Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	bind_v	law_n	obligation_n	1,168	5	9.4651	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11603	Sermons experimentall: on Psalmes CXVI. & CXVII. Very vsefull for a vvounded spirit. By William Sclater D.D. sometimes rector of Limsham, and vicar of Pitmister, in Summerset-shire. Published by his son William Sclater Mr. of Arts, late fellow of Kings Colledge in Cambridge, now a priest, and preacher of the Gospel in the city of Exeter, in Devon-shire.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1638 (1638)	STC 21844; ESTC S116824	112,358	217

fasting alms devotion in this or that measure to be performed Fourthly Perpetuall where a man bindes himself for perpetuity as Rechabites to drink no wine nor plant vineyards Is it lawfull in state of New Testament to make vows Answ Some Divines have made it questionable The more judicious ancienter and later otherwise judge with whom I consent First It is that to which there is a naturall instinct and that universall as to pray give thanks c. Secondly Uses of it under New Testament as gratitude firmer obligation to morall duties prevention of exorbitances Cautionate yet we must be all in entring such an obligation And thus generally are the Rules given First That the thing moved implie neither impiety or injustice nor uncharitablenesse Reasons are First Because to Piety Justice and Charity Gods law peremptorily bindes under the pain of eternall damnation Secondly Because this crosseth the maine end of a Vow which is to obliege our selves more strictly to serve God according to all his Commandements I spare mention of the horrible and hellish vows of the Papists c. I have heard and taken some such from our people that conceiving dislike of the Minister have vowed never more to hear him Impious wretch Wilt thou therefore neglect and contemne the Word of God because thou distastest the person of the Minister What a poor vengeance is this And on whom falls it but upon thine own soul Thou art angry at the Minister therefore thou wilt put from thee thine own salvation Act. 13. Such that of many mercilesse and hard-hearted Nabals who to save their Penny their Crums by vow binde themselves never to lend never to give Deut. 15. thoughts of Belial saith Moses How dwells the love of the Father in you how observe you the precept Do good to all Gal. 6.10 how observe you the end of Gods larger distribution Ye are Luke 12.42 Stewards But sure this goes to the heart That in our self-will we either vow or set purpose to restrain our selves from duties of Charity to which by instinct of Nature we stand ever obliged especially to the children of our own loynes Let them grow though in fervour of youth to notorious exorbitancy we have vowed it seems never more to admit them to society conversation no not sight or conference Have we vowed That vow is impious Have we but purposed That purpose is impious uncharitable unnaturall for shame for sinne alter it First Doth not Religion Charity Nature teach a Parent to seek the salvation of the Child yea though exorbitant and disobedient How long bindes this Precept Bring them up in discipline and information of the Lord. Ephes 6. How long art thou bound Personally to apply Counsells Admonitions Comforts Encouragements saith Solomon so long as there is Hope and that is as long as there is Life Are we bound to it towards Neighbours And not much more to Children for sinne and shame amend it Secondly Hath God given them seeds of Grace Oh for sinne and pity water them let them not by thy default die discourage them not Collos 3. Thirdly But hath he given them repentance to come out of the snare of the Devill How do Angels joy in them how should all Christians rejoyce in it most of all Parents Luk. 15. What grief like this To think I am father of a Castaway specially when Conscience suggests I have faulted in duty see 2. Sam. 18.33 O Monica Monica Saint Austins mother How did she sue him with Prayers Tears Vows to God how did she follow him from Countrey to Countrey though a Manachee a Fornicatour as his own confession is till she had procured from God his conversion And what a worthy Instrument of Gods glory proved he Certainely it is true scarce any have proved more excellent Instruments of Gods glory then such as have been most exorbitant witnesse Saint Paul And I beseech you take heed when God begins to shew mercy be not you unmercifull uncharitable unnaturall Secondly That they be of things within compasse of our Ability if not naturall yet gracious Reasons are First To vow an impossibility what is it but to tempt God Secondly To entangle our selves in a snare And thence is the exception our Divines justly take against the vows of Chastity in single life which they impose on all that enter state of Religion especially upon their Priests Their evasions are That they binde no man simply to enter such Vow Answ Not simply upon an Hypothesis that is if he will be a Priest and in that office serve God that Vow he must enter be he never so well gifted for the work be Characters of his gifts never so great though God call him without imposing such Vow yet he must Vow or not enter Secondly That it is possible by Grace though not by Nature as chastity in marriage and other sanctity Answ But the quaere is Whether by Grace common or by Grace speciall and proper or as they call it Priveleged Saint Paul saith it is a proper gift 1 Cor. 7. our Saviour non datur omnibus Secondly They must shew that God hath given promise they shall receive if they seek it as he hath for graces of Christianity Ezek. 36. Thirdly That to any one person that for the time hath the privelege God will continue it for perpetuity Quid multa How fearfull have the fruits been of such interdicts What are their Priests their Covents of Monks and Nunnes many of them other then Stews And here by the way let me minde and monish you that you be not over-ventrous in binding your selves by vow to measures of gracious performances though in Christian duties beyond assurance of ability in the promise or something equivalent from God Suppose a man should by vow binde himself never to doubt of the promise of God never to admit wandring thought in his prayer or hearing c. The vow were rash and may prove a snare to the conscience For first Where hast thou promise God will give such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to Abraham Secondly Where hast thou promise thou shalt never conflict with doubting never have thy attention disturbed with wandering imaginations The main of the graces for their substance God hath promised the measure and degrees he hath kept in his own power to dispose more liberally or otherwise as he shall see expedient for every mans salvation The third caution respects the intention and minde of the vower which varies the case so far in vows that it makes them and the offers therein vowed either pleasing or abominable in Gods sight though perhaps the matter it self be possible and lawfull as for example to vow as Rechabites abstinence from wine or strong drink is not simply unlawfull to vow abstinence from such or such a meat c. not simply unlawfull for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things left to liberty to be taken or refused and so thou mayest carry thy self in such vows that thy

is a God and to beleeve that this God is not Just or True or Mercifull is as perillous in point of Salvation as to be an Atheist and to think there is no God To beleeve that there is a Mediatour twixt God and Man the Man Christ Iesus and to beleeve he mediates or merits by us is as perillous as to beleeve There is no Mediatour twixt God and Man To worship God and the Creature as God is as perillous as to worship the Creature in stead of God To worship God otherwise then he will be worshipped or then he hath prescribed us to worship him in his Word is as dangerous as to be meerly without all worship 1 Sam. 15.21 Rebellion is as the sinne of Witchcraft and in vain they worship who worship after doctrines of men Mat. 15.9 And if this be the Faith and Religion of some so utterly unwarrantable so crossing to the word of our Faith the salvation of our souls I say If this be so then say not but it is a favour of God to be born in the Church where God is worshipped as he out and himself hath prescribed and wherein we have the true means of salvation and as they spake scoffingly to our Saviour The way of God taught truly This favour of God we all enjoy yet who is there who thinks his obligation to serve God hereby increased We dream of the Priveleges of the Church and think it sufficient we are born members of it without taking notice of what they binde us unto First Know every favour of God is an obligation to duty and the greater the favour the greater the obligation see Psal 118.2 3 4. Secondly Where the favors are vouchsafed and the service not performed the greater and heavier will be the vengeance They that sinned without * Rom. 2.12 Law shall perish without Law they that in Law by Law and Matth. 11. Tyre and Sidon Sodom and Gomorrah are not so severely tormented as children of the Church Thirdly Take heed lest hereby we occasion the Lord to remove our * Apoc. 2.5 Candlestick to take from us the being of our Church and make us by wofull experience know the difference twixt serving God and serving Idols beleeving Christ and giving way to Antichrist If in the other Sense filius ancillae be interpreted Son of a gracious Mother such as Lois and * 2 Tim. 1. 3. Eunich were to Timothy certainly the favour is great and much increaseth our obligation to serve God to be borne and have education from religious Parents First Such birth brings us within the Covenant Gen. 17.7 1 Cor. 7.14 entitles us to the promises of this life and upon condition of resemblance and imitation to the promises of the life to come Secondly Advantageth us much towards Heaven whiles we have First Our information and nurture in the fear of the Lord. Ephes 6.4 Secondly The ayd of their Prayers and Counsells and Admonitions as * 1 Sam. 2.23 Eli Oh my sonnes do not so wickedly Thirdly Their daily example which by a kinde of naturall instinct we are inclined to imitate Lord me thinks what a shame and horrour is it to see a degenerous seed and how do I perswade my self horrour of conscience shall be one day augmented torments of Hell encreased to them who besides the ordinary and common means of salvation in the Church have had their birth and breeding under religious Parents I know not how we pride our selves in this that we can talke of the Devotion and Religion hath been in our progenitours and there are who stick not though profanely to say They hope for their Parents sake and through their faith and piety to go to heaven though themselves walke in the wayes of the wicked First Have you forgotten who said Think not to say We have * Ioh. 8.39 Abraham to our father Secondly Do you not remember who said That if the righteous beget a * Ezek. 18.14 24 Sonne that commits abomination He shall die in his sinne yea be the more tormented because he had so gracious birth and education Thirdly Have ye forgotten the distinction of children by birth and children by imitation As the righteous sonne of a wicked father dieth not for his fathers wickednesse so lives not the wicked sonne of a righteous father by the fathers righteousnesse see Ioh. 8. Wherefore you to whom God hath granted this favour of all others strive to excell in goodnesse and think as David your very birth of such Parents binds you to extraordinary serviceablenesse towards God VERSE XVI XVII Thou hast loosed my bonds I will offer to thee the sacrifice of Thanksgiving and will call upon the Name of the Lord. THe second ground of his Service His Manumission which under this Trope of loosing the bonds Nah. 1.13 the signe put for the thing signified is signified how follows it Thy servant for thou hast freed me Saint Peter answers 1 Pet. 2.16 though free from other bondage yet still the servants of God this being the condition of our liberty received from other bonds that we might serve God As if David would teach us this lesson That our Christian liberty mancipates us unto God or That the freedome God gives us is but an exchange of our service so Zacharie Luk. 1.74 so Peter 1 Pet. 2.16 so Paul every where Rom. 6.18 being freed from sinne ye are made servants of righteousnesse and Gal 5.13 No where doth Scripture teach us That the liberty given us of God or purchased by Christ makes us nostri juris men at our owne absolute dispose to live as we list 1 Cor. 6.19 20. ye are bought with a price therefore ye are not your owne for though you be freed from other Masters yet his servants you are who hath manumitted you Where come to be reproved Two grosse sinnes of these Times First The Understanding Secondly Misapplying or misusage of our Christian liberty issuing there-from Of the first That worthy Doctrine of Christian liberty so plentifully taught by the Apostle from the Law how many be there that misunderstand It is true that Saint Paul saith Rom. 6. We are not under the Law but under grace and Gal. 3.25 Now faith is come we are no longer under the Schole-master and 1 Tim. 1.9 The Law is not made for a righteous man c. with these grounds misunderstood how many runne wilde into all licentiousnesse Every man when his humour takes him taking liberty to sinne because he is not under the Law And when we explicate not under the Law Ceremoniall or Judiciall see the shifts licentious nature hath when they desire to be enlarged that Law is Jewish so Papists for Images a Law for Jews in respect of pronenesse to idolatry So Anabaptists from oathes imposed to decide controversies a Law peculiar to Jews for their rudenesse and propensity to sinne So some profane Antisabbatarians of the fourth Anabaptists of the fifth Gnosticks of the seventh

Lord of lords whose dwelling is in the heavens yet humbleth himself to take notice of our prayers and who comforts us exceedingly against that temptation of Satan taken from consideration of our own unworthinesse and it is that that oft dismayes from duty Grace is sometimes over modest For first God commands it Secondly Promiseth to accept it Psal 50.15 Thirdly Christ mediates Revel 8. perfumes our prayers Fourthly Upbraides no man Iam. 1.5 This armes us also against that pretense of Papists for invocation of God by Saints we are not worthy and with Princes we deal not so yet God loves to be so dealt withall he humbleth himself Psal 65.2 and 113.6 And this should teach the proud and haughtiest upon earth to imitate their Maker and not to slight petitions from meanest creatures in spirituall things it is true there is neither bond nor free all are * Col. 3.11 Iam. 2.5 one in Christ Jesus yet in outward state God hath exalted one above another that it is a wonder how the heart of many is so swoln with pride and haughtinesse that a poor man may not speak unto them Oh dust and ashes proud worms-meat gilded potsheard art thou more lofty and higher then the Highest Yet humbleth he himself to the cry of the poor c. So let us go and do likewise Therefore will I call upon him So David thinks himself much obliged unto God because he would vouchsafe him audience Is it not then a strange inversion Romanists have made God is obliged unto them because they pray unto him so farre beholden that for this that they pray he must in justice pardon sinnes and accept it as satisfaction for other defects Mentior if this be not their doctrine that praier is a work of satisfaction making Gods justice amends for their other things amisse I know what they talk of the painfulnesse that is in it and of the charity that forms it but this I would fain know for my learning First Who is it that hath benefit by our prayers God or we Whose necessities are supplyed Gods or ours What when we reap benefit by prayers God * See Iob 35.7 none shall we think the Lord beholden unto us Secondly Who is it that gives hearts to pray If Paul say true we know not what or how to pray as we ought except Gods * Rom. 8.26 Zech. 12.10 Spirit help our infirmities Who are we that we should be * 1 Chro. 29.14 able to offer so willingly saith David and who are we that we should be able to pray so fervently so devoutly so faithfully Thirdly Nay in our best prayers are there not doubtings waverings wanderings coldnesse of affection yea * Isa 64.6 pollutions and yet forsooth God is beholden to us that we will pray to him not we to him for his grace in hearing Fourthly Is it not Debitum have we not a mandate to pray suppose it be with greatest devotion with longest continuance yet is it not commanded How then say they we make amends for other sinnes by praying as if the creditour were beholden to his debtour for that he payes his mite when he ows his talent But we return to David Not God to him for praying but he to God is beholden for hearing and so farre as that now he bindeth himself to limit his devotion to God so long as he lived The question a new is raised Whether it bee lawfull to vow a commanded duty Why doubt we It is a duty to limit our devotion our religion to God yet David vowes it suppose you he sinned in it elsewhere he swears to keep Gods righteous judgements did he sinne or supererogate Surely such vows have this good use to Gods children they ever increase the obligation to performance and make more fearfull to offend But let us see the meaning of the words First The thing he vows is to call upon God Secondly The continuance of it so long as he lived Invocation in Scripture is taken First Tropically for the whole worship and service of God as 1 Cor. 1.2 2 Tim. 2. Secondly Properly for that Act of religion which we call prayer whether one or both be here meant is not curiously to be disputed though perhaps he means properly As long as I live Heb. in my dayes which Master Iunius with more acuity then solidnesse limits to the dayes of his affliction as if David here meant no other dayes of his then the dayes of his affliction as he would make probable by Psal 137.7 and Lam. 1.21 Better our English Paraphrase so 2 Kings 20.19 Is it not well that peace and truth shall be in my Dayes Hezekiah What means he In dayes of his affliction Nay all dayes of his life Iob 27.6 My heart shall not reproach me in my Dayes What 's that Not all the dayes of my life see 1 Sam. 1.11 But so doth David now to limit his devotions this of prayer especially to God onely that no other god falsly so called nor I dare say Saint nor Angel should rob God of his honour And such fruit should Gods favours have in us to glue our hearts unto God and to make us continue glued unto God without separation see Act. 11.23 Psal 16.2 4 5. and 115.3 to the 12. verse These reasons we have First That favours we have from God none other can afford us nor Saint nor Angel nor Idoll nor Devill amongst the gods there is none can do as thou doest when Baal's priests are brought to tryall how doth Elijah ply upon them Cry * 1 Kings 18.27 aloud questionlesse he is asleep or in pursuit of his enemies * Isa 63.16 Doubtlesse Thou art our Father our Redeemer though Abraham be ignorant of us all Secondly Besides we know the * Exod. 20.5 jealousie of our God how ill he brooks the least lowring look towards an Idoll Thirdly The impotencie of all other Idolls whether reall creatures or but phantasmes to help and succour us or to avenge their own quarrell Will ye plead for * Iudg. 6 31. Baal If he be a god let him plead for himself c. Fourthly Is there any more ready to hear more mercifull to respect our misery more humbling himself to incline ears to our prayers they mislead you that would have you to go to God by * Col. 2.18 Angels First Where is your warrant Secondly Can they hear Thirdly Are they more willing to hear Vse An exhortation in no times so necessary as in these so wavering and beginning to halt betwixt the two opinions 1 Kings 18. yet have we Davids reason to limit us to our God and his religion First How many gracious deliverances hath he given us How oft hath he made our enemies the tail us the head Secondly How many prayers of ours hath he heard in famine in pestilence in warre Thirdly What wonderfull peace and prosperity hath he given us and yet doubt we whether we be in the right I am

Me thinks he would teach us to draw any other with our selves whatsoever he be though it be by the belly to glorifie the Name of God and I assure you I am of his minde and dare avouch it pleasing to God if Saint Paul could say when Christ was * Phil. 1.18 preached whether by pretense or in sincerity I know not but that we may say so God be pleased whether for a little countrey or a great one and if I be not deceived this is the reason Saint Paul urgeth on us to do good to all Gal. 6.10 and our * Matth. 5.16 Saviour Let men see our good works that if nothing else yet the taste of our table-chear may draw them to God surely me thinks whether by the belly or by the back we draw them to God so they be drawn it is not materiall God drew the Magicians of Persia by a * Matth. 2.2 starre fitting the means to their humour Christ his Disciples fishers by promising a fishing of better value and if we keep our selves to the humour of the people while the means are good and the intention honest what harm is it our Saviour fits parables to this end I shall seem a fool in speaking my minde yet I assure you I speak Gods truth and no man can on sound ground contradict me These outward curtesies that are common and publique I should advise Gods people to shew as much if not more to Aliens then to those who professe themselves Gods people My Reasons are First The slighting of them occasions blasphemy of the holy Name of God as if we preached no Doctrine of humanity understand relieving of naturall necessities is a work of humanity not onely of Christian duty Secondly Respect to them occasions their liking of our Religion the Faith that we professe so that without the Word they are wonne by our * 1 Pet. 3.1 conversation Understand This is a naturall notice Deus est beneficus bonus creaturis out of which Principle Heathens can judge whether our Religion be of God for true Religion fashions to the Nature of the God we serve We love I know not how enclosures of our favours to them who are actually the sonnes of God Saint Paul allows them to be prefer'd but if I mistake not he means in private not in publique or common Gal. 6.10 I am sure our God we serve loads with his * Matth. 5.45 temporall blessings the worst men and I know not how we can erre in imitating him VERSE XI.V. I will pay my Vowes unto the Lord now in the presence of all his people A Second Branch of Resolution I will pay my vows Wherein are three things observable First The Act. Secondly The Matter Thirdly The Circumstances What is a Vow Generally a solemn promise made unto God with intention of obliging our selves to performance There is First Propositum Settled and firm * Act. 11.23 1 Cor. 7.37 purpose of heart 1 Cor. 7.37 which place Papists ill traduce to a vow for though a vow presuppose such purpose yet doth not purpose make up the whole nature of a vow Secondly Promissum a promise which adds to Propositum obligation of the Promiser and may be either to men or God when it is made to man truth is violated if performance follow not when to God not truth onely but piety is violated Religion binding to performance and of this nature is Votum Thirdly Iuramentum when to the promise an oath is added for confirmation the Promiser obliging himself to God under the penalty of a losse to performance now whether the thing promised be intended to men or God the oath binds Fourthly There is Votum wherein is a promise and that made to God for vowes and prayers have all the same Objectum cui because they are both Actus Religionis so differs it from a promise generally taken which may be made to men To which if you adde the other two First Solemnity Secondly And intention to binde our selves to performance ye have the full and perfect nature of a vow Kindes are diversly distinguished First By their matter some are Moraliter Pia as when the duties are Morally prescribed precepted here the vow increaseth the obligation examples we have Gen. 28. The Lord shall be my God see also Psal 119. and Psal 56.12 Thy vows are upon me O God I will render praises unto thee If any ask to what use such vows served Answ They are vertuous preventions of inconstancie in morall duties Secondly Monitours and excitements to more carefull observation Thus it fares with us often our necessity or perill oft wrings from us purpose and promises of more strict obedience the storm over-blown we are oft forgetfull of duty as Pharaoh as Israel the pious meditation of a sound obligation by voluntary vow laid upon our selves layes on us a necessity of performance whiles we think every omission of duty becomes a double sinne unto us First By breach of precept Secondly Of Vow Secondly There are vows Moraliter Impia such that of those good fellows Act. 23. who bound themselves by a vow by a cursing to eat nothing till they had slain Paul such frequent amongst Papists confirmed not onely by oathes but with the solemnest receiving of the Sacrament to murder Princes c. In which performances is double sinne First Factum impium A wicked fact done Secondly Abuse of so solemn an Act of Piety to Impiety Thirdly In the old Testament were another sort of vows of duties ceremoniall as of Peace-offerings Thanks-offerings of the severall things they enjoyed Levit. 27. which the people either in perills or otherwise of voluntary devotion vowed unto God see Psal 132. with these in the New Testament we have nothing to do Fourthly Yet something we have a little answerable thereto which may lawfully and conveniently become matter of our vows such I mean as are made De Diophoris or of circūstances in things that are De gonere bororum as to give Calvins instance Suppose a man should observe himself troubled with vain pride in using costly or curious apparell and to prevent this vanity should by vow binde himself to abstain from such attire or if by the use of some delicious diet he should finde himself infested with motions of luxury Nihilo satius fecerit then by vow to binde himself to abstinence and to put this knife to his throat as Solomons phrase is if he be a man given to appetite Like is to be thought of the vow of alms or consecrations to be made to maintenance of works of piety or charity though no necessity to vow yet lawfull and in some respect obligatory and binding Other distinctions of vowes there are many amongst Divines First Absolute made peremptorily without any condition expresse or tacite an example whereof see Psal 101. Secondly Conditionate which binde onely upon supposition Thirdly Temporary vows wherein a man bindes himself for a time or times to

to teach what should be the affection of all Gods people that is as Saint Paul * 2 Cor. 1.6 To draw others to joyn with us in our praising God Thirdly If ye respect the lavish multitude I am perswaded it was one end that if by nought else yet by the belly they might be drawn to know and glorifie the Name of God From which ceremonious Ordinance grounded upon these foundations something might be observed which toucheth us ye have been taught that though ordinances of Jews binds us not in their superficies or according to the Letter yet they binde according to their Morall Intelligence as for example though we be not bound to abstain from Swines-flesh yet we are taught by the Ceremony to abstain from Luxury which that Ceremoniall Observation led unto So though we be not bound to our Sacrifices of Goats and Bulls no not in Thank-offerings yet to the Morall Intelligence we are bound As this First To stirre up our selves by all holy outward means to praise God with alacrity and chearfulnesse of heart for the favours he hath vouchsafed us and that I am sure is a duty I mean not onely to praise God but to use all good means to excite our selves with chearfulnesse to praise his Name see Psal 103. Isa 38. This is that which the Rule interpreting the Commandments leads us unto that is Where a duty is prescribed there all holy means leading to the duty are prescribed as thus To speak Ad cor nostrum where it is commanded to provide for families all holy means conducing thereto are prescribed because the duty without it cannot be acquired frugality therefore is required so where drunkennesse is forbidden company with drunkards is forbidden where chastity is commanded abstinence from lascivious company is commanded where giving to them that need there labour is enjoyned Eph. 4.28 c. We seem to love good duties Vse yet to be out of the love of the means fain we would go to heaven but we are loath to be sent thither by preaching yet * 1 Cor. 1.21 by it we must thither Fain we would have preaching but we are loath to afford the Minister his maintenance it must be ere ye have it as ye should have it Fain we would have assurance of salvation but we are loath to mortifie the flesh seemingly we fain to mortifie the flesh yet we are loath to pinch the belly or the back c. What God hath joyned together let no man put asunder God never meant to bestow heaven on us or any thing leading thereto but by means I mean for that which is ordinary I beseech you let these Reasons sway you First God never accounts that man willing to be saved or to do any thing available to salvation that refuseth the means he affords to salvation Matth. 23.37 I would have gathered you you would not Would not who would not be gathered to God But in as much as they refused the means therefore saith our Saviour they would not Secondly The means we chuse may prove no means but impediments when God appoints the end himself will make the choice of the means but for gathering and strengthening his Church he hath ordained Word and Sacraments will we be saved without these means we shall never be saved Thirdly Why do we not consider the means may be taken from us I know no Kingdome or Church in the world to which they are entailed The Church of the Jews those of Asia were Churches as we are so was that of the Palatinate yet now we see what is their Fate Though God will ever have a Church upon the earth yet hath he no where promised to have a Church in England see Am. 8.11 Fourthly Suppose the means stay with us yet First Upon our contempt they may be * Isa 6.10 cursed to us that though we hear we shall not understand and become occasions of our farther blindnesse and hardening Secondly We may be taken from them by sicknesse prisonment banishment death and then what becomes of our poor souls I mean still where we have carried our selves contemptuously toward the means This then I would advise use the means which God hath prescribed Now whereas David according to Gods ordinance draws others to joyn with him in praising God we observe our duty and that is not to content our selves onely to do religious duties but to draw others to fellowship in them so did Andrew and Philip Ioh. 1.46 so it was prophesied of the last times Zech. 8. Isa 2. but our times live to confute prophesies We have these Reasons First Our reward is greater Dan. 12. such shine as Starres Secondly They may supply our defects all having not like faith nor like fervency nor like disposition to receive joyn all together we may perhaps make a complete sacrifice Thirdly Compassion me thinks should move us Iud. 23. It is likely they that praise God for us would more praise him for themselves Taxed here are First Negligents in this duty who though for their own persons they be carefull yet for others are regardlesse * Gen. 18.19 Abrahams commendation was he would charge servants and children after him His sonnes we are if we walk in his steps Secondly Hinderers of the duty First Positively Doing what deterres from religion for whom I may say is reserved the blacknesse of darknesse for ever whether it be by counsell or threatening or punishment Oh that such would consider what Saint Paul speaks * Rom. 14. Destroy not thou thy brother for meat for whom Christ died What doest thou but as much as in thee lies hinder the intention of our Mediatour What should I say for example though this I know the exemplury sinner is the most grievous of all sinners To him not onely his personall sinnes but those which have been by his example shall be imputed And what say you to toleration of evill 1 Cor. 5. if it be but connivence at omissions certainly it suits not with that should be in Christians I beseech you hither let us bend our selves First We see Adversaries Atheists Papists all drawing to their practise Shall not we be as zealous for our God as they are for the Devill Secondly We see the Devill himself bestirring himself because his time is * Apoc. 12.12 short and how short our time is who knows once this we know he that * Pro. 11.30 winneth souls is wise and he that converts another to righteousnesse shall * Iam. 5.20 save a soul and cover a multitude of sinnes Thirdly If we shame to learn of carnall men or of the Devill let us learn of God and consider the end why he gives us gifts not for our own benefit onely 1 Cor. 12.7 but for the benefit and profit of others see Luke 20.32 When thou art converted strengthen thy brethren Next considerable are the means David chuseth to draw the people to fellowship in his thanksgiving It is by a Banquet