Chrift. 
 
 Feare not ycu little flock, you hwingfel/ow/kip rrith lefus 
 Chrift ,che Sonne of God : but be you comforted, and encou- 
 raged you having intereft in that fociety which affoords fuch 
 plenty of correlations, and comfortable bledingsthat I need 
 not fay, behold I have fhewed you by cleare demonftrations, 
 and infallible proofes that this is the moft beautiful!, inoft ho- 
 nourable, moft fure, moft rich, moft joy full, and the moft 
 peacefull fociety that is ; what can I therefore fay more for 
 thee, O fweet'communiori ? as Jfaac faid to £fan of Jacob, 
 Behold 1 have given to him for fervants all his brethren, jrith 
 corne andmnehave I ftiftaimdhim\ and what [hall I now do 
 
 to 
 
 ill 
 
231 
 
 luc aoct ETIB 
 
 CovfolAx 
 
 L 
 
 to thee myfonnc, Gen. 27. 5 7. Neither fhall you need to que- 
 stion (like Sfati ; Haft thou butoneblejfing Omy F*thsr?Vcr* 
 28* ) and lay, haft thou but fixe bledings O lovely focietie ? 
 there belongingto it fuch plentieofconfolations, that could 
 I live the age ok'Methufefah, had I a heart and head furnifhed 
 with the wifdomeand ingenie of all learned men ; {hould I 
 fpend ail that time, and thofe onely fuppofed endowments in 
 finding out; and had I the tongue of men and Angels to-ex- 
 prefte the nuiaberlefle tranfeendent excellencies of this com- 
 munion ; yet could I not be able to delineate the incompara- 
 ble and biiflefull felicities thereof. Ho wbeit, give me leave to 
 cheare and refrefhyour foules with fome few of the many 
 millions ofgladfome rayes., which ftreame and flow from this 
 Sunne of righteoufnefle- 
 
 Are we in league and communion with Ckrijl Jefus? Then 
 he loves us with all thofc loves which are moft ardent,and ex- 
 celling; he loves us with the love, 1. OfaMafter,forwcare 
 fervants. 1. The love of a King, for we are his fubjecls. 
 
 3. The love ofa brother : forwcarchisbrethrcn^H^.i.ti. 
 and fitters,/?. By profeflion, and affection, Math. 12. 50. 
 
 4. The love ofa friend; forweare his friends, Luke 12.4. 
 lohn ;. 59. 15;. 15. 5. The love of achilde , for wee 
 are his mother, Clarke 3. 75. Being neare and dcare 
 to him as mothcrsare to their children i, bearing and con- 
 ceiving Chrift in our hearts as mothers do children in their 
 wombes, GaL 4. 1 9. 6. The love ofa father, for we are his 
 children. 7. The love of a husband, for wc are his fpoufe. 
 8. The love of himfelfe ; for we are his members. Then 
 which what love more free, more tender, fo great and du- 
 ring? Then which what better honour? What greater 
 happincfie then to have fuch love of fuch a Saviour? Who 
 loving us fo entirely, will furcly pardon our many finnes. 
 
 Pafle by our frailtiesand infirmities. 5. Shelter us againft 
 
 2. 
 
 the wrath of God. 4. Defend us fafeagainft the malicious 
 attempts of Sathan. 5. Provide all neceflary good things. 
 6. And hereafter cro wne us with immortali and tinfpcakable 
 glory. 
 
 Have 
 
of the Saints. 
 
 Confol, 2. 
 
 Homil.of 01 D.$. 
 
 Hon.faLDi* 
 
 Have we fellow/hip with Chrifl lefiu .* Then we are furely 
 juftified. luftifcation being an action of the Father absol- 
 ving a believing finnerfrcmhis finnes, and from the whole 
 curfe due to his finnes, and accounting him juftin his fight, 
 and accepting him r-o life everlafting, freely of his owne mer- 
 cy through the perfect obedience and fufferings of Qhriit. 
 imputed to bis faith ; unto the everlafting praiie and "glory 
 of the mercy, juftice, and truth of God,/? om. 3.24,25. Be- 
 ing juftified freely of his grace, dec. I uflif cation is the office of 
 God one! j ; and is not a thing which we render to him ; but 
 which we receive of him . not which we give to him y but which 
 we take of him* This is a benefit of benefits, whereupon our 
 falvationdoth depend: for whofoeverflialbe faved mult be 
 juftified. All graces are prefent in him that is juftified, jet they 
 juftifie not altogether. Now as the finali caufe of /unification 
 is Gods glory and our owne falvation : 2. The inftrumentall 
 is faith within, and the Gofpcll without. 3. The efficient is 
 Gods free grace. 4. So the matter is Chrift our Redeemer. 
 $ . And the forme is, the imputation of our finnes to him,and 
 his juftice to us. As our finne being imputed to ChriUmadc I M J?*wK,pag. &j 
 him become finne for m : evenfo are we made the right eoufneffe 
 of(jodin him : that is by imputation of hUrightsoufneffe: which 
 right eottptefte of Chrifl imputed to us y U no more inherent in m 
 toourjuftificaticn, then our pnne imputed to Christ wa inhe- 
 rent in him to his condemnation. Thcrefcreall Gods Elect be- 
 ing joyned to Chrift, and having an heavenly communion 
 with him, being in themfelves rebellious finners, Gods ene- 
 mies, and firebrands of hell, by meanes of Chrift Iefus with 
 whom they have fellowship muft needs be accepted of the 
 Lord as perfectly righteous before him, being juftified by 
 faith in him, Rom. 7. 28. Not that faith doth juftifie in re- 
 gard of it felfe, either becaufe it is a grace ; for although it is 
 an excellent venue, yet it is imperfect, and mixed with unbe- 
 lefe. 2. Nor in regard it is the wcrkeof God inu^, fur 
 then all graces might be meanes of juftification as well as itr 
 3. Nor as it containes other graces in it, for then it fheutd be 
 theprincipallpartof our juftice: But in refpeel! of the object 
 
 Hh thereof 
 
2 34 
 
 M.B«rfo», Truths 
 triumph fce.Cap.j 
 
 Ibid.pag.8?. 
 
 The Societie 
 
 Tides iuftifictt or* 
 ganichfingw 
 Chrifti merttorie. 
 FaraeusinRom. 3 
 
 ■ Qui folus muncius 
 eft mundareprtva- 
 letimmunda. 
 Greg. Papa m 
 lob 14. 4. 
 Nee homo nee 
 vdngeluL Aug. 
 vAgrieoU nen vi 
 tis cjUciwn-.Ai fo 
 UmTri»itatetn 
 fertittet, Idem 
 Tom.9inloan.i5 
 
 thereof forty Iefus, whom faith apprehends as he is fet forth 
 in the Word and Sacraments. We are juftified by the aft of 
 faith relatively to the ebjeft Chrift; not for the a& of it. Faith 
 jufiifeth, not by the aft believing, but as the inflrvment in ap- 
 plying the objetl, — - which is Chrift, as the hand isfaid to heale 
 enely by applying the medicine ; or to enrich by receiving a trea- 
 fure ; or to feed by putting me ate into t he mouth ; as we fay a 
 child, &c. Iris Chrift that is tJbeAuthour and matter of our 
 jti^ification ; it is Chrift who applyeth the fame unto us; as 
 for faith, it is but an inftrument to apprehend, and a hand to 
 receive Chrifts benefits for ours : Or as Partw briefly faith, 
 Faith juflifieth inftrument ally, the blood of Chrift meritorioufly. 
 faith doth not apprehend thefeby power from it felfe ; but 
 by verttie of the Lords covenant, fo that Chrift, and his 
 merits are the believers, no* (imply becaufe he believes ; but 
 becaufe he believes upon precept andpromife ; the Lord pro- 
 mifing to impute the righteoufnefle of his Sonne to us for our 
 righteoufheffe if we believe. This faith layes hold upon 
 Chrifts painefull fufferings fuffiricnt for all thefinnes of all 
 men,and fo freeth the believing finner from the guilt, and pu- 
 niflbment of fin,and from eternall damnation.lt layes hold up. 
 on the perfed: obedience of Chrift in fulfilling the Law,here- 
 by curing his ownea&uall difobedience of the Law h and ap- 
 plyeth the perfecl holinefle of the humane nature of Chrift, 
 whereby he is accepted as perfectly righteous of God>and by 
 this his originali corruption is healed. 
 
 1. Are they happy whofe finnes are pardoned? as indeed 
 they are; for when finne is pardoned ; fuch debts and tref- 
 palTesare forgiven which we could never pay, norany remit, 
 fave the omnipotent Iehovab, //tf.43. 25;. Norany make fa- 
 tisfa&ion for and purge out,except the Lord Iefus, and that 
 with his owne bloud, i Ioh. i. 7. When finne is pardoned; 
 fuch fpots, and blemifties are forgiven which made us> and 
 our beft anions loath fome unto God, Ifa. 1. 14. 15. And 
 guilty of eternall damnation, Rom. 6. 23. Is remiffionof fins 
 fuch a favour,that it hath for its efficient caufe, God only^and 
 his beloved Sonne Chrift Iefus, //2r.4j. 25. Rom.6.2%. Its 
 ____ moving 
 
of the Saints. 
 
 moving caufe, the meere mercy, truth, and promife of God, 
 Sph. i. j. Its meritorious caufe, the death of Chrift, i Pet. I. 
 18,19. And its finall, Gods glory, /*r. 53.^,9. Andthefin» 
 nersfalvation : then they mufl needs be happy whofe finnes 
 are forgiven, Tfal. 32.1, 2. Rom. 4. 7, 8. 
 
 2. Are they happy who being finners, are notwitbftan- 
 ding accounted righteous by the righteoufneffe of Chrift im- 
 puted ? as they muft needs be ; for by this righteoufnefle of 
 Chrift we arc made the righteoufneffe of God, a Cor. $ . 21. 
 The whole obedience of Chrift with the merit thereof eter- 
 nall life is made ours; as ifwe bad done the one, and defer- 
 ved the other; yea, by this we haveftoreof fuppliesforall 
 our wants. Wearepoore, Chrift is our riches; we are na- 
 ked; Chrift is our garments; we are blind, Chrift is our 
 eye-falve, Rev. 3.18. We are deformed, Chrift is our beau- 
 ty, Rev. 19. 8. 
 
 3 .Are they happy who being enemies to God by reafon of 
 finne, are made friends to the Lord, they being reconciled to 
 God by Chrift, having their finnes doneaway, andtbem- 
 fdvQS arayed with the perfed righteoufnefle of Chrift? as 
 they needs muft : for what greater mifery then to beat en- 
 mity with the Lord ? And what greater felicity then to be in 
 league with God? Rom. 8. 3 1. For if God be for us,who can be 
 again ft us? 
 
 4. Is peace with God a great favour? as it is ; it coding 
 the bloud of Chrift to make it, Col. 1. 20. Tt palling all un- 
 derstanding , PbiU 4. 7. And being a fore-runner of that 
 perfect reft and joy the Ele&have in heaven, 2/^.3.14. 
 
 5. Is it a great favour to be Gods adopted children ? as it 
 11 in truth; the Lord hereby taking us into his owne family, 
 and accepting us as his owne children; not becaufe he wan- 
 ted an heire, he living and reigning fortver ; not for want of 
 children, for he had a naturall Sonne ; not becaufe this Sonne 
 was unfit to inherit, he being as fit as his Father : 'But of his 
 meere grace and bounty, we being by nature children of 
 wrath, difobedience, and the Dcvill. This being fuch a blef- 
 fing, that by vertue of this we are made Chrifts brethren, 
 
 H# 2 heires, 
 
ap 
 
 J.VC OOUllsIIJi 
 
 htirc$,GaL 3.18. HeiresofGod, joynt-heires with Chrift, 
 Rom. 8. 17. Of Gods kingdome, lam. 2.5. By vercue of 
 this we are Lords over all creatures, fave Angels; we have 
 them to guard us, and all things working for our good. This 
 I is fuch a favour, then which God could not have befbwed 
 vllZtit U *rede} u P on us a grater. *It is more when Vm\faith x we are heires and 
 nosefey &coh*r*\ eo*heires with Cbriflythen if 'be had affirmed, thatwefhouldin- 
 tm!m»ndZ™?\ ** ee d ea J°y f or eve ra thoufand worlds, not onely heaven and 
 dumtKi*m,&tir-\ earthy with all good things therein, I fit was no f mall prefer- 
 ment for David to be fonne in law to Saul, 1 Sam. 18. 23. 
 Then what preferment is it to be the Lords adopted chil- 
 dren ? * What may be compared to fuch digtitie ? Is it not a 
 more excellent prerogative to be the Sonne of the (Jodof heaven, 
 then fonne of the moH potent Monarch upon earth t There is no- 
 thing more high, or far mounting this benefit. This is fuch a fa- 
 vour, that a reverend Divine faith thus of it. *Asfarreas the 
 Jpirit is above theflejh ; God above men ; heaven above earth : 
 eternity above time ; fo farre is the new creation above the old. 
 This is fuch a bleiTing, that Saint John cals all to admire what 
 manner of Love the Father hath bellowed upon us, that we 
 fliould be called the Tonnes ofGod,i /oh. 3. 1. 
 
 6. Is hope of the glory of God an extraordinary benefit? 
 as it is; for by this with patience we lookefor theaccom- 
 plifhment of all good things. By this we nndergoe afflictions 
 with a contented mind. By this we being inwardly eheared 
 and caufed outwardly to confefle the fame to the glory of 
 God, encouragement of the Saints, amazement of wicked 
 ones, and (lengthening of our felves to continue againft 
 all difcouragernents ; and by this, wee arc faved, Romanes 
 8. 24. 
 
 Then how unfpeakabiy bleft are thofe, who have union 
 with Chrift Iefus: for by meanesof this conjunction they 
 are /ultific d .J fa. 53.II. By ^his knowledge fhall my righteous fer- 
 vant 1 fsflifie many 3 for he fbaft beare their iniquities. 2 Cor. $ . 
 21. And by vertue of this /unification they enjoy all thofe 
 ample priviledges,.and excelling prerogatives. 
 
 1. The juftified man hath.remifnonoff:nnes,^o«;.4.2 5. 
 4 Who 
 
 rant cuwomnt- \ 
 Im bonis nosrcippi 
 in £t:rnum poJftJ-\ 
 fere: ejftiOltsion 
 in Rom.8.17. 
 * Quid tantt IU- 
 y.iiati conferri ?>' 
 vft?>An nan excel- 
 lentiorMa)efias 
 tji cjfefiUum Dei 
 CceliyquamfiUttm 
 fotenlijjimi Mo- 
 xarchx hSjus ter- 
 r*?Hoc beneficio 
 nihil fubliwKs ejl t 
 vel excelltntm. j 
 Erentiuun Ifa.38 
 * M,Gree»chaot 9 
 AphoiiGacs. 
 
of the Saints. 
 
 Who r».is delivered for our offences > Mndwas raifed for ourjafti- 
 fictitiotty i Ioh % 2. 1,2. Rev. I. 5. 
 
 2. The juftined man bath Chrifts righteoufnetTe imputed 
 to him: To that the Lord doth freely account the righteouf- 
 neffeof Chrift to be his righteoufnefle, Uveas imputed to him 
 for right eotifneffe, Ver. 5. Hi* faith is counted for rtgkteouf- 
 nejfe, Verfe 6. Vnto whom Cjodimputeth righteoufnefle, Rom, 
 5. 18. By the rigkteoufneffe of one the free gift came up. 
 on aS. 
 
 3. The juftified perfon is reconciled to God by the death 
 of his Sonne, Rom. 5. 10. Cjod was in Chrift reconciling the 
 world, 2 Cor.^. 19. 
 
 4. The juftified perfon hath peace with God, Rom.%. 1. 
 'Be ing jvfttfed bj faith we have peace with God, Sphef 2. 
 17,18. 
 
 5. Thej'uftirTed man hath the favour to beGodsadopted 
 Sonne, CjaUt. ?. 26. Te are all the children of god by faith in 
 lefts Chrisl, Gal. 4. 4, 5 , 6. 
 
 <5. The juftified man hath aifo hope ofrhe glory of God, 
 Rom. 5 , 1 ♦ 3. Infiified, — hope of the glory. 
 
 Have we fdlowfhip- with Chriftlefus : then we are and 
 fhalbe more fanctified, and that, 
 
 1. Inwardly, in having cur minds, wills, and arTeclions 
 freed from the bondage of finne, and Satban ; and enabled by 
 little and little through the Spirit of Chrift to defire, andap* 
 prove that which is good, and walke in it. 
 
 2. Outwardly, in having the members of the bodypre- 
 fervedfrom being meanes to execute iinne, and made the in- 
 ftruments of bolineiTe, Rom. 6.19* This twofold fandi- 
 fication is begunhere, perfected hereafter in heaven. 
 
 1. It is in nature after juftifkation, butnK in order and 
 time. 
 
 2. It is not perfecl in tbislife, as juftification iV. 
 
 whereas /unification confifts in Y' Im P«at.on of Cbnfts 
 
 C nghteonlncfle. 
 4. It is an alteration of qualities from bad to good , 
 
 2:7 
 
 Rom 4. j, 4. 
 
 ConfiL^i 
 
 Hh 3 
 
 where is 
 
235 
 
 M.Burtoft. 
 Truths triumph 
 &c.cap.j.pag.itf. 
 
 The Societie 
 
 whereas juftificatlon is an abfolution of a finner from the 
 guilt of finne and death. 
 
 Juslification and fanBification differ no mere but as the root 
 and the branch, the tree and the fruit* 
 
 Thisfan&ification is by meanes of union with Chrift} for 
 he having taken our nature, and fanctificd it by his Spirit, 
 and we being made one with him do receive the felfefame 
 Spirit to fan&ifie us, or make us holy ; we being in Chrift he 
 ii made to us wifdome^righteouJnejfe 9 fanc7ification and redemp- 
 
 tion, 1 Cor, 
 
 30. 
 
 1. By vertue of this union with Chrift Iefus, his death 
 works in us (joyned to him) the death of all finne, and pow- 
 er to deftroy all finne, ortheluftsoftheoldman,untiIIthey 
 be wholly taken away by death. Rom. 6. 6, 7. Our old man u 
 crucified with him, that the body ej finne might be deftroy ed, 
 that henceforth we fhould not ferve finne y &c. Thus deanfing 
 our members, as from the guilt of finne, thatitfliallnotbe 
 imputed to us; fo from the fiithinefle of finne, that itfhall 
 not prevaileagainft us, Ez,ek^ 36. 2 y. 
 
 2. His Vefurre&ion fends a quickening power into thefc 
 our members, making them rife from finne to werke rightie- 
 oufnefle, and to live in holinefle of life, making them active 
 to do the will of God in the workes of Chriftianity, and of 
 our particular callings: fo that now thofe who have union 
 with Chrifi have anew heart 3 fto in qualities, being framed 
 anew after God in true holinefle, .£**£.. 11. 19. They area 
 newlumpe, u Renewed from the leaven of finne,and corrupti- 
 on,! Or. 5.7. And they are new creatures, i. Endued with new 
 qualities of righteoufneffe and holinefle, 2O. j. 17. He 
 that is in Chrthisa new creature, they having. 
 
 1. Their minds fan&ified or enlightened with fpiritoall 
 wifdome and underftanding, Co/. 1.8. 
 
 2. Their memories fandified to keepe and remember 
 that which is good, and agreeable to Gods will, "Pfa/. 
 up. 11. 
 
 3 . Their wills Co fanclified, that being by nature unable to 
 will any good thing plcafingGod,they arc changed by grace, 
 
 and 
 
of the Saints, 
 
 and freed in part from the bondage of finne, fo that they 
 will,and chufc that which pleafeth God,and refufe tvi\\>Rom. 
 7.18,19. 
 4. Their affections are fanclified,fo that they, 
 
 1. Love God, 1 loh. 4. 19. His children, 3.14. The 
 place where his honour d wellctb, PfaL 26.2. His cornman- 
 dements, TfaL no. 127. And the appearing of Chrift, 
 2 Tim. 4. 8. 
 
 2. Hate finne becaufe it is a breach of Gods Law, or be- 
 caufe it is finne ; cfpecially their owne corruptions, Rom % 
 
 7-T5-M- 
 
 3. Sorrow and grieve for offending fuch a mercifull Fa- 
 ther by their finnes, P/*/. 38.18. iCor.j. 10. 11. For the 
 miferics of the Church, Rom. 12. 1 5. Lam. 3. 20. For the 
 abounding of finne in others, Ezek. 9. 1. Tfal. 1 19. 13 d. 
 
 4. Rejoyce becaufe their names are written in heave^ 
 Luc. io. 20. Rom. 5.2, In befog partakers of Chrifts fuffe- 
 ring*, tsfflsf. 41. In temptations, lam. I. 2. And in the 
 loffe of all things for Chrift, Heb. 10. 34. „ 
 
 5. Their members of their bodies fan&ified, being made 
 inftrumentsofholineffe; they formerly being meancs toex* 
 ecute (in nc.e.g. 
 
 1. Their eyes, which formerly like the eyes of fooles were 
 in the corners of the world, Prov. 17. 24. Gazing after unpro- 
 fitable things, are now the eyes of wife men in their heads, 
 Fee/. 2. 14. To efpie that which is good to follow it, and 
 that which is bad to efchew it ; turned from beholding vani- 
 ty* I°b 5 *• 1 • Opened to behold the wondrous things out of 
 Gods Law, TfaL 1 19. 1 8. 
 
 2. Their eares, which formerly were given to hcare de- 
 lightfully lafcivious fongs, idle tales, and worldly difcourfes, 
 hearing Gods Word fo as not to know and underftand it 9 ler. 
 5. 21. CMath. 13. 19. Are now become open, and hearing 
 eares, fo hearing, that they willingly aflent in mind to the 
 word of God, and good counfell, with a firme purpofc to 
 obey it, loh. 8.47. 
 
 3. Their tongues, which formerly were exercifed in 
 
 ribauldry, 
 
24° 
 
 Tbe bociETis 
 
 ccmmemoravi Ec- 
 clefiamnon ha,Ven- 
 tern maculam ant 
 \ ruga-myion (Sir acci* 
 piendwn efi quajt 
 jam fit* fed qu.z 
 prxparatur ntjit, 
 quattdo effdnbil 
 ciiam glcriofa. 
 Nunc enimfr offer 
 qua/dam ignoran- 
 t*as & infirtmtates 
 membrorum fuo- 
 m>n,babet unil 
 qucticUetota dicat, 
 Dimitte nobis dcbi 
 iam ,(Ua Ang.cap 
 18.de Baptiimo 
 Tom.i.p3g,4<5. 
 
 ribauidry, lying, {laundering, {Wearing, and di (honouring 
 the Lord many waves, are now exercifed in Pfalmes, 
 Hymnes, and Spiritual! Songs, in giving Chriftian counfeli, 
 in fhewing forth the praifes of the Lord, Sec. 
 
 Thus all thofe who have fellowship with Chrift by vertuc 
 of this union are fanftified. i. Being freed from the tyran- 
 ny of (inne into the liberty of holinefle, begun here, and daily 
 to be increafed. 2. Having a new quality of holinefTe crea- 
 ted in their foulcs, whereby they can in fomemeafure truly 
 hate their owne finnes with firme purpofe to leave them, and 
 love Gods Law with refolution to do it in fome meafure. 
 And this is matter of comfort and encouragement to all en- 
 grafted members -into Chrift Iefus, confidering that they are 
 ianctified; and therefore, 
 
 1. Qeane in Chrift, although not in theinfelves. 
 
 2. Cleane by imputation, although not by action. 
 
 3. Cleane by way of comparifon, although not (imply. 
 
 4. Cleane by proportion, although not by perfection. 
 
 5. Cleane in part, although not wholly, and altogether. 
 Whenfoever in thefe bookes I have made mention of the Church 
 not having /pot or wrinkle & u not fo to be taken as if /he were'fo 
 now, but that fie is prepared to be fo when fhe [hall appear e glori* 
 ons : for now by reafon of cert aine ignorances and infirmities of 
 her member s^ t he whole Church hath caufetofay every day for- 
 give usottrtrefpajfes. *Augn$l. Retract. Lib. 2, Cap. 1 8. 
 
 What comfort is it to confider that they are fuftified, and 
 fo are pardoned; fanctified, and fo are purged, (although 
 there can be no pardoning where there is no purging,yct that 
 finne may be. fully pardoned, which is not wholly purged, 
 1 IoL 1. 9. ) viz,. 1. In time, although at once they cannot. 
 2. In part,although wholly they cannot. 2. By degrees, al- 
 though altogether they caunot. 4. In death, although in 
 life they cannot. 5. In, and by Chrift, although in, and by 
 themfelves they cannot. 
 
 What confolation is it to fuch, when considering tliat al- 
 though being once fuftified, they are not alwayes and altoge- 
 ther juftrfled : vi&» 1. In their owne apprehenfion, yet they 
 
 are 
 
rwv *~r j\ A 1T( X U» 
 
 Z^l 
 
 are in Gods eftimation, and by imputation, t. In their 
 owne fight, yet they arc in Gods. 3. In regard of their owne 
 afTu ranee, yet they are in regard of Gods acceptance. 4. In 
 regard of the inftrumentall, and adjuvant caufes. i. Faith,re- 
 pentance, prayer; nor yet of the outward meanes, Word, 
 and Sacraments, &c. Yet they are in regard of the moving 
 caufe, Gods grace; material!, Chrifts merits; efficienvGod 
 himfelfe; andfinall, Gods glory, andtheirovvne falvation. 
 5. In regard of new finnes, requiring new pardon, and new 
 repentance, and prayer ; whereof they cannot pollibly be al- 
 together wanting ; yet they are in regard of old finnes alrea- 
 dy paft, and repented for. 
 
 What encouragement is it to fuch, considering that by 
 meanes of this union withChrift Iefus they have the Spirit 
 oflanclification, whereby they are reformed and fanctified, 
 although not all at once (for as feed caft into the ground doth 
 root, fprout, grow, incrcafe, and bring forth fruit in time, 
 and by degrees; and as a tree is not at full growth the iame 
 day it is planted ; and as the iflue in the wombe. is flrftcon- 
 ceived,then it feeleth,afcerwards it hath thepo wer of reafon, 
 though not the ufe ; and at length is borne and brought up ; 
 and as wciikewife arc not learned at once, but firft we con- 
 ceive fmal! matters, and then proceed to profoundcr: Even 
 fo our regeneration and fanclification is now begun ; but 
 mud: ftill grow in grace, go on from grace to grace,from ver- 
 tue to vertue; untill we be growne to a perfect man in 
 Chrilt, and that is hereafter in heaven : ) yet by degrees; and 
 although but begun here, yet perfectly in the life to come.Ho- 
 ly men affirme that thofe who are c/eane, are to be cleanfed. 
 * Who in this life ufo pure that he needs not to be more and more 
 pure? Impure motions may be reprejfed by grace, but they can* 
 not be casl out but in death. Vices are not dead, butfupprejfed 
 in us. Thefe lebuptes may be brought under, but not rooted our. 
 There can be no end in fur Hie. 
 
 Ii 
 
 Chap. 
 
 Mundi mundandi. 
 Aug.in loan. 15. 
 S$uu in hie vnd 
 fie mundwjttnon 
 fit m.tgii tnagisjg 
 tnundandui) Mot:a 
 immundi rtfrimi 
 fojfuntper grati- 
 am,e]ictnoHpof 
 funt nifi in morte. 
 Bernardus Serm. 
 58 pag.1^5. 
 yitUL in Habit non 
 tnortua/edcom- 
 frejfi.ldcm. 
 Suljugari pejfunt, 
 Honextetminari 
 Jel/ufci.ldcm. 
 jn munditia. non 
 fottji ejfe mcta* 
 
1& 
 
 x US* 1/ VVlbi ft U 
 
 ConfoU 4- 
 
 * Suptrbiam Va- 
 Utamanerum imi- 
 tanturquife abfa 
 pttcato extftimam-. 
 ferfeffosfe 
 vocaHtes ', 
 ifrfemina tleEtio- 
 tfw.lrenxuslib.7 
 cap. i. 
 
 Chap. VI. 
 Confolation 4. Saints have Chriftian liberty, 
 
 HAve we fellowship with Christ lefust Then we arc a peo- 
 ple fet at liberty ; or fuch a company , who through 
 grace are made partakers of Chriftian liberty. 1 Pet. 2. \6 t 
 ±>4sfee y — ufingy our liberty. Gal. 5. i. Stand f aft in theli* 
 bcrty wherein Chrift hath made us free. Ver. 1 3 . Te have been 
 called unto liberty. 2 Cor. 3. 17. Where the Spirit of the Lord 
 is, 1 here is liberty* Liberty I fay, or frcedome. 
 
 1 . Not from the yoke of lawfull authority, Civill, or Ec- 
 clefiafticall^this is an AnabaptifticalljioChn&hn liberty.The 
 regenerate Chriftian being bound in confcicnce to obey all 
 lawfull authority in performing their lawfull precepts, or un- 
 dergoing their inflifted penalties, Rom. 13. 5. We mutt be 
 fubjef^ • — and alfifor conjciencefake, 
 
 2. Not tafinne, or continue in iinne that grace may a- 
 bound, Rom. 6. 1. This is a wicked IicentioufnciTe,no Chri- 
 ftian liberty : the renewed Chriftian being bound in confei- 
 ence to have no fellowship with the unfriutfull workesof 
 darknefle, SccSpk $.x 1. 
 
 3. Not from (inne, fo farre forth as to receive an abfolute 
 perfection of inherent grace in this life, foas to be free from 
 all fin, and to be as perfedlas Chnft is in heaven, as fantafticall 
 familifts i and hmticzM fantafticks avow againft the light of 
 Scripture, and their owne confcicnce ,- for the moft fandified 
 Chriftian who breathes inthisfublunary world, is perfe<5t on- 
 ly 5 1. Comparatively inrefpeftofothers,^/*,. Weaklings, 
 and wicked ones. 2. In regard ofhimfelfe, he having re- 
 ceived a greater meafure of prefent profiting. Phit.1.5. Or 
 elfe in regard of his upright fincerity, 2 Reg. 20. 3. He who 
 faith he hath no finne deceives himfelfe^ — andisalyar^ faith 
 Saint /<?&», 1 J oh. 1.8. 1 o. * They imitate the pride ojtheVa 
 lentinians who thinke them fe Ives without ftnne 3 calling them- 
 felvesperfeU^ and the feeds ofcleblion, faith Ircn&w* 
 
 Likewife 
 
of the Saints. 
 
 243 
 
 Likf&ife both in the worft there isfomegood y and in the be ft 
 mack exceeding naught, onelj Cjod ij without ftnne % and onely the 
 man Chris} is without ftnne^ becaufe he is God and C hrift, faith 
 Tertuflian, 
 
 We ought alwayes to cenfejfe ourfelves ftnners,for whofo 
 faith he is unfpotted and without /tune, is either a proud pcrfon t or 
 afooie : faith Cyprian . 
 
 And therefore fay I,he who faith he is as perfect as Chrift, 
 and the glorified Saints in heaven, deceives himfelfe, and fsa 
 lyar; except he fpeakes of iikenefle in quality, and not iii 
 quantity; and (bis the faying of M.1W to be underftood, 
 which fo often is urged : yea every upright Chnftian loves 
 his neighbour as himfelfe, Math. 22. $p. Is msrcifull, as his 
 Father is merciful!, &c< Hath the fame graces of fanctity 
 which were in Chrift, PfaL 45.7. viz. In regard of the 
 quality, but not equality ; we receiving of his fulneffe grace 
 forgrace, lobn 1. 15. Chrift being annointed abouebisfel- 
 lowes. 
 
 4. Liberty or freedome, not from the deftrine and obedi- 
 ence of the Morall Law ; this is the liberty or equivocating 
 AntinomiftS) ratling Thilomenes, and their fantafticall frater- 
 nity: but no Chriftian liberty: every regenerate Chri- 
 ftian being bound m conference to obey the Morall Law of 
 God. 
 
 Of this point heare the concordant confeftions cf Chrifti- 
 an Churches. 
 
 a Thmfarre the Law of God is abrogated jnfomuch a* it doth 
 not condtmne us henceforth, neither doth worhjhe wrath of God 
 inHs y &Q. N otwithftanding we do not therefore difdaining re~ 
 jet? the Ltw^wecondemneaUthofe things which heretiques old 
 and new have taught againsl the Law, faith the Helvetian 
 Church. 
 
 b fVe believe all the figures of the Law to be taken away by the 
 comming of Chrift, although the truth and fu6 fiance of them 
 doth continue to us in him, in whom they arc all fulfilled, but the 
 
 ras adventu Cknfti fubUw ejfe, qu&mvU strum vsritss &/ubfiataid whit in eo conftet,inauo 
 
 Sic & inptflintu 
 illiquid bunti&in 
 optimit t:onnihil 
 peffimi, foltu enijn 
 Dew fine peccato, 
 &[blui homo fine 
 peccato CfmUm. 
 TertoL 
 
 Semper debemtu 
 kos to fiteri pecca- 
 t3res,*tam quiff ait 
 fe ixnmacuUtum 
 & fine peccato di' 
 cerit, autfiperbtut 
 autfiultutcfl.Cyy, 
 de Ekm.pag.15. 
 
 Ii 2 
 
 "DoEl, 
 
 rite 
 
 a Batista iu% ah- 
 ro~ ttx eft Lex Dei, 
 qu menus nosam- 
 ffim non damr.ali 
 r.ec iram in nobu 
 operatury&c.^Ha - 
 men Legem idco 
 nonfjfhdientei re- 
 i.damnamus 
 omnia qujt hxretici 
 veteret & neoteiio 
 centra Lege*. Da 
 dedtrunt. Helveti- 
 ca Cotjfeffio. 
 A1tic.1a.pag 58. 
 b Credtmm om- 
 nes tegit figw 
 fuxtomnes impteu, 
 
 I 
 
r 
 
 244 
 
 The Societie 
 
 dements , 
 Church. 
 
 d W e do not thinkjhat we are fo feed by liberty y as if we owe no 
 obedience to the Law ,f or we have confefte&ths contrary before: 
 faith the Scottifh Church. 
 
 c Wc believe that nil the ceremonies and figures of the Law fi- 
 nally all the fbadowcs to have ceafed by the comming ofChrifi: 
 but in themeane time the truth and fub fiance of them doth re* 
 mdne to us in Christ therefore wefiillufe the teslimonies of the 
 Law that we may confirme ourfelves in the dotlrine of the Cjof- 
 ftell, and that we all may Jet in order our life honefily to the glory 
 of Cjod according to his will', faith the Belgick Church. 
 
 fc For the Law of god doth command that a Chrijlian; &c. 
 faith the Church of Strasburge. 
 
 S It is needfullto teach men that they mufl net onely obey the 
 Law % but alfo how this obedience pleafeth y therefore this obedi. 
 ence pleafethy &c. faith the Auguft. ConfefTion. 
 
 h We acknowledge the Law of Gcd y who/e abridgement is the 
 'Decalogue to command the bejf, moftjuft, and perfeQ workes, 
 and man not onely to be bound to obey the Moral] precepts of the 
 Decalogue ; faith the Church of Wirtenberge. 
 
 * Neither arethofe Precepts which are contained in the Afo- 
 ft olicall Writings >a new Law > but are of the old Law : feirh the 
 fame* 
 
 Legist AmenDo- j ^Ogtlrineofthe Law is both ufed in them to confirme our life,and 
 uuStmejhZi^'. *tf° that we maybe confirmed more in thefromifes Svangtlicalh 
 vitamuojlramco* faith the French Church. 
 
 (IZTgis vifrZif- 1 c Although the Law given of God by Mofes in regard of the 
 fiombiuEvangeU- fo tes ayte l Ceremonies doth not bind [Chriftians ^neither is any , 
 GaufcaConfcffio 1 although a Chrifiian loo fed from the obedience of the comman- 
 Art1c23.pag.10*. £ emeHts which are called CMorallx faith the Englifh 
 
 cQuamvu Lex a _. 
 Deo data per ULO' j 
 fen quoad. Rim & 
 ■ Ceremony Cbri- j 
 ifianoi non afirin- 
 gat, ftefc umen ab 
 obediemia Mah- 
 datarum, qua Mt- 
 ralia vocAtstur, 
 nuUui qtantumvls 
 Cbrijiianus eji fo 
 &**.Anglica 
 Ccnfeffio.pas* 
 
 d No* exiitirna- 
 musnosita tibertA* 
 te donates, quafi 
 nullamlegu obedi 
 enliam debeamw. 
 Contrarium enint 
 antic on fefiif mint, 
 ScoricaastA.15. 
 pag. 147. 
 
 e Creiimtu wines 
 (eremtftias &figu 
 ras Legis, emnes I 
 denies umbras cef' 
 fajftCbriftiadvett' 
 venlu: interim to. ■ 
 men mane t nobis il- 
 lorum Veritas & 
 fubsiantia in 
 Cbrifio, ideo% Lt- 
 gisujlimtniji ad- 
 hue utimur ut nof. 
 ipfbsinEvangelij 
 
 Dottrinaconfirmemus; fromnesvitam nofirxm hornsle adgforiamDeijuxta ipfe voluntatem cmfonamnt. Bcl- 
 gica Confcffio Art.15. pag 175. 
 
 f Lex enint f>ei requiiit ut Cj&w'^ws^&c.Argcnunenfi.fConfcffio. Cap. *i2. t>cMonachaw.pagaJ3. 
 
 g Necejfe efi docere homines nonfolumqutdLegiobediendum (it, fed etiam quomodo pUceat bac obedientia, 
 flaceatigiturh*cobedteNtia y &c t Auguftina Corskflio. Ait.tf.pag.ia. 
 
 h sdgnofcimiu Legem T>ci, cujus Epitome eft Decalogn4,pr<eci]xre optima, ju/liffima, & per fefliffirna opera, & 
 homincm nenfolum obligatum ejftad obediendum Moralibus Prtceptu Dccalogi, &c- Wirtcnbergica Confeflio. 
 pag. 145. - '. 
 
 i Nee Precepts Legis qu* cominentur itt Strip*'* ^pofiohcisfuntnovA Lex, fed fuul vtterit l>egv y &c. 
 pag 148. 
 
 In 
 
aftbe Saints. 
 
 *45 
 
 In regard this will be erroneous, if not heretical!, ifnot 
 blafphemous by many mif-led people. Some of them ftifFe- 
 ly, and with a refraclorie obftinatencfle affirming that the 
 law of God binds the regenerate Chriftian no other wife then 
 as he is a creature; which is as if they fhould fay, it binds 
 Chriftians no more then beafts, birds, and fifhes; for that 
 which binds man cnely as a creature, binds man no otherwise 
 then-it doth all creatures; according to the rule in Logicke. 
 Someagaine of a middle temper diftinguifh the regenerate 
 part from the unregenerate, and yeeld that the law doth 
 bindethe unregenerate part to obedience, but not the rege- 
 nerate: Give me leave therefore to flay awhile in opening 
 and clearing the truth, if not to recall and reeftabli/h thole 
 vvilfull in their unfound opinion, yet to ftay and fettle the 
 weake, and wavering. They fay the regenerate hath liberty 
 by Chrift,and that he ought to {tend faft in that liberty wber- 
 in Chrtft hath fet him free, and (ofaym becaufeit is Scrip- 
 ture, (}ai.$.i. They fay there is no condemnation to them 
 which arejnChriit, and Co fay we becaufe it is Scripture, 
 Rom.2.1. Thy fay that the law hatfi nothing to dee in the 
 Confcience of the regenerareChriflian, and that it doth not 
 binde the Conference of the regenerate to obedience; but this 
 we denie, it being repugnant to (acred writ, and of evill con- 
 fequence. Thefalfehoodofwhofe fchifmaticall, and hereti- 
 cal^ opinion (Schifmaticall Icallit in regard of the rent, and 
 breach it makes in the. Church; hcreticaJl I call it, it being an 
 errour about a maine point of religion contrary to thecleare 
 light of truth of holy Scripture foundly,and generally held by 
 the Church of God,and being obftinately defended after con- 
 junction >and la wfull admonition) will perfpicuoufiy appeare 
 to all which will not wilfully dofe their eyes againit the 
 cleare light of divine truth. I having fhewed what Confci- 
 ence is; how this Confcience is bound, and that the law 
 doth bind the Confcience of the regenerate to obedi- 
 ence. 
 
 i. Confcience Is an inward remembrance m our hearts, 
 
 witneiling with us or againftus, ofaiUwr thoughts, words, 
 
 .. ■ I i 3 and 
 
 SpecUi perfefid 
 participant fuo ge 
 nereextqttfji* ut 
 altera, alien genu* 
 nonferat acceftu m 3 
 fei fui generis com- 
 mumone plane funt 
 unum.]{eckfr.Syft. 
 log.lib.x pag.6z. 
 
 It is a hard mat- 
 ter to make them 
 fee aoy thing, 
 which before had 
 havercfolvedto 
 clofc their eyes. 
 BiQiopVjher. pag. 
 3*. 
 
 Incidere in falft 
 opimonii errorem 
 priufquam vera 
 cognofcat mperiti 
 ammt e(l,&fimpli 
 ciiperfeverarevero 
 in eo foftquam ag- 
 noverit cotumacu, 
 Salvian. exemphu 
 ~4pro, & veropeg. 
 196. 
 
246 
 
 ffUvuHe & 
 cwei<T**is of 
 trvteitfa, of 
 iifeeScovy. 
 Confcicntia Con, 
 &(cio» 
 
 The Societib 
 
 and workes. Confcience is a part of the underftanding , 
 which takes knowledge of, and bearcs witneffe of a mans 
 thoughts, words, and workes, excufing them when they be 
 good, accusing them when they be bad, Rom.2.i$, The 
 Grceke word is derived of a verbe, which is compounded of 
 averbe, which fignifieth to fee ; and a Prepofition which 
 fignifieth together ; fo that Confcience doth know with ano- 
 ther, is privie to the things of another, by the fignification of 
 thegreeke, and Iatinc word. 
 
 This is Confcience. 
 : Concerning bonds, and binding, the Word of God men- 
 tioneth diuerfe forts, and calleth : 
 
 io Sinne by the name of bonds, JclsS.zi* becaufe it binds, 
 and holds the wicked faft in the bondage of Satan. 
 
 2. Affli&ions for Chrift by the name of bonds, Hehli^. 
 in which bonds, good Saint "Paul was, Alls 26.29. 
 
 3. Gods favours the bonds of love, Hof 1 1 .4* the Lord by 
 thefe binding his Saints unto him. 
 
 4. Gods lawes by the name of bonds, *?/>/. 2.3. becaufe 
 they fatten us to God/and bind us to our duties. 
 
 Confcience is bound by vowes, and oathes lawfully made, 
 and fuperiour powers, not properly in regard of themfel ves ; 
 but improperly, or in reference to Gods law,commanding a 
 man, although be fweare to his ownehurt, not to change, 
 Pfal. 1 5.4. Therefore the Princes of Ifrael durft not hurt the 
 Gibeonites,becaufe of their oath,/*?/^.? a.To pay that which 
 a man hath vowed, Sce/.^q. To be fub/e& to the higher 
 powers, /?<?«*.! 3.1.5. And to obey our Paftours, andTea- 
 chers, //<?£. 13.17. 
 
 But the Lord himfdfe is the proper binder of Confcience, 
 he being the onely Lord of Confcience, he onely having pow- 
 er to command Confcience, yea to fave, or to deftroy. He 
 bindeth Confcience by his Word, giving it an abfolute pow- 
 er in it felfe to bind Confcience, and becaufe it is the Word 
 of him who can fave, or deftroy, for keeping or breaking this 
 his Word. This Word fo binding is both Law and Gofpcll. 
 The Gofpeli binds the Confcience, notofthofe who never 
 
 heard 
 
of the Saints, 
 
 heard of Chrift, Rom. a. 12. but of thofe which have the 
 meanes offered to beleeve, and obey, Rom.z.\6* The Law 
 binds the Conscience of all men, it being the law of nature, 
 written in mans heart in mans Creation ; and therefore of 
 fuch who are regenerate Chriitians; not onely as they are 
 rnen,butfan<?tifiedmen : Which lite w thus. 
 
 That which doth caufe the Confcknce of the regenerate 
 Chriftian to excufe,being obfcrved,and to accufe -being tranf- 
 grefTed, doth bind the Confcience of the regenerate Chrifti- 
 an to obedience. [Tor to bind the Confcience, is to caufe it 
 in every aftion to accufe for finne, or excufe for well doing.] 
 But the law of God doth caufe the Confcience of the regene- 
 rate Chriftiao to excufe being obferved, and to accufe being 
 tranfgrefled. 
 
 Therefore the law of God doth bind the Confcience of the 
 regenerate Chriftian to obedience. 
 
 That which hath power to fay to the Confcience of the re- 
 generate Chriftian,tbis ought to be done,that ought not to be 
 done,hath power to,and doth bind the Confcience of the re- 
 generate Chriftian to obedience (for to bind is to fay this 
 may, that may not be done.)But the law of God hath power, 
 and doth fay to the Confcience of the regenerate Chriftian, 
 this may, that may not be done. 
 
 Therefore the law of God doth binde the Confcience of 
 the regenerate to obedience. 
 
 That which hath this priviledge that the breach thereofis 
 a finne, doth bind the Confcience of all, even of regenerate 
 Chriftiansto obedience: (for all even regenerate Chriitians 
 are bound not to fin, 1 . loh. 3 .4. 
 
 But the law of God hath this priviledge, that the breach j 
 thereofis finne. 
 
 •Therefore the law of God doth bind the Confcience of 
 &c. 
 
 The breach of the ceremoniall law once was finne, now is 
 not; becaufe once it bound the confcience, now it doth not. 
 The breach of the morail law is ftill finne, therefore it doth 
 ftillbind. 
 
 If 
 
 M7 
 
 Rc*fbni. 
 
The Societie 
 
 If the law of God doth not bind the Confcience of the re- 
 generate to obedience ; then if die regenerate Chriftian doth 
 anything commanded in the Law, he doth more then his 
 duty (for he is bound to doe his duty) and foby doing that 
 doth either merit at the hands of God, or elfe is guilty of 
 WilLworftiip, doing more then was enjoy ned him, e.g. if a 
 Chriftian under the Goipell was circumcifed, did (acrifice 
 bullockes,&c.he by thus doing did workes meritorious, and 
 fuperogatory,orelfe was guilty of Will- worships becaufe 
 he is not now bound to the doing of them. 
 
 But if the regenerate Chriftian could,and did do all things 
 which the law enjoyncs him, he is not guilty of Will-wor- 
 fliip, neither doth he merit at the hands of God, Lnk. 17.10. 
 Therefore, &c. 
 
 That authority, which the Apoftles ufed to vrge and 
 prcfle regenerate Chriftians to do their duties,doth bind their 
 Confciences to obedience. 
 
 But the Apoftles have ufed the authority of the law to vrge, 
 and preffe regenerate Chriftians to do their duties, Ephef.6. 
 I,t. lam.i.iu 
 
 Therefore the law doth bind the Confcience of regenerate 
 Chriftians to obedience. 
 
 I having premifed tbefe things, abandoning the ungroun- 
 ded f and unchriftian liberty of<An*yaptifts Epicures ^Tamilifts, 
 zn&<iAmin9mifls t I come to flaewand delineate your glori- 
 ous liberty, (you bliflefull goodfellowes.) 
 
 As in all freedomes^the freed perfon is exempt from many 
 burdenfome bondages, and grieuous yokes ; and intcrefled to 
 haueright,and part in many priuiledges, and prerogatives; 
 evep. fo in this your fpirituall, fuperaaturall, and heavenly 
 liberty, 
 
 1 . By meanes of your /uftification you have freedome. . ^ 
 
 1. Fromfinne, Rom.6.y.2i, fromfmne: i.e. the domi- 
 nion, andreigne of finne,wr.i4. the guilt offin^.5 g.and the 
 condemnation, or punimment due unto h y Rom* 8. 1 . 
 
 2. From the unfupportable yoke of the whole ceremo* 
 
 nialllaw, CoUz^^^c 
 
 3. From 
 
of we FAINTS, 
 
 3. From the thraldome of the divcll, Lukei. 71.74- 
 
 4 From the morail law, viz,, in regard of 1. thecurfe 
 it denounced, there being no condemnation to them that ere 
 in Chrift, Rom*$. 1 . 2. the juftification it propofeth, Rom.*,. 
 i&. and 3. the rigour of obedience it requireth , fo that 
 you are not under the law, fow.6.14. or the rigorous ex- 
 action of the law : you are delivered from the Iaw77-6. or 
 that perfect obedience the law in rigour requires to faf ra- 
 tion. 
 
 2. By meanes of your fanctification , you have free- 
 dome from the power and dominion of finne, although not 
 perfectly, and wholy ; yet in part, and in all the powers, and 
 faculties of your foules, fenfes, and members. So that your 
 minds have freedome from the power of darkne(Te; your 
 wills from the power of diiubedience ; your hearts from the i 
 power of deadnefle; your affections from the power of pol- 
 lution, and corruption ; and your bodies from that pow- 
 er of finne, whereby they were made weapons of unrightc- 
 oufhefle, Rom.%.2. 
 
 Youare priviledged by this your liberty. 
 
 1. TofervetheLord of glory in righteoufheffe, andholi- 
 nefle,Z«^.T.74. 
 
 2. To ufe Gods creatures, thefe not being uncleane of 
 themfelves, /fow.14.14. and being pure to the pure, Titnt 
 
 3. To ufe, ornottoufe things indifferent, keeping oor 
 fclves within the bounds of charity, and edification, Rom. 
 14.19. 
 
 4. TocornetoCod by Chrift in prayer, Rom^.i. Ephef* 
 
 5 And you fhall have a full and perfect deliverance from 
 the very corruption of finne, and of the grave too ; and from 
 aJImifery, Rom.S.21. Epbef.j.14. and a free entrance into 
 thofe heavenly habitations when you die, H<r£.i 0.19, This 
 is that Hberty which Chrift Iefus procured you by his preci- 
 ous merir,and theefficacie of his fpirit. 
 
 K k This 
 
 » ■ i„ J 
 
M 
 
 The bociETiE 
 
 This is a liberty of fuch extraordinarie wortbinefle, that 
 men, and Angels are unable to conceive, or exprcffe the 
 tranfcendent dignity of the fame : Are natural!, civill, and 
 corporall liberties fo much doted on, and defired that men 
 will purehafe them with long, and hard fervice,and bondage, 
 yea with great fammes of money, Atts 22. 28. and of fuch 
 confequence,that they freed Panlhcm the wh\p 9 d&s 22. 29. 
 exempt from diverfe,and fundry taxations, and give right to 
 many large, and rich immunities : Then how lovely, and 
 amiable, how honourable , and unconceavably excellent is 
 this Chriltian liberty, twixt which and that is nocompari- 
 fon: For, 
 
 1. what is freedome from the tormenting (tone, noyfeme 
 plague, or deftroying peftilence, in regard of freedome from 
 finne,of all licknefles the mod dangcrous,becaufe damnable if 
 not cured : mod infectious, polluting, and ftayning foules t 
 mod odious to God, Angels, and good men : and moft diffi- I 
 cult to cure^onely Chrifts bloud being of force to beale this 
 malady. 
 
 2. what is freedome from the Turkifh flavifli bondage, 
 ' theSpanifh miferably opprefling gallies, and heliifh tormen- 
 ting inquifition ; and the Egyptian houfe of bondage in re- 
 gard of freedome from the divell , of all enemies the 
 moft cruell, his bondage moil: uncomfortable, and his tor* 
 ments moll: dreadful! being extreame painefull, and horri- 
 ble, altogether belpleffe, and hopelefle, eafeleffe, and end- 
 leffe. 
 
 3. what are the franchifes of the moft priviledg'd frater- 
 nities, cities, and incorporations ; the liberties of friends,and 
 Favourites, of Kings and mighty Monarchs in comparifon 
 of this liberty of true Chriftians, they being priviledg'd to 
 have free acceffe into the courts of heaven, to the throne of 
 grace, to ufe Gods creatures, to call God father, to bee his 
 friends, and favourites, and to pafie from this vale of teares 
 into thofe everla (ling manfions of bliflcfuli felicities ? give 
 me have to fuppofe apoore forlorne contemned (trumpet, 
 borne of the moft vile, and wretched parents in the whole 
 
 world, 
 
of the Saints, 
 
 world, having nothing lovely, ordefireable in her: buto- 
 dious, and abominable in all refpe&s, having a foule full of 
 darknefie, folly, and madnetfe ; a body altogether mif-fha- 
 pen with blemifties and deformities; and tortured with all 
 kind of ficknefles and difeafcs,from the foie of the foot to the 
 crowne of the head : being to live all her time in thegreateft 
 bondage that may be imagincd,worfe then the Turkish, Spa- 
 nish, or Egyptian thraldome: and at the end of her life to be 
 tormented with the moft lingring and excruciating death, 
 did not theonely Sonne of the worlds fupreme Monarch ref- 
 cue and ranfome her with the efrufion of his owne hearts 
 bloud; who of his free favour and bounty towards this ab- 
 jed: caitiffc without her defire, cr defert condefcended to cad 
 off his Princely robes and ornaments, and vouchfafed to court 
 and wooe this defpifed creature to joyne her felfewith him 
 in the neareft tie of the matrimoniall knotjand he for her fake 
 will confront, and confound all her enemies who fo miferably 
 opprefle her; heaie all her maladies which fo cruelly vexe 
 her, with his owne bloud; and give far inftead of herfliame- 
 full deformities, ftarre-likc beauty ; inftead of her deformed 
 ' nakednefle, Princely a pparell ; initeadof her aches, dolours, 
 tumours, and other dreadfull dileafes, health and fanity ; in- 
 ftead of her extreame beggery , the riches of the whole 
 world ; mirth inftead of mourning 5 and inftead of her bon- 
 dage to tyrants, difeafes, and direfull death, liberty and free- 
 dome from all enemies, to come boldly to the Kings Court, 
 and tofolace her felfein the enjoyment of all his honours 5 de- 
 lights, and profits, yea to be married to the Kings Sonne and 
 Heire, and to be intereiTed inhimfcife, and whatsoever is 
 his; would not all conclude, that the liberty of this imagi- 
 ned wretch was unparalel'd and unfpeak3b!e ? Behold more 
 then I haveimagined verified in all you who have felloivfirp 
 ■with Cbrittlefus ; Once you were more forlorne then this 
 fappofed creature, being children of difobedience, Epb.2.2. 
 And the-Devill, loh. 8. 44, Having nothing in you fave finne 
 and wickedneffe ; being d sad infinites and trefpafies, Eph. >. 1 . 
 Slaves and bondmen to the Devill, 2 Tim. 2.16. Wearying 
 
 Kk 2 
 
 vour 
 
 251 
 
Ifl 
 
 The Societie 
 
 your feives inhiscruellandirkfome fervice, to be repayed 
 with eternal! death, Rom. 6*23. and everlafting torments : 
 had not the onely Sonne of the worlds Cteatour taken pitic 
 upon you, who of his free favour andbounty left that hea- 
 venly habitation, tooke upon himtheformeofafervanr,vai> 
 qui/hedtbe Devill, death, and hell; delivered you from the 
 dominion, and raigne offinne, and the wrath of God due to 
 yourfinnes, and everlafting damnation, clothing your defor- 
 med foules with the rich and lovely robes ofhisownerigh- 
 teoufnefle, healed your fickc foules with his owne bloud, and 
 conjoyned you to himfelfeinthe faftefl: ligaments of the fir- 
 meft focieties ; by tneanes whereof the creatures are your 
 fervants, the Angels are your guard, Gods Word is youc 
 guide, his Spirit your Comforter, his Sonne your Head, and 
 Husband, and himfelfe your Father : by meanes whereof 
 your wants,and wealth are fanclified, your blemiihes are co- 
 vered, your finnes are pardoned, your foules are comforted, 
 and your (elves fhalbe crowned; or in a word, enjoy the 
 priviledges and liberties of the Sonnes of God, being liber- 
 ties which are glorious, Ront.%- 21. And purehafed onely by 
 Chrift Iefus, Gal. $. 1. And will not this Chriftian liberty, 
 and all its gracious and glorious priviledges , freeing 
 from the juftiiication of the morall Law; the curfe and 
 condemnation of the Law ; tbe rigour of the Law ; 
 exacting perfect obedience > and condemning all imper- 
 fection ; and from the obfervation of the Ceremoniall 
 Law fatisrle and content you, O you heedlclTe and heady equi- 
 vocating *Antinomifls ; but you will incroach upon the for- 
 bidden fruit, and exempt your feives from being bound to 
 obey the Moral! Law ? 
 
 2* Hwethefe goodfe/Iewf fach liberty, and will'you nor, 
 O youfonnes of men, enfranchife your feives into their foci- 
 cty? You y Ie ride, and runne; crave, and crouch; buy, and 
 begge; toyle, and travaile for liberties of favoured Courti- 
 ers, offreeDenifons of famous Corporations, and other like 
 of leffe avaiie ; and will you neglect this liberty fo amiable, fo 
 great and^iorious/o unspeakable, and unparalel'd ? 
 
 3. Have 
 
of the Saints. 
 
 3 53 
 
 " 
 
 3. Have you fuch liberty, you purchafed poffeinon, and 
 peculiar people of Chrift Iefus, and fhall crofting calamities, 
 unfavoury afflictions, or any difaflerousoccurrents you meet 
 vvithall in this your pilgrimage, dead, and dampen your joy- 
 full performances of Chriftian duties ? Or mould not rather 
 this your liberty aad freedome animate, and encourage you to 
 wade over, and pafle through comfortably, and coufagioufly 
 all diftaftfull lets, and difficult impediments ob/ecfted, and let 
 againft you by the Deviik, or his malicious complices ? 
 
 Chap. VII. 
 
 Vfi ?. Of Exhortation. Exhorting to thli Socittie. 
 
 Give me leave in the la£b place to make fome ufe for our 
 inftruction^ There being fuch communion, it concernes 
 us all to trie whether we are partners in this fociety; and 
 what cur duty is, we being planted in \hhgoodfellow(bip. As 
 in the former, fo in this partoftrucgocdfe/jortjhtp I will cou- 
 ple together the true trial?, necelHry duties, and infallible 
 markes of thofe who hwefcllowfiip with Cbrifl. 
 
 In handling which particulars I willkeepe my felfe clofe to 
 the facred truth* it being the tryall of trutb,and * the wedge 
 wherewith all herefie is driven our: For a&learned TertulliAn 
 once (zid : * I faj mine is the truths Marcion his : Iaffirme 
 Mavcions do Brine to be corrupted, Marcion mine* Even JVaJps- 
 maJ^combs^nd Marcionites make Churches:^ en fo now we 
 fay ours is truth , others theirs ;. . we affirmc their Doctrine to 
 be adulterate, they ours ; and as Wafpes have combes; even 
 fa have Papiffs, Anabaptists, Familiftt, and ssfntinomifts 
 Churches. We fay Chrift is ours, and we have fellowfhip 
 with him ,- Papists afBrrnethat Chrift is theirs, and that we 
 are Heretickes; and the giddy Antinomies- that Chrift is 
 theirs, and that we are legall walkers, bewitched Galathians, 
 a generation of men full of blindneffe, and ignorance, for fay 
 they times werenever more blind,datke, and ignoranr, then 
 now \. which fpeech cannot be true in their ovvnc conccipt, 
 _ _ Kk 3 except 
 
 Vfcy 
 
 * Cuneo virtutb 
 omnu e.xtmdttur 
 bxrefis.Tcnu]. ?«!- 
 verius Marcion. 
 Lib.i.pag. ide 
 
 * Ego meum iico 
 ffraw.Marcicn 
 
 fuum:Ego Marcio. 
 nis tfiirmo adui'te- 
 ratum, Marcion . 
 meum.Lib.4. pag, 
 
 TacutKl files fr 
 %t$*,fkciun\ Ec- 
 clejias cb- Marcio* 
 
2J4 
 
 The Societie 
 
 except becaufe there are io few of their fraternity. I do be- 
 waile, but excufe no whit the finnes of our times ; yet I dare 
 avow that finne abounded in former ages as much as now it 
 doth. lathe dayes of upright Noah, Gen. 6.5. Of faithfull 
 ^Abraham, 13.15. Of meek Mofes, Exod. %6. 6, 7. Of the 
 Judges, Tud. 19. Sly, I Sam. 2.12. 1 7. Of Eliah, \ Reg. ip. 
 14. OFthe Zealotu Prephetsjfa* \. 2, 3,4. Ier. 2. io, n. 
 .£.5^. 16.47,48,49. Of #0^4. 1,2,3. /^/j.i^. Amos 
 2.4,6,7. Micah 3. S. 11. 7. 1,2,5. Zephan.^. 1,2. Zach. 
 7. 1 1,12. Mai. 2: 10, 11, 17. Of Iohn Baptist, Math. 3. 7. 
 OfChrifi Jefm y II. 21, 22, 23. 12.34. 1 5. 5. 21. 12, 1$. 
 22.5,6. 27. 22. 25. Oi Steven, AFts6. 9. Amongft the 
 Romanes 16, 1 7, 1 8. Corinthians 1 . 3 . 1 . f . 1 . 6 . 6. 8. 1 2. 1 1 . 
 15.12.54. Galathians 3. 1 . 3. 6. 1 2. Philippians g. 1 8. O- 
 lojpans 2. 20. Thefalonians I. 2. 14. 15. Hebrewes 5.12* The 
 saffian Churches, Rev. 2. 3. 
 
 Defcend we to Primitive times and there we (hall find 
 grofle corruptions. 
 
 ? 7~&<?7 are not Chrifiians but covetous men, feeing gaines by 
 all manner of meanes, faith Ignatius of many Christians in his 
 dayes. 
 
 Saint Cyprian complaines of his time. b In thefe dayesVhi* 
 IKCS ufeldome feene ye ho will gore through the unchafi ; A Mo- 
 fes i* rare, -which will defiroj the facrilegiom \ A Samuel ii 
 rare, which willbewaile the difobedient : A lob h rare, which 
 willfacrifice for the negligence of hi* children : an Aron ii rare, 
 which mil denounce Divine comminations before P haraoh : A 
 Noah is rare, -which -will provide an Arkefor thofe to whom the 
 *£&^l™\P H AA oththreat S ni 2 f? ea k. weping mth .the Apostle; the 
 Magiftrates are enemies to the Crop, favouring earthly things, 
 whofe God is their belly \ who delight and glory in thofe things 
 which aredijhonefi to name, &c. And in another place he no- 
 minates diverfe groffe, and grievous finnesiuthe Church, 
 i whereof he complaines. 
 
 a a '/pts-lctvoisJLK- 
 
 Ignatius ad Tral- 
 lianos.pag.9. 
 b Karus bodie Phi- 
 nees, qui pnfodtat 
 
 tries 
 Moles, qui occidat 
 facriUgos'.'Raras 
 %ZTr\\xe\>quiinob$' 
 dietttes lugeat:Rz- 
 rm lob,qui profi- 
 liorum negligemia 
 picrijiciwu offerat ' 
 
 comminatsotjes Di- 
 vivas edicat: Rariy 
 Kotiquibu quihm 
 immetfiQ immintt 
 tdrcatfj'buUmittq 
 liiam provide at: 
 Tlem dico cum 
 ^ApoftoU, inirrAcas 
 
 crucii qui terrena 
 
 fapiunt Mipiitaiuis quorur.i U'.tu venter efl s qui m his- qua iicere wfas efijwpudifttei Utantur,& glori&niur.&c 
 
 Cyprian de Icjun. & Tcntac. About 54?. Ltb.De La^ds. pag. 8a,^. 
 
 After 
 
of the Saints 
 
 After him S c . ^Ambrofe. c There are many, my brethren , 
 amongyou,whofe heart we know i* in the fields ^ although we fee 
 their countenances in the (fhurch : and by their prefence we con* 
 ftder themin the multitude ; but we find them by their conver- 
 fation in the countrie \ for thej Alwajesthinke of the earth jalke 
 of the earth, and favour earthly things. 
 
 After him * Saint oy^ugufline complaines of hts~ times 
 often. 
 
 After him S c . Chryfofiome faith of his time: d Chrifiians 
 are now made fitch, or wcrfe, as Heretickes, c>r Gentiles ; asyet 
 there is greater continence found amongfi thofe, although they 
 areinfchifme, then'amongsl Chrifiians, 
 
 Moderne Writerscomplaine of their times, gualter faith: 
 c Adulteries are fcarce accounted fanes inthcfe dayes % and are 
 made matter of laughter with tmny. Th e Church of(fod it fe If 
 which in all ought to be a pacifier of God, what is it elfefave a 
 griever of God ? PVhat other thint? almosl is all the Affembly of 
 
 2 5J 
 
 About 370. 
 c Smttn&muVl 
 
 tKtervou/JatreT, 
 quorum /tret zul 
 tiuinEcrUOiii- 
 deamtu,cor tamen \ 
 in agru elfe cog. \ 
 mfcim-t ifrpr.-?- 
 fentiam quidem eos 
 rum confidemnru 
 mftteh', fed con- 
 verfationem 
 corum tnve- 
 nitrtsj in rurtyit 
 Urrk entm fcmfer 
 ecgTtant.d: terra 
 tra3ant,qBjettm- 
 nafunt fafiu\t. 
 Amb de quanta*. 
 gef.Scr ;? de ie- 
 jtfnio. ScElcmofy. 
 nis. 
 
 * About 400. 
 Aug 119. ad Iar.u- 
 arinm. 
 
 Chrifiians, then a fake of vice's ? 7 ox Jhall more eafily fir.d \^T£*j£! 
 
 gttiltj of all evils, then cf not all : more eafily of all greater 
 crimes, then oflejfe. * 
 
 And learned 'Bradwardine fpeaking of his times, faith : 
 f Almoft all the world u gone after Pelagius into err our, Sinnc3 
 arc not, onely they feeme vvorfein this age, then in former 
 times to foroe. 1. Bymeanesof want of wiidome in them 
 which fo think aadfpeake. 2. Ignorance, or forgttfulnefie 
 of finnes committed in former times. 3. By meanes of the 
 light of thefe glorious noone- mine dayes compared with the 
 darkneffe and miftinefle of former ages. And , 4. The 
 watchful! obfervation of mens evill actions under the Gofpel, 
 to fcandalizc the fame, and its Profeffours. 
 
 But ro returne. Since, as the harlots pleaded hard, 
 licVj. 1. 3. The living is mine, the dead thine. So thefe and 
 a'l other Demychriflians, Antichrifl:ians,andfaifeChri(tians 
 cry out, Cbrift is ours but none of yours. It is good therfore 
 
 qtteiVommbtue(fe\ 
 dilet PiJcatrix 
 
 Dei,quid tfi aliud qtunt er.ac trba.tr ix Dei '? quid efl aliudptne omnis cam Chrijliiy:orum t qtam [eKMa vrtutum? 
 
 fa.ciU.Ai in-jenias rto< maivrum om»iwn t quim Man omnium: facilitu mater um criminum cuam minorum. &c. Lib. 
 
 j.dcGub. Deipag.87. f Ttuu enimpet'e mundus poll Pela^ium abijt in err ore rj.Prifat.InLib.de caufaDei 
 
 Cbn/liani qualet 
 funt \>ATCtici^xit 
 G entUes : adhuc 
 aulem & maior 
 conlinentia apui 
 iUoi invenitur 
 I qtumvu infehif- 
 mate finttfitam a~ 
 pud Chnjiianot. 
 Tom I.Ho;p.4<j, 
 fuper Mat. p 859 
 About 50a, 
 e jidu'leria bodie 
 vix peccati loco 
 C!Hft>.isr,&hp!e' 
 ri'fc cum rifu exci' 
 fifokntGv alter in 
 Ho^.Vei 4. 
 
 Sal-Aantu who li- 
 ved >8o.far.hcf 
 his th.es. 
 Ipfa. DeiEcdefis 
 
I<* 
 
 The Soci etib 
 
 * Quomodo & un 
 de vem(lu>? quid in 
 mico tgttu non 
 meitqua dew% iurc 
 Marcion fthati 
 meam r.jeiu-qux 
 Ucemia Valentine 
 fontes rneoitranf 
 ■vertu? qus pote fia- 
 ts Apcllcs Hmeto 
 mees commovet $ 
 me a ettpofftjfio) 
 quid hie ctcteri ad 
 voluntatem vefira. 
 femifiitu & pafci- 
 fM.'Adverf. harcf 
 pagiop. 
 
 * Dei e(t Scripturay 
 Dei eji Natura, 
 Deleft Difctpkna; 
 quicqukl eft iflu 
 cor.trarittm, Dei 
 nofitU. Id«m dc 
 
 v eland. Virgin. 
 pag.500. 
 
 I. Adarkf) 
 "Duty. 
 
 to refort for determination to the facred Scriptures, which 
 (although rhey are falfely urged by Hereticks, as Tertullian 
 faith, De Came Chrisli 9 pag. 2$. Therefore the fame learned 
 man brings the Lord thus (peaking, * How, and from whence 
 doe j on come? what do you which Are not mine in mine ? By 
 what right O Mwcicndoft thou cut my wood f By what licenfi 
 O Valentinus doft thou turn away my fountains? By what autho- 
 rity 6 Apelles doft thou turn away my land*marks?The poffejfion 
 is mine \ why do you V others at your pleafurefow and feed hsre ? ) 
 are the rule to trie truth from falfliood: * Scripture id of god ; 
 Nature is of God\Difcipiine is of God Whatfoever is contrary to 
 thefe, is not ofC/odfaid the fame Tertullian. I appeale there- 
 fore to this* Heavenly Oracle for refolution and direction, 
 that hence both I and you may know truly who have fellow- 
 ship with Chrisl; and what they ought to doe, who defire 
 to have, or already enjoy communion with the Sonne of 
 God. 
 
 Chap. VIII. 
 
 Thefirft Marks and Duty. Such muft imitate Chrift who 
 havefellowfbip with him* 
 
 \ \ 7Hofoever hath, or deiiretb to have fellowship with 
 V V IefusChrift,muftbcaftri(fti£nitatoiirofChri{Uc- 
 fus •• I Ioh. 1, 7. If we walkein the light as he, &c. 2. 6. He 
 that faith he abideth in him, ought himfelfe alfo to walks even 
 as he-walked. He muft frame his life according to his exam- 
 ple. And Saint Paul charged the Corinthians to be followers 
 0/him as he was of Chrisl, iCor. II. f. This imitation 
 of Chrift hath its appointed limitation , -how farre it ex- 
 tends : Tor in all things wee are not .to imitate ©ur Sa- 
 uiour. 
 
 u His Divine and miraculous aclions; fecb as were his 
 commanding the tempeftuous winds, tumultuous waves 4 and 
 raging fpirits: giving life to the dead, fight to thebliud, 
 health to the incurably ficke, with his word ; forgiving 
 
 finnes, 
 
Of We 5AJNTS. 
 
 finncs , and giving heaven to the penitent petitioner upon the 
 Croffe by his So veraigne authority, are not recorded to this 
 end, that we ftiould endeavour to do the like, i . We having 
 no warrant hereunto from precept, or practice, or prcnrTe. 
 
 2. Neither is there any poffibility for us to exprefle them, 
 
 3. An endeavour to follow cur Saviour in thefcisimpious; 
 He putting difference by fuch wondrous workes cwjxt him- 
 felfe, and all other men. 
 
 2. His workes of Mediatour- (tip, as he was God-man, 
 or Man-god,making reconciliation and peace betwixt God , 
 and Elecl: finners, are not for our imitation. He alone is Me- 
 diatour both of redemption and intercellion. j Tim. 2.4. 
 One CMediatour betveeene God and man. Verfe $ . There u one 
 Cjod, and one Mediatottrvehichii Chrifl a/one 1 For hconely 
 hath made peace for us, and doth perpetually maine- 
 taineit. 
 
 3. But the Chriftian mans imitation of Chrifl is and 
 ought to be, 
 
 Firft, AcTive, following his godly and pious actions done, 
 not as God, or Man-god, but as man made under the Law ; 
 which Morailaclions are thefe, and the like. 
 
 1. Obedience, Phil. 2.5. Let the fame mind be in you 
 rvkicb was alfo in Chrifl Iefiu ; — 7. Servant, &c. He obey- 
 ed his heavenly and earthly parents, Luc. 2.57. 
 
 2. Innocency, lfa. 52.^ No deceift found in hn mouth. 
 Which of you convincethmeofjinne, faid our Saviour, lob. 8. 
 46. I find no fault in thu 1 man, hid Pilate, LuVe a 1.4. He 
 hath done nothing amijfe, faid the pious thiefe, Luc, 23. 41. 
 He a Lambe without ^ot and blcmifh, faith the Holy Ghoft, 
 
 I TV/. i.Xp. 2C. 
 
 ;. Humility, -^'Uth. 1 1. 29. Learne of me ; for lam meek 
 and lowly injpirit, Ioh. 1^. 12,13,14, 15. 
 
 4. Love, Rom. y.8. He commended his love, in that when 
 we were finners he died for us : He forgave his mercileffe e- 
 nemies : He made interceillon for his bloudy perfecutors, 
 Luc. 13. 34. And did good to all, 1 loh. $. 16- He, &c. And 
 we ought, &c. 
 
 LI Imitation 
 
 2 p 
 
■Zj8 
 
 The SociETiB 
 
 Imitation in tbefe and fuch like vertucs, is, 
 i. Of great neceffity to all thofe which have, or defireto 
 have fellowfhip with Chrift Iefus. 
 
 i. For all of tbisbliflefull communion being members 
 of Chrift Iefu% and led by his Spirit. 
 
 t, Gods 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 Chrift, fohn 1 3. 
 2. 6* This imitation cannot but be of abfolute neceffity. 
 
 2. Of grear importance, many commodious advantages 
 accruing hence. 
 
 1 . This furely preferving againft falling from grace. 
 
 2. Thiscaufing to edifie the Saints,and helping to glo- 
 rifieGod. 
 
 3. This giving tranquillity ofmind, a good Confcience, 
 joy in the Holy Ghoft,and increafe of graces. 
 
 Secondly, paflive. Taking up bis Crofle, and following 
 him, Math, 16. 24. Phil. 3. 10. For whofoever doth not 
 beare his Croffe, and go after Chrift, cannot be his Difciple, 
 Luc. 14. 27. Not that we are to totate Chrift in the Crofle, 
 in regard, 
 
 I. Either of the quantity; fo many forrowfuli reproches, 
 bufferings, fo much painefull agony. 
 
 2*. Or of the quality; fuch condemnation , fwearings, 
 death, &c. 
 
 3« Nor of the end ; to pacifie Gods wrath, to redeeme 
 from vaine converfations finfuil men , to heale finners, to 
 clean fe away ft nnes,&c. 
 
 But in regard of the manner ; enduring the Crofle for 
 Chrift his fake, as he our patterne fuffered it for our 
 fakes, e.g. 
 
 1. As' he was obedient unto death, even the death of the 
 Crofle, Phil. 2. 8. Submitting his will to his heavenly Fa- 
 thers, Math. 2*5.39. Even fo we like that valiant Champion 
 S. 7W, fhould be ready, not only to be bound, but to die for 
 the name of the Lord Icfas, A&s 21.23. 
 
 a.. As \ 
 
oftkcSAiuTS* 
 
 Ashedid,fo we ought to undcrgoc the Creffe with con- 
 tentment and patience. I fa. j$. 7. He was epprejfed 3 he was 
 afflifted,yet he opened not hid mouth. I Pet. 2.20 Jf whenyon do 
 ivel& puffer for itje take it patient ly,thu is acceptable with god. 
 
 3. Ashcdid,fo{houIdwco0fcrupprayets 3 and fupplicati- 
 ons with ftrong crying,and tears unto him that is able to fave 
 from death, Heb. 5.7. O my Father \ ifitbepoJpbIe 3 — net 
 as I will, but as thon wilt* Father forgive theztt. Ads 7. 5 p. 
 They ftoned Steven calling upon (jod, Lord lefiu — Lord lay 
 not this finne to their charge* lam. 5.13.// any affiled ? let 
 him pray. 
 
 4. As he did depend upon God, Tfal. 22. 8. He trusledin 
 God that he would deliver him. So mould we depend on God 
 for deliverance. PfaL $4. 19. Out of 'all&c. 
 
 5. As he did, fo mould we endure the Crofle with con- 
 ftancy and continuance. Pfal.+q. 17. AU thisyet t &c. Luc. 
 $. 24. Shall lofe it, &G 
 
 Thus to take up the Cro{Te,and follow Chriftlefos, is, 
 Firfl, Of abfolute neceflity , if we confider, 
 
 1. That it is not a matter of curtefie, but commanded: not 
 arbitrary, butftriv5t!y enjoyned, Luc. 11.23. Let him take 
 up his Croffe t &c. 
 
 2. That the condition of the Saintseftateistobeasfiieep 
 among wolves, lillies among thovncs 9 UHath. 10. 16. To go 
 through many afflictions inro^c. Afts 14.2a. 
 
 3. That the fimilitude of the Head and members requires 
 fo much, loh. 1 5. 20. If they have per fecuted me, they mllalfo 
 perfecutdyou. Math. 10. 2 j. If they have called theLfltaifter 
 of the honfe Beel* %,ebub, how much more fhall they call them of 
 thehoufiold? 
 
 Secondly, of incomparable worth and valution : for, 
 
 1. Hereby the life oflefus is made manifeft inourmortall 
 flefli, 2 Cor. 4. 10, it. 
 
 2. If we fuffer with him, we mall raigne with him, 2 Tim. 
 2. 12. 
 
 1 . What and if many fonnes of Belial walke in quite con- 
 trary paths to thefe which are traced out by our tm-crring 
 
 LI 1 pattcrne; 
 
Ob.An* 
 Ob. An. 
 
 The Societie 
 
 patterne; being abominable, difobedienr, and to every good 
 worke reprobate, 7V;/# !♦ 16. Fall of Diabolicail fubtiltie, 
 Luciferian pride, delighting in the workesofthefle£h,un- 
 righteoufnefie , and darktxtle: wholly fwarving from 
 Ghrifts example : for is thi* to follow Chrifl: ? He. was obe- 
 dient to God in all things, they truly in nothing : He was 
 innocent, and upblameable, they guilefull, and abominable : 
 Be was humble, they proud, '&c. Light, and darknefle, hea- 
 ven, and hell have as great affinity and neareneffe, as thefe 
 aftiens of theirs to thofe of Chrifl: Iefus. Their filthy lyes, 
 blafphemous oathes, uncharitable (launders, devillifli pride, 
 hatefull envies, and their abominable aclions are the workes 
 of the Devill,which Chriftcamcto deftroy, i loh. 3. 8^ They 
 doing his workes are of their Father the Devill, John 
 8.44. 
 
 2. What and if many idle-headed fantaftique/^wH-a?**- 
 gers fvvimme downe fwiftly the current of the times difor- 
 ders 5 hunting after ftrange fafliions greedily and delightful- 
 ly; and apiflily follow at the heeles all newfangled inventi- 
 onsjlittleconfideringthat this is one of the forbidden con- 
 formities to the worId,#<?i».i 2.2.N0 part of this conformity 
 to Chrifl, having a dreadful I commination threatned againft 
 it from the raoft >uft, powerrull,true, and unchangeable Ieho- 
 \ r ah 9 Zeph. x.8. Youwhoarefuch; efpecially, if you be of 
 thofe which out-ftrippe the common Chriftian in Prcfeffion: 
 Doyouthinke that this hunting after new-fangled toyes,and 
 ftrange fafliions is agreeable to that Divine Precept, 1 Ioh.2. 
 15. Love not the world y nor the things. of the world? Or that, 
 Rom. 1 2. 2. JEapjien nctyonrfelves unto this world ? Or to this 
 our heavenly patterne Chrifl lefns ? Was Chrifl: a fafhion 
 follower? 
 
 But this, and that is the new fcfhion. And will you be 
 damned becaufe itis the fafhion ofthemofttogothebroad 
 way ? 
 
 But pride is a quality of the heart. True ; yet Scripture 
 and experience tds that it /hewes it felfe in mens words, 
 countenances, gefture, and apparell. That there is pride, is a 
 
 truth. 
 
of the Saints. 
 
 261 
 
 truth. That there is pride in apparell, is as true. That thefe 
 fantaftique imitatenrs are proud of their clotbings,is (Ifeare) 
 ascerraineas either. Tbdtxhcy offend the Divine Majefty, 
 and m2kethemfelves liable to his dreadfuil threatnings is as 
 undeniable as the verity of facred Writ, Zefb. 1. 8. To 
 which heavenly truth I will adde a faying of that reverend 
 man of God, M*. Perkins , which is this. And proud men y and 
 women that are puffed by retfen of their Attire ^which is the badge 
 of their fhame ; and never ceafe hunting a fur fringe f*/bi$ttf 3 
 confidernot that Chrift was not crucified in gay attire, but na- 
 leed, that he might beare the whole fhame: and cur fe of the Law 
 fonts, Thefe and fuch like ^whatfoever they fay in word ', if we 
 refpeel the tenour of their lives > are flat enemies of the Croffe of 
 Chrifl , and treadhis precious bloud under their feet. And con- 
 clude with the words of a reverend Prelate ; Sumptuary 
 Laves therefore (faith he) are in thefe loofe dayes rncji requifite 
 tofet bounds unto our backe and belly which are even mad with 
 vanitie, TVholebookes might be written of our metamorphofes* 
 both of diet , and apparell : And not to flatter you, we are the 
 mo ft infamous changelings that are in the world; prodigal/^ yea 
 prodigious are the expences that our Nation is at^ to make it 
 fife the by-word of other Nations. 
 
 3. What and if many ignorant, and unacquainted in the 
 wayesofrighteoufneffecorifideronely the cariages and con- 
 ventions of erring men, making their thwart, and crooked 
 by-paths the rule and fquare of their imitation, deeming 
 their condition fafe enough, if they can warrant their, waves 
 by the prafttfes of men, efpecially of Preachers; thinking 
 themfelves to be as good Saints as need be, if they can but (iy 
 fuch Preachers who are learned men are ufurers, or drun- 
 kards, or fwearers,&c. afweilaswe : they allow oftbis,and 
 that(aithough fo muchabborred of the precifer fort)and pra- 
 ctice the fame, and therefore we both may, and will- And 
 will you be covetous curfers of Gods people becaufc the Pro- 
 phet Balaam was fo ? Will you be trecherous bctrayersof 
 the Scnnc of God, and incarnate Devils, becaufe the Apoftle 
 ludaswzsio ? jf;//yoube Apoftaticalt worldlings, becaufe 
 
 LI 3 Demos 
 
 Caluine. 
 
 Pfr^.ef the right 
 knowledge of 
 Christ cru- 
 cifkd,Pag.*3!. 
 
 B.L^e Sermon 
 1 King.8 17. 
 Preached in 
 WcHminfter 
 before the Kings 
 Majeftie and 
 Lordsx>f the Par- 
 liamcncPag.aitf. 
 
202 
 
 An. 
 
 Ob 
 Ob. 
 asfnfw 
 
 The Societie 
 
 l^emM a Preacher was fo ? Is this to imitate Chrift ? To be 
 as he was in this work! ? To be followers of Paul as be was 
 ofChrift? 
 
 But all examples are written for our learning. True: Yet 
 not for our obfervation and imitation. But are not the exam- 
 ples of men to be imitated? I fay notfo. If pifmires, if Io- 
 cufts, and fuch like creatures, much more is man for imita- 
 tion: fo bathefe examples are followed, 
 
 i. With choyce, felecling thofe of pious and godly 
 men. 
 
 2. With judgement, imitating the holy ones of God. 
 
 Firft, In their ordinary, not extraordinary actions: fc 
 fuch which were done either, 
 
 i. By fingular commandement, as Abrahams offering his 
 fbnne, Cjen, 22. 
 
 2. By extraordinary inftincl:, as Pkwtes y Num. 25. And 
 Sliahy 2 Reg. I.xo. 
 
 3 . Or by miracle, as Teters walking upon the water. 
 
 . 4. Or by cuftomc of ceuntrey, as fafliions in appareil, 
 
 Zeph.1.2. 
 
 Secondly, in their vermes onely ; not in their vices. We 
 muft be followers of Saint Tau/, Co of othrr the Saints of 
 God, as they wereofChrift, 1 C 6r% lr * '• 
 
 Thirdly, with limitation : fc.as this imitation may {land 
 with our callings, and Gods commandements. Yet all you 
 who already are iRgrafted into this unparalerd communion, 
 and you which dsfire admittance into the fame, do you imi- 
 tate Chrift Iefus punctually and precifcly in thofe forenamed 
 particulars, living godlily after the rule of Chrift,* fufFcring 
 patiently after the example of Chrift. Which if you do, you 
 muft of necellity refolve, 
 
 x. To abominate and abandon (nine : kill and crucifle the 
 Iufts ofcheflefh, and all carnall corruptions, x. There being 
 no agreement twixt light and darknefle. 2. God not abiding 
 Sathans image upon his coine. 3. There being no poflibilitie 
 effervingfuchdiflentingmafters* 4. Tbefe all much difa. 
 greeing from our glorious patterne , tbey being the workes 
 
 of 
 
of the Saints, 
 
 of the Devill which hee cams to deftroy. 
 
 2. To make progrefle in piety, and grow in grace. For, 
 
 x. Babes in Chrift muft grow, i Tet.i. 2. Gods Spirit 
 
 10c be idle, butcaufeththe joft like the {hining light to 
 
 fliiie more and more unto the perfect day, 'Prov. 4. 18. 
 
 3. Chriftianicyka race wherein vfacy muftrun, 1 Cor. 9. 24. 
 Wh : to goe forward is to gee backwards And. 
 
 4. Chrii-tour patterocimreMfid inrpifdoms y and feature, and 
 in favour rvitb Cjodandman, hue. 2. 52. 
 
 5. To endure cosnfeation of goods, like thofe,£W. 1 0.^4, 
 Defamation of your credit, like thofe, 1 Cer.q.g. 13. And 
 thelofle of life, like many thoufand Martyrs for Chrifts £ke; 
 He endured them all for us; wemuftfu£erthem all for him, 
 Luc. 14. 25, 27. And do not reply like thefieftily Caperna- 
 ites, this is a bard faying, who can beareit ? For to fatter the 
 fpoyling of thefe not long lading tranfitorie traftiy riches, to 
 have in heav en a better and an induring fubftance is no lofTe, 
 bur extraordinary advantage. To be djfgraeefully dcvidcd y 
 and fhameful'y reproched by men blinded by the God of this 
 world, out of their wits, ftarke foo!es,-$nd of a brutifh nature 
 for the confeftion of Chrift and his truth, and to have an ho- 
 nourable efteeme from the worlds Creatour, the Elects Savi * 
 cur, the Saints Sandifier, the glorious Guarders of Gods 
 Iewels, and all Gods pecple^is not any difparagement, but 
 great rcnowne. To endure Martyrdome, or to fuffer death 
 for the Faith of Chrift, be it after the moft ignominious, and 
 opprobrious manner,and with the mod helliili, and horrible 
 tortJresSathans agents and hirr.fclfecan invent and inflic%is 
 pronounced a blefling by the Spirit of Truth, Rev- 14. 1 ?. 
 
 That I may perfwade you to this imitation of Chrift Iefus, 
 I will propound fome few, fi. three inducements, or allure- 
 ments. 
 
 There is nothing more equal!, jaft, or convenient, then for 
 Chriftians to imitate Chrift. He is our unerring King, Mai- 
 fter, Head, and Husband; we hisfub/ecls, fervants, mem- 
 bers, and fpoufe; and can any thing better befeeme us then 
 imitation? He our Captaine and Commander; we his 
 
 diers; 
 
 16) 
 
 regtedt. 
 
 ■' 
 
 Aljt. i, 
 
The Societib 
 
 fculdiers ; and is it not reasonable that we ftiould follow him? 
 lob. 10.4. Such interefthehathinus that hemay/uftly chal- 
 lenge that of us all, which zAbimelccb commanded his foul- 
 diers,//^. 9.48. What you have feene me do, make haft, 
 and do as I have done. 
 
 Other conformity is dangerous, and hurtfull. 2te*>tothat 
 cunning tempter, malicious accufer of the brethren, adver- 
 fary , Devil J, in any his workes. 
 
 Be it to finne, the caafe of Devils,heH,and all judgements, 
 and the fore-runner of Damnation. Be it to thofe ftigmaticall 
 impes and agents of the Devill, whoare of their Father Sa- 
 than 3 and'will do his worker Beit to the world, it being 
 enmity to God, and not to be beloved of the Saints, \ lob. 2. 
 15. And conformity to it being forbidden, Rem. 1 2. 2. And 
 I thinke moft men will conclude that fuch conformity is dan- 
 gerous, if not damnable. Be it to the Saints in fuch things 
 wherein chey have fwerved from this heavenly patterne,and 
 even this conformity is unallowable and abominable. 
 
 Nothing more commodious and gainefuli thento imitate 
 Cfcrift. 
 
 i. How can they go aftray, who follow Chrift which ne- 
 ver did amifle ? 
 
 2. How can they walke in darkneife, who follow the true 
 light? hb. 1.8. | 
 
 g. How can they be deceived , who follow Chrift the 
 truth? 
 
 4. How can they miffe of heaven, who follow him which 
 is the way? lob. 14.8. 
 
 5 . How can they wander, who follow Chrift, the light to 
 guide them, the way to conducl them, and the truth to di- 
 rect them? 
 
 6. How can they difpleafe God, who imitate his Sonne, in 
 whom he is well pleafed ? 
 
 7. By this imitation we the members fihall pleafe our 
 Head, wc the fubjecls fhall content our King, we the fheepe 
 (hall delight our fhepheard. ' 
 
 S. By this conformity we arc affured that we are predefti- 
 nated,ff0*w.8 29. 9. And 
 
of the Saints, 
 
 9. And afcerrained that we fhall be glorified: for if we 
 beare the im3ge of the earthly, we fhall beare the image of 
 the heavenly, 1 Cor. 1 5. 49. 
 
 10. Be we followers of Cbrift, who if we hunger, is our 
 Celeftiall bread ; ifwcthirfr, is the water of life. Be we as 
 he was in this world; this imitation being a forcible meanes 
 to obtaine; an infallible deraonflration that we bare; and 
 aneceflary duty which we owe fortius lovely and delireablc 
 fiHowJhip mtb Gods Sonne lefts Christ. 
 
 Ckap. IX. 
 
 Thcfecond Marke and "Duty. Such muft have faith v>ho 
 have feRcTtpjip with Cbri 
 
 DEfirc we felloivjhip mtb Cbrift hfits f We rr.uft hare 
 faith. Not the worldlings fancied faith, which he fuckt 
 from his mothers brefr, believing ever face he was borne, 
 r^or his painted fruitleffe faith, be believing ss well as the 
 beft; yet abhorring, or not loving, or little or nowhitre- 
 garding the Word preached, prayer-, and other fanclified 
 meaner whereby faith is begotten and increafed. He belie- 
 ving; yet living prophanely, cr at the tea ft onely civilly. 
 W hich is not a true faith : That frith which brings forth evtll 
 worses , or no good worses, tstmta rtgbt, pure, and lively faith; 
 but a dead dive Rift, connterpit, and fained faith. They that 
 continue tnevill livings have not true faith. Lively faith is net 
 without hope and trufl in god, nor ivitheut the Uve ofCjod, and 
 of ottr neighbor s\ nor -without the fear c ofGod t nor without defire 
 toheareGodsJVord y andto follow the fame y tn efchewing cviB, 
 and doing gladly all good works. 
 
 'But the faith of ottr Lord lefts Chrifo lam. 2. 7. The faith 
 of the SleQ, Titus 1.1. That faith of which Salvias fpeakes, 
 faying JVbat is faith t her fore? I thinkfor a man faithfully to be- 
 lieve in Cbrift, i. to be faithfully i. toobferve Gods Comman- 
 dements faithfully. That faith, 
 
 1. W'hich is ofa growing and thriving nature; fomfaith 
 tofahh.Rom.l.lJ. 
 
 Mm 1. That 
 
 *Sy 
 
 2. Ai*rk*i 
 
 T>sity. 
 
 Horn, of faL E. i, 
 El. 
 
 cf faith, 
 I A 1. 
 
 griide/l iptur 
 Tides r opinor (ide.\ 
 -■mem 
 .0 crtdsre,L ' 
 fidtlta e/fe, hoc eji ' 
 filthier Dei man- 
 dan fervare. 
 Salr- lib.j.p.fii. I 
 
i66 
 
 The SociETis 
 
 M.llurton* 
 Truths triumph 
 ever Trent, cap.7, 
 
 pas-'** 
 Pag. tod 
 
 
 2. That two-handed faith, which by confidence the one 
 holdeth the Lord, and receivetb good; and by love the other 
 imbracetbthe brethren, and doth good,*/*/. 5«£« 
 
 3. That faith which yeelds obedience toGodsComman- 
 dements, even the moft repugnant to fkfh and blonde by 
 this Abraham left his country, and offered Ifaac, Hcb.n. 
 ' 4. That faitb,which doth initrumsntally ja'ftifie > ^«»iw.y.i. 
 And fanctin^e^fc?/ 1 5. 9. 
 
 This is the faith we muft have, if we would have intereft 
 in this happy aflociation. 
 
 1 . By this faith we are built cpon the foundation^and cou- 
 pled to the Corner-Stone Chrift, 
 
 2. By this faith we are married to cur Husband. 
 
 3 . By this faith wc are ingrafted into the Vine, Chrift Ie- 
 fus, £/>£. 3.17.4.13. So that, 
 
 1 . As by the mortar the liones cleave to the foundation, fo 
 by this faith which is like a ftriftive mortar we arc cemented j 
 and united to Chrift. 
 
 2. As by the nerves or (Inewes the parts receive fenfe,mo- 
 tion, yea and life from the head, fo by this faith we receive 
 quickening and vitality from Chrift, as the members from 
 the Head, Ioh. 1.56. Gal. 2. 20. 
 
 3. As by rhe true love-knot the husband and wife are 
 made one flem : fo by this faittave have fpirituall familiarity 
 with Chrift,as the wife with trie husband, Rom. 5. i.Heb. 
 I 1 . 6, Faith is the hand of the fettle which apply eth the facri* 
 fice ofChrisl for finne, it i* the hand which p fits on the robes of 
 the righteoufnejfe ofChrifl our elder Brother upon us. Faith U 
 the ligament orfinew which fafleneth andnniteth every fait hfnll 
 member to the Head Chrisi Iefns. Faith is the life of our lives, 
 andthefirength ofonrfouleu 
 
 i . This is that prevailing Champion which quencheth the 
 fiery darts of Sathan, Epb. 6.16. Overcommeth the world, 
 1 Uh. 5. 4, 5. Prevaileth with God, and is overcome of no- 
 thing ; not by carnallfenfe, not by humane reafons ; not by 
 bitter tortures, Heb. 1 1.35,3^,37. 
 
 2. This is the mother and foontaine of all good gifts, the 
 
 origvnall 
 
+r—T 
 
 of the Smuts. 
 
 originall of juHice y beginning of devotion t the head offanftitie, 
 and foundation of Religion. Prayer is the proper workcof 
 faitb,i?o»r. 10. 14. Confefiion to falvationis the fpeech of 
 faith, Rom, 10.10. Good works of all iorts are the fruits of 
 faith. Faith gives life andbctngto every grace; fora/much as \ 
 every grace u radically in faith : becaufe rehire fatth u^ Chritt 
 u. Holy faith is the foundation whereon all graces are built, the 
 groundjphereon they grow, 
 
 3. This isthar io neceflary grace,that whofoever wants it, 
 x. Hath no fpirituall life with Chrift; the jufi living by 
 
 faith> Rom, 1. 1 j. And by t he faith of the Sonne ofGod, gal. 2 , 
 20. Neither is he a true Chriftian, he wanting that whereby 
 Chrisl dwcls in the heart, £ph. 2. 17. Neither can he do any 
 good thingtrithoat this ,<?// being finne y Rom.i^. 23. And un* 
 pleafing to Cjod y Heb. 1 1, 6. 
 
 4. This is that which mounts and elevates a man into fo 
 high, and honourable, holy, and happy condition that he hath 
 fuch heavenly priviledges, and tranfeendent prerogatives as 
 to be Gods Sonne, loh. 1. n. Chrifts, and his Fathers 
 friend; tobeafreeDenifonof heaven : astocometoChrift, 
 to go to God, to hsften to heaven, to be infeparably inferted, 
 and indiffolubly compacted into this incorporation with le- 
 fts Chri ft of incomparable yahe, and ineffable excellencies. 
 Is faith Co precioufly excellent? 
 
 1 . W hy O you fonnes of men, do you fo much Height it, 
 and neglect it? 
 
 1. Asnottolabouratallforit. 
 
 2. Or leffe then for temporary fading favours; you'Ie ride, 
 and run farre and neare ; toyle and travaile early and late, for 
 health and fanity of your bodies ; for increafe and augmen- 
 tation ofyour fubftance, for foodtoeate, and clothes to put 
 on : but focarelefly,and negligently for tbLs, that were your 
 endeavours no more carneft for bodily health, death fodif- 
 mall would foonc fmite you: for food, andrayment; your 
 tender backs and pampered bellies would quickly befhrcw 
 you : for worldly wealtb,beggery fo bafe would out of hand 
 overtake vou. 
 
 Mm 2 
 
 ? 
 
 Or 
 
 .-1. 11 »> 
 
 267 
 
 Fides eji crigoiu- 
 ftsiUyfkvciiutt* 
 c~i'at,icvottenu 
 prtnufitim, £$*£*• 
 Ugionit funcUmcn- 
 ^w.ChryToft.Scr. 
 de fide Tom. 4. 
 Fag5'4- A. 
 M. Burton pag. 
 198. cap. i% t 
 Pag. 201. 
 
26$ 
 
 The Societie | 
 
 3. Or more regardlefly then for any thing of bafeefteem in 
 regard of it; you take not cattell for your ufe at a venture, 
 but after much fearching and prying whether they be found 
 and fufficient : you receive not gold careltfly, but after tryall, 
 whether it is currant coine,and of fufficient weight: You take 
 not filver hand over head, but you firft fee whether it is paya- 
 ble money ; you turne and tofle, rub, and ring each fufpecled 
 piece, leaft you take brafle for lawfull filver. And deale you 
 thus with your faith? Do you examine whether youarcin 
 the faith ? Do you try by the touch-ftone of the Word,whe- 
 ther it is of the right kind, notthatofDivels; not that of 
 temporizers ; not that of wicked ones, but that of the Elecl, 
 making tkm endeavour good, and ftiunfinrie? I would you 
 did. 
 
 2. Is faith thus excellent ? Then you who with well to 
 youvfelves, prife, and ufe all fanclifiedmeanes whereby it's 
 gotten, kept, and increafed. This is a pearie of price, the try- 
 all whereof is better then gold, 1 Pet. 1. 7. The leaft degree 
 whereof is better thena world of earthly contentments, be- 
 nefiting the enjoyer, when all worldly vanities (tend in no 
 ftead ; not forfaking him till he hath received theend of his 
 faith, the falvation of his foule, 1 ?Pet . 1 . 9. This is a precious 
 jewell in theefteemeofGod, and godly men, in regard of 
 the giver, worker, ob/ecT, meafcss, and ufe, iFet. x. 1. By 
 this we are united unto, we receive vitality from, and have 
 familiarity with the Lord Iefus. Or in a word, thisisan 
 aftringent tye/oyning us into this union, fo neare, true, and 
 admirable ; tKisfellotvJhip fo celcftiaJI, aud infeparable, which 
 i$mth Gotls Sonne lefts Chrijt. 
 
 Chap. 
 
of the Saints. 
 
 2^9 
 
 Chap. X. 
 
 The third MarkeandButy. Such have Chrifis Spirit 
 abiding in them. 
 
 HAve we, or defire we fellowship wirh Chrift Iefus ? We 
 maft have the Spi rit of God inhabiting within us, Rem. 
 £. p. But ye are not m tbeflefi, but in the Spirit, if fo be that 
 the Spirit of God dwell inyou; now if any man have not the Spi- 
 rit of Christ, he is none of his. It we have fellowship with 
 Chrift, we already have ; if we defire communion with 
 Chrift, we muft get to have the Spirit of God to dwell id us> 
 To like purpofe is that, I Cor. 3. 16, Know you not that you 
 are the Temple of God, and that the Holy Ghofi dveelleth in you. 
 As I Cor. 6. 19. And iTim. 1. 14. Hy the Holy ghofi which 
 dwelteth in you. 
 
 Of fuch abfolute necefiity is the having of Chrifts Spirit 
 abiding in us: That without it nq. Saving faith, no found 
 hope, no trce love, no happy peace, no folid joy, no new 
 birth, no new life, no fpirituall adoption, no real! ingrafting 
 into Chrift, no union or communion with him, thefe all be- 
 ing graces, works and fruits ofGodsSpirir.Thofe who btvc 
 not the Spirit of Chriftabiding in them are none of Chrifts. 
 
 1* Sculdiers; therefore the Dragons/here being but two 
 fides 5 and therefore fKalbe overcome, Rev. 12.9. 
 
 2. Servants; therefore flaves to finne and Sarhan; there- 
 fore to be paid the wages of eternall death, Rom. 6> 23. 
 
 ?. Sub/efts ; therefore rebels and trairours againft the 
 kingofheaven; therefore to be flaine, Luc 19.27. 
 
 4. Sheepe ; therefore Goates whofe cuAis to be accurfed> 
 Math, 2 7.41. 
 
 5. Braunches abiding in him; therefore withered call* 
 a waves to be burned, lob 1 5. 6\ 
 
 6. Acquaintance, friends, familiars, therefore ftrangersto 
 heare that dolefull farewell, depart , 1 know you nor, 
 OMjith* 7. a y , 
 
 Mm 3 7. Bre- 
 
 3. Alar fa 
 'Duty. 
 
 Mot. 1. 
 
170 
 
 The Societie 
 
 7. Brethren; therefore baftards, children of this world, 
 and the Devill : therefore no inheritours. 
 
 8. Brides; therefore harlots , and {trumpets: therefore 
 divorced, and caft out. 
 
 p. Members of his rnyfticall body; therefore limbes of 
 the Devill to be confumed. 
 
 Therefore if we have not the Spirit of God abiding in us, 
 there is no poffibilityoffeliow (hip with Iefus Chrift, while 
 fo we continue. 
 
 The unfpeakable motions and operations of Gods Spirit 
 manifeftThc truth of this abundantly. 
 
 1. Whence is our regeneration or new creation ? From 
 the Spirit, lob. 3.5. Ttorne of the Spirit. 
 
 2. Whence is our juftjfkation ? From the Spirit. lOr, 
 6. it. 7 ou are jnflified in the name of the Lord Iefus, and by 
 the Spirit of our God. 
 
 J. Whence is our holinefle and fanclification ? From the 
 Spirit, nAtts 15. 8,0. Giving the Holy qboft , — furify- 
 
 4. Whence is our Chriftianloue, whereby we love Chrift 
 for hisowne fake, and Ghriftians for his ? From the Spirit, 
 Rom* 5. j. The love of God is fhtd abroad in our hearts by the 
 Holy GboFl which is given »s. 
 
 $ . Whence is our obfignation whereby we are ascertained 
 that we are the Sonnes of God? From the Spirit, Rom. 8. 
 1 6. It beares witneffe with ourjpirits that we are the Sonnes of 
 God. 2 Cor. 1. 22. Who bat bfeaiedt&c. 
 
 6. Whence is our direction how to live? From the Spirit, 
 Rom.2. 14. Led by the Spirit* 
 
 7. Whence is our corroboration or fpirituall ftrength ? 
 From the Spitk^Eph. 3. 16. Strengthened with might by his 
 Spirit in the inner man. 
 
 8. Whence our fupplicatbn, or ability to pray? From the 
 Spirit, Rom. 8.15. Whereby ficc. 
 
 p. Whence our confolation? From the Spirit, ABs p. 31. 
 Comfort of the Holy Ghosl. 
 io # Whence our incorporation into, and inhabitation in 
 
 Chrift ? 
 
of the Saints. 
 
 Chnft? From the Spirit, Epb. i.n. Imvhom you are buil- 
 ded together for an habitation ofCjod through the Spirit. Saint 
 Cbryfbfiome faith well : That Spirit dcth mah hcly y fanQifie 9 
 bleft?) honour y coverne^protetl , comfort 3 and doth bring to the 
 holy Church. All thofc therefore who have tbefefpeciaH and 
 heavenly prerogatives of regeneration, jufiincatK n,&c. and 
 communion with Chriftlefus, they have neceflTariry the Spi- 
 rit of God abiding in them. 
 
 i. Ponder with advifement and deliberation bow lamen- 
 tably dreadfull their condition is, who have not the Spirit cf 
 God abiding in them : for although the converfation of ma- 
 ny of them is plaufible, and to admiration, in regard of their 
 upright civil! carriage, yet wanting the Spirit of God they 
 are none of Chrifts, and therefore have no intereftinthis 
 communion. 
 
 2. Commiferate the Maniacque folly , and bnine-ficke 
 bedlam madnefle of all fuch (corners which fcoffe at this,as if 
 there wefe no cohabitation of Gods Spirit in the hearts of 
 godly men. Thefe blinded beetles thinke none fee , becaufc 
 themfelves do nor; -re perfwaded none have Gods Spirir,be- 
 caufe they want ir. The glorious Sun is in the firmament gi- 
 v ing comfortable light to all feeing creatures, although Jx>rn- 
 blind. Moles never behold the leaft glimpfe of its Chining 
 rayes. The blefied Spirit of Gcd is dwelling and abiding in 
 the holy ones of God, although fuch deriding fcomers hood- 
 winkt by the Devill w r ith thefcales of blockifri ignorance 
 and damned infidelity are altogether unexperienced, and un- 
 acquainted in fuch Divine and heavenly en/oymenrs. 
 
 2. Looke O you fonnes of men whether this Spirit of 
 God abide in you or not : For not onely Fantaficjue Fami- 
 iifis. Anabaptiftkall dreamers, and fuch like factious feels, 
 and Sectaries; but many other children of Be'iall, who in 
 truth are as yet habitations for the uncleane fpirit, and the fe- 
 ven other fpirits more wicked to dwell in, Math. 1 2. 43,44. 
 Boaft and glory of the happy fruition of Gods Spirit, like the 
 falfe Prophet Zedekiah y who notwithstanding was potTelTed 
 witha lying fpirit, 1 Reg. 22.23,24. Search therefore the 
 
 Scriptures, 
 
 271 
 
 £7gi rlf Spirit.j 
 nmfecrat,fi 
 
 ciijaoteiuityhouo. 
 nfi:at,guberxit, 
 frclegtt, confoU- 
 
 fanclam E.c.'rlj+n 
 JTxpof Fyrr.boli: 
 Tom.5p 35,1:47. 
 
272 
 
 im 5 Cl ETIE 
 
 Scriptures, for they teftifie of thefe things, and from rhem 
 you may Iearne what fpirir ycu are of. The Scriptures 
 tell us, 
 
 i. That where Gods Spirit abideth, there is the Spirit 
 of Prayer, Rom. 8. 1 5. We have received the Spirit of adoption 
 whereby we crie Abba Father. Verfeltf. The Spirit maketh 
 inter ceffion for fits. 
 
 2. Where Gods Spirit abideth, there is a new birth,rege- 
 deration, a new creation, loh.%. 4. Borne of the Spirit. 
 
 3. Where Gods Spirit abideth, there is holinefFe andfan- 
 cflity, 1 Tet. 1. 1. Santlification of the Spirit. Rom. I. 4* Spi- 
 rit ofholinejfe. 
 
 4. Where Gods Spirit is, there is knowledge of all 
 things, fc. Nccefiary to falvation, 1 /oh. 2. 20. 
 
 5. Where the Spirit ofGod abideth, there muft needsbe 
 (incerity or uprightnefTe. 
 
 6*. W here the Spirit of God abideth, there is a teftiflcation 
 to a mans owne fpirit that he is the child of God, Rom. 8. 16. 
 The. Spirit be ares witnejfe with our S fir its that we are the chil- 
 dren of god : From which grounded Maximcs, and undenia- 
 ble Thefes drawne frorii the Word of truth, thefe following 
 inferences muft nectfTarily be concluded. 
 
 1. That the prayerlcfieperfon,/?. fucha onewhoprayes 
 not at all; or not fo, with fuch gnrces which Gods Spirit pre- 
 feribes in the Word as necefiary companions of pious prayer, 
 viz,. Knowledge, faith, fincerity, zeale, &c. in fome mea- 
 Cure. 
 
 2. That the unregenerate not converted man, who is the 
 fame he was ever, no changeling^ having the fame mind, 
 will, affections, &c. And he who^ is changed from one evill 
 po another as bad or worfe; neither of thefe being truly con- 
 verted, fo as to become new creatures, zCor.^ 17. New 
 men, £ph. 4. 24. To have new hearts, Ezek* 11. 19. And 
 new lives; yea, all things new, 2 Cor. $. 17. fc t wils,lives, 
 affections,/?, love, hatred, &c New eyes, Sph. it 18. Eares, 
 Pfal.40. 6~. Andtaft, Rom. 8.5. 
 
 J. Tbatthemeere cmli honed man although he walkeas 
 
 inoffenfively 
 
inoffenfively as did ever any Heathen Worthy, and as plaufi- 
 bly as thofe jufticiary Pharifees, being no opprefibur .paying 
 every man to the mint, and annifeed. Much letfe therefore 
 the prophane Belial which wallowes ia all wickednefle, 
 wholly rcgardlefie of piety to God, and righteoufheffe to 
 man. 
 
 4. That the man ignoFant and unacquainted in thofe truths 
 which are neceflary cobe knowne: and the man^ who al- 
 though he hath plenty of knowledge floting inthebraine, 
 and flowing from the tongue, yet wants theneceifary pra- 
 dique knowledge: So thatalthough he is able to difcourfe 
 learnedly, and profoundly, yet doth he not believe that he 
 
 ,knowes is to be believed; love that he knowes istobclo- 
 ivedj and do that he knowes is to be done, &c. ibfomemea- 
 fure. 
 
 5. That the flourifliing Formalift, performing thofe many 
 excellent, and praife-worthy duties he doth onely outward- 
 ly, for by-ends, without the pith, marrow, and fubftance 
 of Chriftianity, uprightneffe of heart. 
 
 6. That the man wholly and altogether wanting the te ft i- 
 mony ofhisowneconfciencc, grounded upon the testimony 
 of Gods Spirit, that he is the child of God : and he who in 
 fteadofthe teftification of Gods Spirit, which ever agreeth 
 to the Word, glads and contents himfelfe with the Wicked 
 fpirit of preemption, for his living willingly ,conftant!y,and 
 contentedly in thofe wicked wayes the Word of God con. 
 demnes to hellifh torments; argues anabfenceoftheteftimo. 
 nie of Gods Spirit 1 for is it poiTible that Gods Spirit fhould 
 peremptorily affirme in the Word, that no drunkard, cove* 
 tous perfon, bypocrite,&c. fhall inherite the krngdomeof 
 heaven; andyettelHHetotheconfcience of a drunkard, co- 
 vetoas perfon, hypocrite,&c. that he is Gods child, and (hall 
 go to heaven? 
 
 That none ofthefe have the Spirit of Cbrift abiding in them; 
 and therfore no fellow (hi f rvitb lefus Chrift ,may fafcly,& muft 
 neceffarily be inferred from the forenamed proportions. 
 Firft^ail youofthe former ranke which have the Spirit of 
 
 N n pray cr » 
 
 '' > 
 
■/ *T 
 
 prayer, true converfion, holinefle, favingknowledge,fmccri- 
 ty of heart, and a warrantable aflurance in yew owne confei- 
 enccs that you arc the children of God,confequcntly havethe 
 Spirit of God abiding ioyou; and therefore/?//** 1 ,/^ *w& 
 theLordlefus. 
 
 i. Be perfwaded highly to praife and glorifie the Lcrdfo 
 loving, and liberall, who hath beftowed fuch an intftimable 
 treafure upon you, as is the Spirit of the Lord y the Spirit of 
 •wifdome and under ft ending to teach you ; the Spirit ofcotrnftll 
 I to counfell and advife you; the Spirit of might to protect and 
 defend y oi\\thc Spirit of knowledge to inkx\i&yt)i\ y !fa.\\. 2. 
 The Spirit of the Lord inabling you to pray ,and mak ing your 
 prayers acceptable, Rom. 8. 26. Bringing you to liberty, 
 2 Cor. 3. 17. Helping your infirmities, enlightening ycur 
 underftandings, rectifying your judgements, reviving ycur 
 fpirits, ftirring your affc&ions, fandifying allinwaidgi ts, t 
 and feafoning the ufc of all outward things unto you 5 aflu- 1 
 ring you of all the rich treafures in Icfus Chrift. This being | 
 the gift of gifts, the head, the height, the depth, the bredtb, 
 and length of all good things. 
 
 1. Not to grieve this.Holy Spirit of God whereby yon are 
 fealed to the day of redemption, <?/>£. 4. 30. By doing any 
 thing contrary to the light which is fetup in your confiden- 
 ces by the Word of God, and this Spirit; leaft if you vexe 
 him he turncs to beyourenemie,'//*. 6 ? . 1 o. 
 
 3. Not to quench the Spirit, iThcf. ?. 19. Doe not 
 therefore by your fecurity and negligence lofe the fruits and 
 effects of the Spirit, nor abate the work ing of grace. (To lofe 
 wholly the foving graces of the Spirit, which a man once 
 
 I had, as if a man Should extinguish fire wholly, is not poflible, 
 the Spirit abiding-with fuch for cvCr, leh. 14. 16. Bur to lofe 
 fome fruits and efTe^s ofthe Spirited to abate the working 
 of prace, as if a man fhould flacke the heate, and lofe the light 
 of fire, doth oft befall the Saints, by meanes of their carelef- 
 nefle aid fecuriry. 
 
 4. To walke' after the Spirit, Rem* $. I. Which Are in 
 Chrift Mike after the Spirit. GaL,$*2'$. If jofitivew the Spi- I 
 
 t 
 
 r*t* 
 
VJ vnc 2>AINTS# 
 
 r$t t itxtlke in the Spirit, u By minding, liking, Wlfliing, 
 definng, and afFe&ing the things of the Spirit, Rom. 8. ?. 
 And by endeavouring in the whole courfe of your Ives and 
 callings, to order your felves according to the will and Word 
 of God; for that which is commanded in the Word, is en- 
 joy ned by the Spirit; and to leade a mans life according to 
 the Word, is to walke after the Spirit. 
 
 Secondly, and you of the lad fort, who have notrthe Spirit 
 of Chrirt abiding in you; and therefore have nointereftin 
 this incorporation : forget not your miferable condition; and 
 let me entice and allure you to remedie the fame by endea- 
 vouring to get this Spirit, which is moft of all and firft of all 
 to .be fought, Luc, 11. ig. Hew — give his Spirit* And is 
 obtained : 
 
 1. By fervent and faitbfull prayer unto God, Luc.iui^. 
 
 2. By carefull and confcionable hearing the Word of God, 
 Gal. 7. i. Received — faith preached? Atts io. 44. While 
 Peter— Holy ghoft fell,&c. 
 
 2. By true and unfained repentance, *s4Els 2. 38. 
 
 4. By pious and (incere obedience, iA&s^. 22. 
 
 Do you therefore renounce and abdicate thofe loathfome 
 deeds of darknefle wherein you have hitherto walked. Do 
 not reft contented in your hollow, livelefle, and fpiritiefle 
 performances of good actions and endeavour that by fincerc 
 and hearty prayer, hearing, repentance, and obedience you 
 may have the Spirit of God abiding in you, that fo you alfo 
 may have fellowjhip with Gods Sonne Iefas £%rij? 9 which will 
 give you, 1. More joy then children which barren women 
 aske. 2. More comfort then health which fickefolke defire. 
 3. More benefit then ftrength defircd of the wcake. 4. More 
 profit then fight which the blind defirc. 
 
 275 
 
 Nn 2 
 
 Chap, 
 
170 
 
 JLVC JU^lt i lH 
 
 Chap. XL 
 
 Such who have fellmjhip mth Chrift 9 Je, ntuft be his 
 
 {beefe^ braunches^ Jpoufe, members, and flones 
 
 built on him. Their duties from the 
 
 particulars. 
 
 TO thefe I might have joyncd many other neceffary du- 
 ties : certaine tokens of fuch which enjoy ; and availa- 
 ble meanes for fuch toufe, whodefire to enjoy this happy 
 community, and difcourfed largely of them : But purpofing 
 now to end; I will onely nominate fom£> without any Iar-ge 
 dilating upon them- 
 
 i . Chrift is the Shepheard, thefe are the fheepc. 
 
 2. Chrift is the Vine, thefe are the braunches. 
 
 3. Chrift is the Husband, thefe are the fpoufe. 
 
 4. Chrift is the Head, thefe are the members. 
 
 5 . Chrift is the Foundation, thefe are the ftoncs. ' 
 Therefore fuch who partake of this Divine Society, as 
 
 they owe of duty, fothey teftifie their incorporation into 
 this connexion , and they iwhich defire ingredience into 
 this peerelcffe communion muft feeke the fame,by endeavou- 
 ring to paralell thefe refcmblances fo farre forth as facred 
 Writ doth enjoyne and warrant, e.g . 
 
 1. Theyarej^/x?; therefore as fheepe are harmlefle, pro- 
 fitable in regard of fleece, fell, carkaffe, and dung, very fruit- 
 full, and increafeable, notwithftanding many are killed, and 
 many die : So thefe are innocent, furfering wrongs, 1 but re- 
 commencing to none evill forevill: very commodious to all 
 about them, gen, 18.10. And marvellous increafeable , al- 
 though perfecuted and abufed. They are the {heepe of 
 Chrift; therefore they beare, they know, they believe, and 
 follow him, hh. 10. 3,4, 5. 16. 27. 
 * 2. They are braunches of Chrift the Vine, Uh. <i ?. 1,2,5. 
 Therefore, as, 1. They 'grow exceedingly more then other 
 trees. 2. Have plenty of fappe within,when they feemewi- 
 
 , thered 
 
VJ 
 
 *// 
 
 thered andldrie. 3. Beare fruit which is fweet in it felfc, 
 pleafant to the ufer, and profitable to the ovvner. 4. Yeafuch 
 which are con/oyned,and well accord together both in the 
 clutter, and in the wiae. Even fo thefe ought,and do grow in 
 grace, from vertue to vertue, 2 Tet. 1.5,6. 2. Are reple- 
 nished with the fappe of faving graces, even in affliftion, 
 when they feeme withered away,and dried up. 3. Have fruits 
 and graces, com for table to them felves, profitable 10 others, 
 and pleating to God. 4. Yea, and are conjoyned in Chrift 
 the Vine, and alfo among themfelves one with another. 
 
 3. Thefe are the Jpoufe of Chrift; therefore they ought to 
 love, reverence, and feare him, hea re his voice, and receive 
 his inftruefcons, obey his commandements, and be clad with 
 his mariage garments, fcthc -gifts and graces of his 
 Spirit. 
 
 4. Thefe arc the members; therefore are knit to Chrift 
 the head, as his members by a lively faith, fubmitting them- 
 (elves to.him their head, and affuring themfelves rhatheas 
 their head will care for their fafety and well-being. . 
 
 5. Thefe: "are- the pones built upon him the foundation; 
 therefore fubmit themfelves to the feammer 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 
 Chrift the Head- Stone tobean habitation ofGod ; and are 
 fupported by Chrift Iefus their Foundation againit the gates 
 of hell. 
 
 Nn 3 
 
 Chap. 
 
Chap. XII. 
 
 The Conclufion, (hewing the drift of all. 
 
 BY that which I havefpoken at fundry times from this 
 ^place concerning this fub jecl o£ true goodfel/orv/hi'p jew- 
 ing from Cacred Writ who and vjhzt goodf el tones are; wiping 
 away many foule and filthy afperfions wherewith the world 
 doth falfely blemifh them ; and declaring their duties and 
 dignity. 
 
 Firft, I hope you fee the errour and injufticeof this erro- 
 neous world, depriving Gods Saints of this their rightfoll 
 denomination; andconterring it upon the moft ftigmaricali 
 fonnes of Belial. Is hezgoodfellow truly, and onely who hath 
 fellowdiip with the Saints, the Lord of heaven and earth,and 
 his Sonne Iefus Chrift ; And are they which drive to imitate 
 the Saints, endeavour to pleafe God, and labour to have inter- 
 eft in Chrift IefuSjbafe companions, infociablcperforis^and 
 unworthy the name of goodfellowes, becaufe they prcferre 
 this excellent communion before the beaftly and Diabolicall 
 fociety with the fruitlefle workes, and unhappy, workers 
 of darknefle ? And (hall fuch which make open profeflion 
 of the De v ills fer vice, arc at open defiance with all manner 
 ofgoodneffe, be ftiled and efteemed goedfcllowes, becaufe 
 with fhamelefle foreheads, and flinty hearts they wallow 
 in all manner of wickednefle , becaufe they fweare and 
 fwagger, roare, and revel I , fcorne and fcoffe at good- 
 nefle, and good men, con fume waftfully their patrimo* 
 nies and poffeflions in pipes and pots, inTavernes and Tap* 
 houfes, in drunkenne(Te,and other" damnable courfes ? Yet 
 this is the ufuall and common dealing of the moft, although 
 impious and ungodly ; for what right have Sathans imps 
 and agents to this holy title ofgoodfellorv ? 
 
 Heare our Church fpcake, which faith : If we fake lefus 
 Chrifi : that u to fay , the Saviour ofourfoules and bodies, roe 
 /hall not finde him in the market place, §rin the Guilde Ball % 
 
 much 
 
uj yu& unu> i o 
 
 much leffei* the Alehohfeor Taverne amongsl goodfcUovees> 
 as they call them, cvc. Hum* of righr ufe of the Church, 
 Fol.6. 
 
 Let drmken beafts and pot- companions ; Let infatuated 
 prodigals, and riotous fpend- thrifts ; Let i warning fwag- 
 gerers , who fport themfelves at the godly fiinplicity of 
 honett men, and all orher of thefame kind afiiime tcvthein- 
 felves, and give to their companions their owne proper 
 titles : /c.fooies, beafts, fonr.es of Belial, &c. And not in- 
 croach upon this title which is properly due to none but fuch 
 who hwefellorvfiip mth the Saints, the Father, and hii Sonne 
 leftuChrift. 
 
 Secondly, I hope that you under ftandfufficiently by the 
 foregoing difcourfes the admirable and unfpeakable privi- 
 ledges of all goodfellowes, or true believers: being combi- 
 ned by the moft aftridive ties in fellowfhip with the Lord 
 of glory, his blefled Sonne, and gracious Saints, and Ser- 
 vants. As alfo the wretched and miferable condition of all 
 other aflbciations, who have indeed.a fellow ftiip, but moft 
 abominable and bafe,with thefruitieffewcrks ofcarknefTc, 
 Efhef. y. ii. As alfo moft dangeroos, anddreadfull, Trov. 
 13. 20. tAcompanionoffooles[balbedcftrojed. 
 
 Thirdly, I hope alfo that you of the wifer fort ofthofe 
 who as yet are without having any well- wifhes unto your 
 felves, areperfvyaded to flee amaine, feeking an hafty efcape 
 from all thofc unfruitfiill Fellowffiips with the deeds, and 
 doers of darknede; as Lot from Sodome Co fullof villany, fo 
 neare deftruftion ; and to haften fpeedily, -^s the creatures 
 into Noahs Arke, to be firmely knit, and infeparably incor- 
 porated into this iockty, abounding &irih fuch felicities, and 
 contentments. 
 
 4. And I doubt not but that you which have already admit 
 tanceinto, and acquaintance in this • goodfellow/hippc, by the 
 former particulars are animated, and encouraged to cleave 
 more clofely unto, and to proceed more comfortably and 
 couragioufly in the fame; it abounding with fuch variety 
 of excelling priviledgcs , and tranfeendent prerogatives, 
 
 *79 
 
 mau^re 
 
The SoeiETis 
 
 tnaugre Sathaus fubtill and JielhTn temptations, and the 
 worlds defpigbtfull ufage, and in/ urious calumniations. 
 
 Of which hopes if 1 doe not faile, I have that I labour 
 for. I having declared thefe things unto you, i. That 
 fou alfb ( which as yet are Grangers from this heavenly 
 communion ) may have fe//owfiippe with «*, which you 
 need not either dread or fhame; for truly our ' fellow jhippe is 
 with the Father, and his Sonne Iefiu Chriji. 2. And that you 
 which are infranchifed into this Society, may walke for- 
 ward comfortably andcouragioully through the many 
 crofting oppositions you meet withall in the 
 holy path. Or to end with the ,Apo- 
 ftles Words, that your joy 
 way be full* 
 
 Ff^CfS, 
 
 
«*. 
 
 »aj»sraii i .'t.»ia^a ^ irig*'p«».u^B»a-c«i>a«»p.«»B i«fci^«fcTg%>s^n 
 
 <t^» Alphabetical! Table. 
 
 Dmiration vaine, to be fliun- 
 ned,andwhy,76. 
 Adoption,what, its exceHcn- 
 cie,why God adopted us, 
 
 Afrli&ions fliould not difcontcnt.42. 
 
 They are the lot of the rightecus,2 1 o. 
 
 They benefit them zi\ , Why God 
 
 affli&eth taem,a.nd how,4f . 
 Chiift is to be imitated in his fufferings 
 
 why,and how,2$C 
 Anabaptifts confuted concerning fwea 
 
 ring, 80. 
 Antinomies taxed and confuted, 1 Si,&c 
 
 192, &c. 245 .5cc. 
 Apoftafic dnngerous,9 5. " 
 
 Apparell, what fliould content. 1 07 Pride 
 
 in apparcll,2 60. ckc. C hriftians bed ap 
 
 paicIJ,44.. 
 
 E 
 
 BEauty and loveliaefTe of Chrift, and 
 Chiiflians,2iS,&c. 
 Beggers how to be relieved, how not,wby, 
 
 as their vilcnefTe,iC4. 
 Body is to honor God,73 Chrift and Chri- 
 
 fhans one body,2o7 .276. 
 Brcthrcn,aH C hriftians are brethren, 3. 
 
 C Ailing, whatlawfull, 103. Changing 
 of callings through difcontcnt tax 
 ed, rt^. Labour in the fame. See la. 
 bour. 
 
 Certaintie offalvaticn,! ig, ckc. Whence, 
 
 i7o 9 6cc. -- 
 Charity See relieve. 
 
 Chrift isChriftians fellow, and how ; 202. 
 Husband, 203. Vine, 204. Foundation, 
 206 Head, 207. A ftone, and what, jo«. 
 His power, 209 Lore and neareneflc to 
 Chrifthns, 209, &c. Chriits poverty, 
 whar,and why bewnspoore,222. 
 Chriftinn?, Chriits fellowes, 20a. Spoufe, 
 203 Duties therefore,: 76. And branch- 
 es, 204, Duties therefore, 277. Stones 
 built on him 206. Duties therefore,27 7, 
 And members, 207. Duties therefore, 
 277. Refemblances betwixt Cbriftand 
 Chnftian*, and their nearenefle, 208, 
 2 14 Ac 
 Church, a Vine, 205. Its foundations, 
 what, how many, 206. A fold, field, 
 &c 208. 
 Choofers we fliould be, of what,and why, 
 
 1 77,&c. 
 Civill honeftmen, in what they are defe- 
 ctive^? 2,273. 
 Cleanc, how Saints are cleane how mot, 
 
 240. See pure and perfect 
 Cleaving to G od, a ncceflarv duty, what it 
 is. How we cleave to God,motivest her* 
 untOjigfcj&c. 
 Conference (fee tongue) for the lords 
 
 Day, (67, Sec. How^delightfulL 
 Conicience, what it is, how it is bound to 
 obey the Morall Law,245,6cc. Sec Law. 
 Conicience teftimonie. 
 Confolation of Saints/ecloy Whence,270 
 Contentation, what. Whywc fliould be 
 content, 9&&C. 106. With what,io7, 
 fecit % 
 
 O o Conti- 
 
The Tab le 
 
 Continuance crowned,95. Continuance of 
 Saints Sec certainty. 
 
 Corrections and erodes. See afflictions. 
 
 Covenant with God. Its foundation 
 frame, kinds, the feme now with that of 
 theiuftified 3 ewes formerly. It muftbe 
 kept. How,why,i 78,&c. 
 
 Coveteoufneffe, its root and fruit.ioi. Pu- 
 ritanes, how covetous, how not,69. Rf- 
 otousfpendthrifts are covetous.66. 
 
 Creation for 3odshonour,7i.God is deri- 
 ded in the derifionofthe creatures,8o. 
 Man an excellent creature,8 6. 
 
 Dlsath not to be feared, t 14. Itsmedita- 
 tion ioyfull totheSaints > i74. 
 DependanceonGods providence^. Mo- 
 tives thereto, 69,&c. i»|. 
 Depopulatours hurtful!, 67,98,99. 
 Difcontent friiitlefre,io6. 
 Difparity betwixt Saints and finners 67. 
 Drunkenneffe a vile {inne,92.Huitfulrto 
 the Commonwealth^. 
 
 ENemics not to be feared, f 21. 
 Envy.ahatefulland hurtfull finne,3$. 
 Excfcifes for the Lords Day. Seefports. 
 Exile fhould not difccntent,i09.Not to be 
 fcared,i£4. 
 
 £* Ailing from grace,how Saints may fall, 
 J* 1 howtheycannot,n8,&c. 
 Family provided for without covetoufnes, 
 68. LefTe regarded by fame then beafts, 
 
 90. 
 Pather God is to al,efpecially Saints,4i.His 
 
 father Jy love, their flli all duties, 4T, &c. 
 
 Some fathers preferrc theij bcafts before 
 
 their children,90. 
 Faith, how all is like, how nor, 4. Honou- 
 
 rethGod,74 Takes hold ofGodsCovc- 
 nant,i$2. How it iufiifieth, how not, 
 233. True faith defenbed, itsfruitsand 
 properties, who fauhy concerning faith , 
 
 Faftiion following reproved, 101,108,260. 
 
 Fearehonou ethGod,74> Cleaves to God, 
 1 50. Its excellencie, 194, &c. What to 
 be feared, whatnot, 124,130. What 
 fcare is bad, what good. Obiec"tions an. 
 fwered,t94. 
 
 Fellowship Saints have each with other. 
 Duties thence,?,&c. With the Father, 
 115. Motives, meanes, and duties, 129, 
 6cc. With Chtiir, 202. Its ncarenefje, 
 212, &c. Motives to ioyne in it, 218. 
 Who have fellowship wit h Chrift, 2*3, 
 254. Obiedions againft the fellow fhip 
 of Saints anfwcred,i 1 3,&c : Fellowfhip 
 of wkked bafe, i-zj, 135, &c. To be 
 fhunned, and why, 6, &c.i * f ,&c. What 
 wicked mensfocietic to be Shunned, 8. 
 
 Food, what Should content, 105. Spiritual! 
 thebeft,43. 
 
 Fooles, who. ? /c. Whatfooles wkked men 
 are,i2 8. 
 
 ForgivenefTe of our brethren necefTary. 
 How Magistrates, Minifters,and private 
 perfons may, and muft forgive, 37, &c. 
 Wliomuft forgive; whom: when.' what; 
 how: and why,; 8. Motives to forgive; 
 Obie£tionsanfwered, 39, &c. 
 
 ForgivenefTe of finnes, a great favour, to 
 whom it belongs, 234. God onely for- 
 gives (inne,}7. 
 
 Foundation of the Church, what,how ma- 
 ny^ o*. 
 
 Fiejh,aneyillmafter, diiTwaflves from its 
 fervice, 1^6, 
 
 G 
 
 GAine of Saints is great, 199. 
 Garments of Chrifts righteoufnefTc 
 the bell, 44. See apparelL 
 God the Saims Father, 41. How a Hus- 
 bandman, 
 
The Ta^le 
 
 bandman, 204, 5cc. 
 
 Good mult be done, Rfwell as cvill avoi- 
 ded8;,9i. 
 
 Goodfcllowfhip, what, 1, Sec. Of wicked, 
 naught. See fellowship. Wicked are 
 falfcly called good fellowes, 178. Name 
 goocfellow, to whom due, i> 8, 279* 
 
 Glory, how like, 5. Gods glory. See ho- 
 nor. Glory of Saints fcllowfhip,2 19 &c. 
 
 Grace, how like, 4. Its fpreading nature 
 and exccllencie, 1 9, Sec. How it may be 
 loft, how not, 1 1 8, Sec. We muft labour 
 to worke it in others, and why,i 9, Sec. 
 We mult grow in grace, if we wilbc like 
 Chrift,i6i,i6j* 
 
 HAte fineers, and how, 10. Sinne, and 
 why, 13 9 
 
 Hearing of Gods Word need full and excel- 
 lent, i4i,&c. Obie&ions againftitan. 
 fwcred, 14$ How to hearcand faulty 
 hearers, 14 5, Sec. How tte mud hcare, 
 and why, 172.181. „ 
 
 Heaven hoped for in vaine by many ,S8. 
 
 HoIineflTe. See fan£ifTcation. How the 
 Saints arc holy, 
 
 Honour due to God. How God is honou- 
 red. Why with foule and body both. 
 Why with the foule especially. How 
 with the tongue andlife, 72, Sec. Mo- 
 tives to honour God, 84,8:0 
 
 Honour of the Saints, 198. And of their 
 communion. See glory. 
 
 Hope of Saints, its exccllcncy^tjs. 
 
 Hoftsall are Gods, na. 
 
 Husbandsduty, acj. Saints husband tTan- 
 fcendent, 46,203. 
 
 Hypocrites, how hurtfull,26, 5?. 
 
 IGnorancehuTtfml;itsfiuits,97,i73, 
 Inheritance of Saintsunparalel'd,^. 
 Inhabitation in Chrift. See Chnft.W hence 
 
 ins, 270,271. 
 
 IngroiTers of corne ccnfured,67. 
 
 Imitation of God, wherein, 138, eke Of 
 Chrift, wherein and why, 25 7. Of men, 
 whercin^Sx. 
 
 Imprecations to be fhunned,though Saints 
 haveimprecated,and why, 7 6 
 
 Imputation of ChrivtsrighteoufnefTe, 23 5. 
 
 Ioy of the Sajnts,i29,i • 2,2; 4. Why they 
 reibyce,239. 
 
 Iufticeof God, by whom abufed. Obictli- 
 onsagainft itanfwered,77. 
 
 Iuftification handled with its caufes, ancl 
 fruits,*: 3 ,c\:c. Whence it is, how it dif- 
 fers fromfanctification, 23 7. How once 
 iuftified are alwaycs,i40. 
 
 K 
 
 Knowledge raving honourethGod, 7%, 
 It is ncedfull to do Gods w.ll, 97- 
 and neceffafy to eniov GodsSpirit, 27s. 
 
 LAbcur in Iawfull callings commenda- 
 ble^. When not to be taxed of co- 
 
 vetoafneiTc, 63, 103. Labour on the 
 
 Lords Day. Seeworkes, 
 Lords Day, why fo called, 1 ?o. Duties of 
 
 the Lords Day- See Sabbath. 
 Law, how it is kept by the Saints, 1 87. It 
 
 binds. How Chriftians are under the 
 
 Law, how not; 1 84,1 9*- Howfree from 
 
 theLaw,2<3, 6<c. 
 Liberalise. See mercy. Its excellency, 
 
 Liberty cfChriftians frees notthem from 
 Gods fei vice. 192. Not f dm authority, 
 gives not libertv to finne. Frees not from 
 iinne,24«, Nor from the obedience of 
 the Moral! Law, 24? , &c. Wherein 
 Chriittan Lbertyccnfiiis, and its excel- 
 lency ,i48,Scc 
 
 Life godly honourethGod, 83. 
 
 Love of God to us, how great. Gods 
 Ooi " love- 
 
T h b Tab l e 
 
 Ioveline{Te,49 s &c, We ought to love 
 God. Who truly love him, 46, Scc.Their 
 paucity^.&c. Love to God greatly re- | 
 warded, the firft and great commande- j 
 ment, and how,49, &c. It honoureth . 
 God, 74. By it we cleave to God, 190. { 
 The rule of love, 194, &c. What the j 
 Saints do love,*; 9. Motives to love God, ' 
 49, &c Love all men,why,and how: all I 
 Saints, and howj^&c, Lcve of Saints, : 
 whence. 
 
 M 
 
 MAn an excellent creature, 8?. Serves 
 himfelfe finfully: ferved finfully 
 how. DifTwafives. 
 
 Meditation for the Lords Bay,i65- De- 
 lightfullmeditations,i 73. See thoughts. 
 
 Mercy of Gcd, what, 79, 60. To whom it 
 belongs, no incouragement to finne,6o, 
 79. By whom it is abufed,79. Merciful! 
 workes of diverfe forts. Their excellen- 
 cy,! 7 o,occ. Whornufr. give, when, how 
 mucb,of what, how, 13, Sec. 
 
 N 
 
 N 
 
 Ew creatures, How Saints have all 
 partsnew,i38,cxc. 
 
 O 
 
 OAthshadled by creatures,? 1 .Rafiines : 
 DiiTwafives,8 1 . Excufes anfwejed, 
 8 2. See fw earing. 
 Obedience to Gods Law, part of the'Co- 
 venant on mans part,i £2. 
 
 PEace ofSaints excellent, with them ne- 
 ceflary, 34,&c. What wemuft yeeld. 
 to for peace, 36. Its excellency , 235. 
 Wickedhave no pcace,226j6<c 
 Perfection, how Saints perfect, how 
 
 not, 139, 24s. Obie&ions anfweredj 
 
 55. 4 
 
 Persecutors of good men wofull, iz6 3 &c, 
 
 209, &c. 
 Pharifees, what? who like them in thefe 
 
 daye?,56. 
 Piety a caufcof perfecution,2i*. . 
 Pleafe God, what pleafeth God ; that is to 
 
 becho(en,i77. 
 Pocreoftwoforts,6g. They mull depend 
 
 upon God,6 8. Be content,! 09. 
 Poverty not to be feared, 1 23. Chrifts po- 
 
 verty,l22.' 
 Fraycrleffe perfons woefull, 140. What 
 
 prayers are fruitlcffe^o. What kind of 
 
 prayer is prevailing,! 41. It is a duty for 
 
 the Lords Day,i 7cYea delightfnll,i 72. 
 
 It is part of the covenant,i 82. Needful], 
 
 272. Whence it is, 270. To pray for 
 
 earthly things lawful 1, 103. 
 Preachers are builde.s, 207. Their faults 
 
 mav not keepe us from hearing, 14^ 
 
 &c. 
 Priviledges of the Sainton 5?, 5c c. 
 Prophanert people ufually thegreatefl per- 
 
 ftCU tOUrS, 212 
 
 ProfefTion is good,though fome Profe/Tors 
 arebad,29jOcc. 
 
 Providence good and hwfull,68,i 03. See 
 depend on Gods providence. 
 
 Pure, how Saints are pure 3 i 41, ?42. 
 
 Puritanes, what meant, 29,212 No Pha- 
 r/fees, 56. Notcovetous,f>9. -Not of wtc* 
 ked life,2 14 Scarce any of them begge, 
 70. Or come to the gallowes, a 13. 
 
 ft 
 
 REading Scripture, and good Bookes,a 
 Sabbath duty, and how to read, 
 169. 
 Recreation for the Lords Day, 171. What 
 
 is unlawful!, 1 60. ' 
 
 Redemption fcr Gods honour> 80,86. Its 
 
 excellency, 16. 
 Regeneration whence, 270, It.- neceilrty. 
 
 Danger 
 
T H B Ta B LB. 
 
 Danger of its waru.272. 
 Reliefe.Sec mercy. 
 RemifTlon of finnes a great favour , to 
 
 whom it belongSji34 Se,e forgivencile. 
 Repentance late very dangerous,£i,cxc. 
 Reproof s,how to be ufed, who faulty Why 
 
 we fliould reprove, 3 2, &c. 
 Reftirution,i7,39. 
 Riotcus perfons ufuaIIycovetous/6 
 Revenge a great finne,3 9. 
 Reprochcs for Chriir. fhould net difcon- 
 
 tent,uc. Not to be fearcd,i2j. 
 Riches uncertaint)',! 05. Vanity, Ic6. Of 
 
 the Saints,22 2,5cc. 
 
 SAbbath Day to be kept holy, the name 
 is Moral!, iti many names, Motives to 
 
 keep it holy, and what then lawful! and 
 
 unlawfully 49, &c 
 Sacraments of the Tewes and our, how 
 
 the fame,how differ Excellency of ours, 
 . i8i,&c. 
 Saints fellowfhip See fclkwffiip. Thejr 
 
 excellency, 1 27, Their portion to be af- 
 flicted,! 26,' 10 
 SancMcation handled, with it* r*ruitf,how 
 
 itdiffers from iuftitication,^, &c.It is 
 
 ntceiTary,i72.\V'hence it is.270. 
 Sathanuotto be feared, 124. Hisobicfli- 
 
 ons ag.iinft pcrfeverance anfwered, 
 
 119. 
 Scripture (though alledged by Hercticks) 
 
 decides controveifies,2 5 6. 
 Seeking of God a needfull duty, what it is, 1 
 
 manner and meanes of fceking, and mo. I 
 
 tivef.!ofeckeGod,i46, cxc. 
 Servants cf God,who, who not. Services of | 
 
 God, and of others. How to ferve God, | 
 
 and why,oa"d Vafters hindering this fcr- 1 
 
 viceofGcd 3 i9',&c. 
 Sicke Dtrfons duty, T70 Vifiting them a : 
 
 Sabbath duty, 170. Howtovifit, who 1 
 
 Singing Pfalmes, a Sabbath duty, how to 
 
 ling, 169. 
 Sinnes,fomc to be concealed,!*,. And why, 
 28. Sinne to be fhunned, 53. Yea fecret 
 finnes,57. Small finnes, 5 7,9 1 . Leaft de- 
 grees cf finne, 58. Yea all finne, and 
 whyfweetf>innes,9?. Differences twixt 
 fins of Saints, and wicked men, 5 7, &c. 
 How good men finne, ibid. What they 
 dohaving finned, 5 9. How they are fiee 
 from finne, 1 24,24?. Their fir.nes no in« 
 couragementsto fin,62, &c finners en- 
 couragements anfwercd ; £o;cxc. Diflwa- 
 fives fromfinne,63,i3 6,&c Sinne muft 
 be fliunned if we imitate Chrifr,2<52. 
 How finne i$infinite,7*. God no author 
 of finne, 73, It is an eviil mailer, by 
 whomitisferved, diffwa fives from fcr- 
 vingit,i§8. Sinncs cf former times as 
 great as now, 254, 255. Why feeme 
 greater now, 25?. 
 Sheepe of Child, their duty,276. 
 SonnesofGod,who,2 0i.Thcii duty Sec 
 
 Father. 
 Society. See fellowfhip. 
 Souleis to honour Gcd.ar.d firfly7?# 
 S paring, how co>nmendable 3 2s. 
 Spirit of God dwels in Saints. Its fruits in 
 them,their miferie who want and fcorne 
 this co-habitation, 270 27 j, Whofalfy 
 boaftofthe Spirit. Who have, who 
 want rheSpirir,272^7$. Dutiesof both, 
 274. How the Spirit is grieved, how 
 quenched, how gotten, how kept, 27*5. 
 Sports, whether lawfull on the Lords Day. 
 
 ReafonSiDiiTwafiveSjieo, c\c. 
 Strength Spiritual), whencc,zo; . 
 Swearing how an honour to God, So A- 
 nabaptifts confuted. DifTwafives from 
 all evill kinds of fwearing, 8o,&c, Ex- 
 cufesanfwfred,8i)6cc. 
 Sorrow ofSaints,3^9. 
 
 faulty in vifiting,i 70. 
 Sincerity ncedfull,92>»72. Its fignes,93 • 
 
 Sufferings See afflictions. 
 
 Oo 3 
 
 Tongue 
 
The Table. 
 
 TOngue is to honour God, 74. ,Many 
 wayes,74,&c. 
 Thoughts unlawful! on Gods Day,i 64. 
 Timeserving hurt full, 9$. 
 
 V lilting the fickc a Sabbath duty .How? 
 who faulty, 170, 
 Vfury a filthy finne,92,ioo. 
 
 W 
 
 WAnts tcmporall, how fupplicd to 
 theSaints.ng. 
 WillofGodmuft be doners. Its reward, 
 8 8.1tmuft be done totally, 90 Faith- 
 fully,92. Timely, 93- Continually, 9*. 
 Meanes,motives, let removed, 96, &c 
 
 Mans will contrary toGods,97. 
 Word of God, a Word of faith, grace, fal- 
 vation,reconciliatioa>life, uz. Its ex- 
 cellency^^ 7 2. It is to be talked of,74. 
 Not to be ieited with,7 $. Not to defend 
 vice, nor dif- hearten vcrtue,7 5 . Not to 
 beufed in charmes,76. 
 
 Words not fit for the Lords Day, 163. 
 Whatthen commendable, 167, ckc. 
 
 WorkcsofGod.forhis glory, mans good, 
 165. Workes unlawfull for the Lords 
 Day,withdiiTwalives,i5 7. 
 
 World, by whom ferved, diilwafives from 
 fervingit,i97. 
 
 Wrath a great finnc,59. 
 
 Wicked men are fooles, 1 2 3, Their fociety 
 to be flmnned, and why,6,ckc.i 3 5, &c. 
 
 YOung people fhould do Gods will, and 
 why,93. 
 
ft-, .m I 
 
 J