fellowship 219 c. Grace how like 4. Its spreading nature and excellencie 19 c How it may be lost how not 118 c. We must labour to worke it in others and why 19 c. We must grow in grace if we wil be like Christ 262 263. H HAte sinners and how 10. Sinne and why 39 Hearing of Gods Word needfull and excellent 142 c. Obiections against it answered 143 How to heare and faulty hearers 14â— c. How we must heare and why 172. 181. Heaven hoped for in vaine by many 88. Holinesse See sanctification How the Saints are holy Honour due to God How God is honoured Why with soule and body both Why with the soule especially How with the tongue and life 72 c. Motives to honour God 84 c. Honour of the Saints 198. And of their communion See glory Hope of Saints its excellency 236. Hosts are Gods 122. Husbands duty 203. Saints husband transcendent 46 203. Hypocrites how hurtfull 26 55. I IGnorance hurtfull its fruits 97 273. Inheritance of Saints unparalel'd 45. Inhabitation in Christ See Christ Whence it is 270 271. Ingrossers of corne censured 67. Imitation of God wherein 138 c. Of Christ wherein and why 257. Of men wherein 262. Imprecations to be shunned though Saints have imprecated and why 76. Imputation of Christs righteousnesse 235. Ioy of the Saints 129 192 224. Why they reioyce 239. Iustice of God by whom abused Obiections against it answered 77. Iustification handled with its causes and fruits 233 c. Whence it is how it differs from sanctification 237. How once iustified are alwayes 240. K KNowledge saving honoureth God 73. It is needfull to do Gods will 97. and necessary to enioy Gods Spirit 272. L LAbour in lawfull callings commendable 24. When not to be taxed of covetousnesse 68 103. Labour on the Lords Day See workes Lords Day why so called 150. Duties of the Lords Day See Sabbath Law how it is kept by the Saints 187. It binds How Christians are under the Law how not 184 192. How free from the Law 243 c. Liberalitie See mercy It s excellency 224. Liberty of Christians frees not them from Gods service 192. Not from authority gives not liberty to sinne Frees not from sinne 243. Not from the obedience of the Morall Law 243 c. Wherein Christian liberty consists and its excellency 248 c. Life godly honoureth God 83. Love of God to us how great Gods lovelinesse 49 c. We ought to love God Who truly love him 46 c. Their paucity 47 c. Love to God greatly rewarded the first and great commandement and how 49 c. It honoureth God 74. By it we cleave to God 190 The rule of love 194 c. What the Saints do love 239. Motives to love God 49 c. Love all men why and how all Saints and how 9 c. Love of Saints whence M MAn an excellent creature 85. Serves himselfe sinfully served sinfully how Disswasives Meditation for the Lords Day 165. Delightfull meditations 173. See thoughts Mercy of God what 79 60. To whom it belongs no incouragement to sinne 60 79. By whom it is abused 79. Mercifull workes of diverse sorts Their excellency 170 c. Who must give when how much of what how 13 c. N NEw creatures How Saints have all parts new 238 c. O OAths haÌ„dled by creatures 81. Rashnes Disswasives 81. Excuses answered 82. See swearing Obedience to Gods Law part of the Covenant of mans part 182. P PEace of Saints excellent with them necessary 34 c. What we must yeeld to for peace 36. It s excellency 235. Wicked have no peace 226 c Perfection how Saints perfect how not 139 242. Obiections answered 55. Persecutors of good men wofull 126 c. 209 c. Pharisees what who like them in these dayes 56. Piety a cause of persecution 212. Please God what pleaseth God that is to be chosen 177. Poore of two sorts 68. They must depend upon God 68. Be content 109. Poverty not to be feared 123. Christs poverty 222. Prayerlesse persons woefull 140. What prayers are fruitlesse 140. What kind of prayer is prevailing 141. It is a duty for the Lords Day 170. Yea delightfull 172. It is part of the covenant 182. Needfull 272. Whence it is 270. To pray for earthly things lawfull 103. Preachers are builders 207. Their faults may not keepe us from hearing 143 c. Priviledges of the Saints 218 c. Prophanest people usually the greatest persecutours 212 Profession is good though some Professors are bad 29 c. Providence good and lawfull 68 103. See depend on Gods providence Pure how Saints are pure 141 242. Puritanes what meant 29 212 No Pharisees 56. Not covetous 69. Not of wicked life 214. Scarce any of them begge 70. Or come to the gallowes 113. R REading Scripture and good Bookes a Sabbath duty and how to read 169. Recreation for the Lords Day 171. What is unlawfull 160. Redemption for Gods honour 80 86. It s excellency 86. Regeneration whence 270. It s necessity Danger of its want â— 72. Reliefe See mercy Remission of sinnes a great favour to whom it belongs 224. See forgivenesse Repentance late very dangerous 61 c. Reproofs how to be used who faulty Why we should reprove 32 c. Restitution 17 39. Riotous persons usually covetous 66. Revenge a great sinne 39. Reproches for Christ should not discontent 110. Not to be feared 123. Riches uncertainty 105. Vanity 106. Of the Saints 222 c. S SAbbath Day to be kept holy the name is Morall it s many names Motives to keep it holy and what then lawfull and unlawfull 149 c. Sacraments of the Iewes and ours how the same how differ Excellency of ours 181 c. Saints fellowship See fellowship Their excellency 127. Their portion to be afflicted 126 210 Sanctification handled with its fruits how it differs from iustification 237 c. It is necessary 272. Whence it is 270. Sathan not to be feared 124. His obiections against perseverance answered 119. Scripture though alledged by Hereticks decides controversies 2â—6 Seeking of God a needfull duty what it is manner and meanes of seeking and motives to seeke God 146 c. Servants of God who who not Services of God and of others How to serve God and why bad Masters hindering this service of God 191 c. Sicke persons duty 170 Visiting them a Sabbath duty 170. How to visit who faulty in visiting 170. Sincerity needfull 92 272. Its signes 93. 〈…〉 a Sabbath 〈…〉 ing 〈…〉 Sinnes 〈◊〉 be concealed 23. And why 28. Sinne 〈◊〉 shunned 53. Yea secret sinnes 〈◊〉 〈◊〉 57 9â— Least degrees of 〈◊〉 〈◊〉 all sinne and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints and wicked men 57 c. How good men sinne ibid. What they do having sinned 59. How they are free from sinne 124 245. Their sinnes no incouragements to sin 62 c. 〈◊〉 encouragements answered 60 c. Disswasives from sinne 63 136 c. Sinne must be shunned if we imitate Christ 262. How sinne is infinite 78. God no author of sinne 77. It is an evill master by whom it is served disswasives from serving it 198. Sinnes of former times â—s great as now 254 255. Why seeme greater now 255. Sheepe of Christ their duty 276. Sonnes of God who 201. Their duty See Father Society See fellowship Soule is to honour God and first 73. Sparing how commendable 25. Spirit of God dwels in Saints Its fruits in them their miserie who want and scorne this co-habitation 270 271. Who falsly boast of the Spirit Who have who want the Spirit 272 273. Duties of both 274. How the Spirit is grieved how quenched how gotten how kept 275. Sports whether lawfull on the Lords Day Reasons Disswasives 160 c. Strength Spirituall whence 207. Swearing now an honour to God 80 Anabaptists confuted Disswasives from all evill kinds of swearing 80 c. Excuses answered 81 c. Sorrow of Saints 239. Sufferings See afflictions T TOngue is to honour God 74. Many wayes 74 c. Thoughts unlawfull on Gods Day 164. Time-serving hurtfull 93. V VIsiting the sicke a Sabbath duty How who faulty 170 Vsury a filthy sinne 92 100. W VVAnts temporall how supplied to the Saints 123. Will of God must be done 88. It s reward 88. It must be done totally 90 Faithfully 92. Timely 93. Continually 95. Meanes motives let removed 96 c. Mans will contrary to Gods 97. Word of God a Word of faith grace salvation reconciliation life 142. It s excellency 75 172. It is to be talked of 74. Not to be iested with 75. No to defend vice nor disâ—hearten vertue 75. Not to be used in charmes 76. Words not fit for the Lords Day 163. What then commendable 167 c. Workes of God for his glory mans good 165. Workes unlawfull for the Lords Day with disswasives 157. World by whom served disswasives from serving it 197. Wrath a great sinne 39. Wicked men are fooles 128. Their society to be shunned and why 6 c. 135 c. Y YOung people should do Gods will and why 93.
lawfull and not gainsaid by higher authority and shall we refuse to obey the Divine and heavenly precept of the Lord whose will the creatures readily fulfill although it thwart and crosse the order of nature fire ceasing to burne lions laying aside their ravening disposition waters becomming unpaflable an asse speaking ravens officiously serving a Prophet and those swift runners in the firmament standing still the one upon Gibeon the other in the valley of Aijalon and shall we disobey an edict so just and profitable of a God so gracious and powerfull 2. Will the adventurous Merchant seeke for pearles the resolute souldier for honourable conquest hardly if ever attained And shall we neglect to seeke the Lord so easily found if rightly sought 3. Are all such lyable to the dreadfull wrath of God who neglect this duty And shall we incurre such fearefull plagues 4. Are the Lords gracious promises so ample and rich His rewards graunted to such as seeke him unspeakable for number and valuation And shall we refuse them No no since the Lord hath commanded us by his authority then which none more Soveraigne to do a thing neither impossible nor difficult the neglect whereof being perillous the performance whereof being very profitable we resolve hereafter through the assistance of his grace although worldly men with desires insatiable as hell seeke for either new-fangled toyes as the fantastique fashion-monger excessive dainties as the gourmandising glutton undeserved renowne as the ambitiously insolent earthly pelfe as the dunghill Mammonist or such like idle and unprofitable if not hurtfull things to seeke the saving knowledge of God of absolute necessity of excellent dignity and unspeakable utility to seeke the love and favour of God being both free and great tender everlasting and unparalel'd by obeying him So will we seeke that we may know him that knowing we may obey him that knowing and obeying we may enjoy him That thus seeking to please to pacifie and possesse we may obtaine and enjoy this fellowship with the Father CHAP. XII The seventh Meanes and Duty is sanctifying the Lords Day HAve we or desire we fellowship with the Father If 7. Meanes Duty we have declare it if we desire it seeke it By keeping Gods Sabbath choosing the thing which pleaseth God taking hold on his Covenant serving the Lord c. That all these are markes and duties of such who have fellowship with the Father and meanes for such to use who desire to get or keepe communion with the Father The Lord himselfe by the mouth of his servant Isaiah doth sufficiently declare 56. 3. In which chapter is contained a pre-occupation or removing of a secret objection or inward temptation made by the pious Proselites and godly Eunuches against themselves the former objecting separation from Gods people the latter their miserable estate the Law cursing the impotent and childlesse To which objection the Lord himselfe makes answer in which he plainely doth prohibite such reasonings and disputings and interdict such imaginations and collections let them not say and promise better and greater prerogatives then those which they wanted So bee that these strangers and Eunuchs were such who had joyned themselves to the Lord ver 3. and declared this conjunction by these practises of piety ver 4. 6. and therefore I may safely and warrantably adde to those former meanes markes and duties these following The keeping therefore of the Lords Sabbath is a signe and meanes of mans communion with God Although then there were many Sabbaths of the Lord called his to shew Justin cals it the day of the sunne because he writes to the Gentiles saith Wallaus Instinus diem solis appellat quia ad Gentiles scribit Wal. cap. 7. p. 147. Qui dies solis a profanis Dominicus a Sanctu dicebatâ—r Beza in 1 Cor 16. 1. Qui oliâ— dies solis nunc dominicuâ— dicitur Jdem Iun. Trem. bib who was the author of them and to what end and use ordained and to distinguish them from Idols Sabbaths or feasts of false gods or divels viz. 1. Eternall celestiall and glorious 2. Temporall and typicall which were shaddowes of the other Which temporall were some of yeares some of weekes and some of dayes yet in regard that onely of daies of the temporall is now remaining I purpose to confine my selfe to that And passing over those ceremoniall and Iewish Sacrifices which are wholly ceased as 2 lambes of a yeare old without blemish 2 tenth deales of fine floure mingled with oyle and one drinke offering thereof Numb 28. 9 â—0 I will onely point at some of these substantiall and morall duties which God once commanded and never since forbad Call the day what you please neither am I scrupulous or contentious about words 1. Either Sunday which is an ordinary Name of the day Dies Luâ—â— Diâ—s Maâ—tâ— name of the day as Munday c. for the rest of the daies Saint Luke calling a certaine hill in Athens Mars hill Acts 17. 19. 2. Or the first day of the weeke as Saint Paul doth 1. Cor. 16. 1. 3. Or the Lords day because the Lord then Cannon 13. Tertul. lib de corona â—ilitis c. 3. Cyprian Epist 36. ad Fidum de infanâ—ib bab p. 231. Priâ—us dominicus Propterea quod Dominus a morte ad vitam redierit dominicus appellatur T. 1. p. 105. 5. in Psal 118. rose as Saint Iohn Rev. 1. 9. The Canons of our Church our pious statutes made concerning this day in the reigne of our gracious Soveraigne King CHARLES This day was called the day of the sunne by the prophane the Lords day of the Saints saith Beza It was in time past called the day of the sun now it 's called the Lords day saith Beza So Tertullian saith Cyprian and others and the ancient Fathers as Chrysostome because the Lord in it returned from death to life it is called the Lords day 4. Or the Sabbath which name is used and is not Iewish 1. The name being morall not ceremoniall 2. It lively expressing the nature of the day 3. The rest being perpetuall therefore the name may although our Lords day hath not that name in the new Testament For 1. our Saviour could not speake of it at all it not being till his Resurrection And the Apostles called it the first day the Lords day for distinction sake the better to be understood not abolishing it therfore I hope I taxing no man for calling it by the name of Sunday none will fault me if I stile it the Lords day I having Statute Canon and divine law to warrant me And be intreated to keepe the day holy by doing such duties which remaine to be performed of us under the Gospell This keeping being a meanes of mans communion with God In that it is an occasion and meanes of hearing Gods Word whereby faith commeth and also of receiving the Sacraments and using of Prayer whereby we draw neere to God I will onely
and that concisely point at some of the Lords daies duties I handling them now onely by way of use to another doctrine That we may keepe the Sabbath or the Lords day we must observantly take notice of the negative and affirmative precepts Negative precisely prohibiting the doing of any manner of works 1. Servile wherein we serve our selves not God therefore all sinfull actions of body and soule for although these are strictly forbidden euery day yet it is a greater sin to do them upon this day it offering fewer vrging or alluring provocations and affording more helps and Per voceâ—â—pus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non intelliguntur directè opera hominum vitiosa quia ea nunquam conceduntur sed opera servilia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servirâ— per qua scilicet â—â—â—squisque pro ratione vocationis suae victum exâ—rcet c. Wallaeus de 4. precep pag. 7. meanes against them 2. All workes of minde or body needlesse or unnecessary By the word Thou shalt doe no manner of worke are not understood the vitious workes of men because they are never permitted but servile workes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to serve by which every one by reason of his vocation doth pursue his living saith Wallaeus But least I should wander in so wide and spacious a field I will therefore shew you what others which I have read say and then give mine answer onely to some questions Omnis Christi amator Dominicum celebret Diem Diem resurrectioni consecratum Dominicae Reginam Principem Dierum omnium in quà vita c. Epist 3. ad Magnefianos Die vero qui Dominicus vocatur quem Hebraei primum vocant Graeci autem Soli distribuunt qui ante septimum est sancivit a judicijs alijsque causis universos habere vacationem in eo tantum orationibus occupari Honorabat sc Constantinus autem Dominicum Diem quia in eo Christus resurrexit à mortuis Sozomen Histor Eccl. Tripart lib. 1. Cap. 10. pag. 275. Dominicum ergò Diem Apostoli Apostolici viri ideò religiosâ solemnitate habendum sanxerunt quià in eodem Redemptor noster à mortuis resurrexit quique ideò Dominicus appellatur ut in eo à terrenis operibus vel mundi illecebris abstinentes tantuÌ„ Diviniâ— cultibus sErviamus ipse est primus dies seculi in ipso formatasuÌ„t elementa muÌ„di in ipso creati sunt Angeli in ipso quoque resurrexit à mortuis Christus c. Serm. 251. dâ— tempore Videâ—mus ne sed diâ—i dominici sequestrati a rurali opere ab omni negotio soli divinâ— cultui vacemus Ibid. Neque venatione se occupet diabolico mancipetur officio cirumvagando campos sylvas clamorem cachinnum ore exaltans Ibid. Tunc ipsi foris aut causas dicere aut diversis student calumnijs impugnare aut videlicet in alea vel in jocis inutilibus insidiari quatenus unus punctus diâ—i ad dei officium reliquum diurnum spatium cum nocte simul ad eorum deputetur vâ—luptates Idem Ibid. Melius vtique toto die foderent quam toto die saltarent Con. 1. part 1. in Psal 32. Melius enim arare quam saltare in Sabbato illi ab opere bono vacant opere nugatorio non vacant in titul Psal 91. Non hoc autem solum ratione aptum est tempus ad benignitatem prompto alacri animo exercendam sed quod habet quietem remissionem immunitatemque vacationem a laboribus Chrys Tom. 4. pag. 545. in 1. Cor. Homil. 45. Primo die qui dominicus appellatur celebres Magistri ac doctores Sancti patres nostri nobis canendum Psallendum centesimum decimum octanum Psalmum tradiderunt T. 1. Pag. 1055. Ignatius that ancient Bishop of Antioch in his 3. Epistle which is none of his 5. counterfeit Epistles saith Let every one that loveth Christ keep the Lords Day which is the Queene of dayes in which death is overcome and life is sprung up in Christ Renowned Constantine ordained as followeth That day which is called the Lords Day which the Hebrewes call the first day which the Grecians attribute to the Sun which is before the 7. day he ordained that all should cease from suits and other businesses and to be only occupied in prayers upon it and indeed hee did honour the Lords Day because in it Christ rose from the dead St. Augustine saith the Lords Day the Apostles and Apostolicall men have ordained with religious holinesse to be kept because in the same our Redeemer rose from the dead and therefore is called the Dominicall or Lords Day that in it we may onely attend on the Divine Service this is the first Day of the world in it were created the elements and the Angels upon this Day Christ rose and the holy Ghost was given Manna first descended from heaven upon this day And againe Being sequestred from all rusticall works and businesse wee give our selves wholly to the worship of God Neither let him busie himselfe in hunting and enthrall himself in any devillish work in wandering about the fields and woods making a loud noise and laughter c. And in the same Sermon reprooving certaine disorders on the Lords day hee saith Then scil in the time of the publique worship of God without doores they tel tales or study to fight against others by slanders or to take great paines at dice or other unprofitable sports as if one period of the day was set apart to the service of God and the rest of the day and the night to their own pleasures The same father saith thus in one place They might better digge all the day then dance all the day And in another place It is better to plow then to dance upon the Sabbath they rest from a good worke rest not from a vaine and triffing work And S. Chrysostome speaking of the fitnesse of this day for workes of mercy saith It is a fit time to practise liberality with a ready and willing mind not only in this regard but also because it hath rest ceasing freedome and vacation from labours And in another place he saith Our reverend teachers and instructers our holy fathers have given us the 118. Psalme to sing the first day which is called the Lords day Leo the first commanded Sunday to bee kept holy And that all Christians should behave themselves godly and vertuously all the day long in preaching hearing and remembring the Word of God visiting the sicke and poore and comforting the comfortlesse Leo the third at a Counsell in Ments decreed that Sundaies should be kept holy with all reverence and that all men should abstaine those daies from all servile worke and worldy businesse and that there should be no faires markets or any buying or selling on the Sundaies I have read that in a Counsell at Nice order
yet fully resolved that neither I will nor mine shall if I can remedy it sport and play upon the Lords Day Surcease henceforward O froward flesh to hinder me with thine idle objections Ob. 1 Tell me no more that the Lords Day wil be a sad Day if I may not sport this day bringing sweeter and sounder delights Tell not me that many men must have recreations therefore upon the Lords Day For as my workes have toiled them so my time shall refresh them if such refreshing is needfull I my selfe could not take it well to have another mans toiled servant sent to me for food because he must have food he having wrought hard Tell me no more that many good Divines think them lawfull on the Lords Day for if it be disputable it 's the safest course not to use them And what Divine will say it is not lawfull not to sport upon the Lords Day Consid 3 Whether worldly words are not unlawfull upon the Lords Day 1. Since the Lord Iehovah in expresse words by the mouth of his Prophet Isaiah 58. 13. saith thus not speaking thine owne words 2. And for these following causes 1. Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandement Thou shalt doe no manner of worke the Lord hath commanded the whole man c. Therefore c. 2. Those things which as lets hinder the duties of the Lords Day are forbidden But worldly words as le ts hinder the duties of the Lords Day scil holy conference therefore c. 3. Where bodily workes are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more then bodily workes doe But bodily workes are forbidden therefore worldly words hindering more the sanctifying of the Sabbath Because a man may worke alone but cannot talke without company 4. That Commandement which ties the outward man from the deed done ties the tongue from talking of the same e. g. The sixt forbids murther and murtherous words The seventh adultery and adulterous words The eight theft and deceitfull words But the fourth Commandement ties the outward man from worldly workes and therefore the tongue from worldly words And therefore whether many people are not much to blame who make the Lords Day a reckoning day with workmen a directing day what shal be done the next weeke a day of idle tattle about their pleasures profits gossips tales and other mens matters Whether worldly thoughts are not unlawfull on the Lords 4. Consid Day considering 1. That each Commandement extends to the thought binding it e. g. the 6 from anger the 7 from lust the 8 from covetousnesse c. 2. That the Lord especially requireth the inward man Luk. 10. 27. 3. That worldly thoughts hinder from heavenly and therefore whether those are not blame-worthy who busie their heads upon such daies in plodding about their worldly businesse c. And lastly if it be not a pious and profitable a comfortable and necessarie resolution for a man constantly to purpose to do as followeth Affirm 1 Medit. Whereas many men so be they goe to the Church perswade themselves they have done their devoyre to the vtmost if not superabundantly promerited although before and after those solemne sacred and publique meetings they let loose the reynes permit their hearts licentiously to take liberty of wandring and roming libertine-like into a world of businesses and to plunge themselues into innumbred swarmes of plottings and contrivements for the effecting of some dunghill delights or worldly profits yet I for my part although I cannot as I would will doe what I can to withdraw my meditations upon the Lords day from such like trashy and fruitlesse wanderings and bend them to thinke earnestly and orderly upon 1. The workes of God generall and speciall 1. To the glory of God beholding in their innumerable varieties and melodious harmony the powerfull omnipotency and infinite wisdome of God 2. To mine owne endlesse comfort viewing in these the boundlesse and bottomelesse depths of the Lords ample and gracious favours towards me giving me such a being such senses members calling substance such variety of creatures to delight feed and guard mee such a Sauiour such a Word such excellent meanes to save me c that thus feeding my soule with such solacing considerations I may edge and keene my dull desires to praise and magnifie a God so good and gratious 3. To the humiliation of my soule naturally prone to an overweaning conceipt of its owne nothingnesse pondering the grievous groanings and massy burdens of distressefull miseries Gods justice hath inflicted upon the poore creatures for my sinnes and finding my selfe to come short of them in obeying the will of God I continually fayling they alwayes doing that for which they were made 4. For mine owne instruction these being a large and faire booke written by the LORD IEHOVAH in faire and capitall letters wherein he that runnes if he have but eyes in his head may reade his owne fickle and fading condition being like the withering grasse the basenesse of himselfe made of dust and turning to it againe the uncomfortable irk some and fastidious condition of death a spirituall darknesse scil sinne and iniquity resembled to death and darknes naturall Yea the booke of the creatures is a library so full of learned literature that contemptible Ants and glorious Angels beautified stars and basest vermine yea all beings created to swim and play in the liquid streames and vast ocean to flie about with out stretched wing in the thin and perspicuous ayre or to runne and range upon the sound and solid earth by their contentation with and thankfulnesse for their little pittance and obedience to the Lord their bountifull benefactour preach loudly to me contentment with and thankfulnesse for my so large allowance and obedience to a father so beneficiall to me undeserving That so by the meditation of the workes of God I may be stirred up to trust love feare and obey God pondering and perusing his works of justice and mercy The Word of God especially that meanes of my salvation I last of all enjoyed in the Word of God read and preached for when I consider 1. That this is a daily duty Ios Assidua meditatio memoriam efficit indel ebilem Chrys Hom. 35. in Gen. 1. 8. Psal 1. 2 practised by the best men as David Psal 119. 97. 99. and the Virgin Mary Luk. 2. 19. 2. That as meditation without hearing is erroneous so hearing without meditation is barren and the dulnesse of my blunt and obtuse and Affirm 2 the leaking property of my running out memory I cannot but thinke it a fitting duty upon the Lords day thus to doe Conference 2 Secondly whereas many unguard the doores of their lips and suffer those little unruly members to enflame each others ministring and
die that sacrifices by this meanes are made abominable new moones and Sabbaths hatefull and prayers not sufferable It is most unlike Gods workes Sinne is a worke of the flesh Gal. 5. 19. His of the Spirit Sinne is a worke of Sathan 1 Iohn 3. 8. Sinne is a worke of the body Rom. 8. 13. His of the Spirit It is that which Christ Iesus his Heavenly Husband soules Saviour by whose meanes it is that the Lord is become his gracious Father came to destroy 1 Ioh. 1. 7. 22. 3. 5. And that upon good grounds It being against his Fathers glory the salvation of his Elect it being contrary to his Fathers works and advancement of his kingdome CHAP. IIII. Duty 3. Saints must depend on Gods providence IF God be our Father we ought to cast our care upon him Duty 3. depending upon his fatherly providence for food rayment and the supply of all outward things This truth being a maxime surely confirmed in those sacred lines written by the heavenly Majesty and generally assented unto by all men I supposing there is not a man to be found either so unexperienced or brainlesse as not to consent that childrens sole dependance is on parents wise and carefull providence I shall not need long to insist in the confirmation of this Thesis In a word David Psal 55. 22. hath these words Cast thy burden upon the Lord q. d. If there be any thing which troubleth thee or that thou thy selfe standest in need of commit the care thereof into Gods hand staying thy selfe altogether upon his providence He shall sustaine thee i. God will play the part of a good Father St. Peter 1 Pet. 5. 7. Casting all your care upon him for he careth for you Let it be the badge and character of all gold-sicke Mammonists and earthly-minded worldlings in whose catalogue I include not onely greedy inclosers cut-throat usurers unjust getters but also swil-bellyed drunkards lascivious wantons riotous spend-thrifts c. For although these in their owne apprehensions and the worlds conceipt are free from avarice Yet it 's evident that they are notable Mammonists as thus 1. Those are truly covetous whose desire of other mens goods is such that for the obtaining thereof they sticke not to use meanes indirect and unlawfull Eph. 5. 5. But these riotous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudater alioni avidâ—â— avarâ—â— Eph. 5. 5. roisters for the generall have desires enlarged as bell after their neighbours goods little regarding how they get so they may have to spend upon their lusts hence it is that they 'le be usurers make no scruple of oaths lyes or any such like sinister means to minister fewell to the consuming fire of their insatiable and ravenous lusts 2. Those who desire worldly things before and above any 〈◊〉 Col. 3. 5 thing are covetous persons Col. 3. 5. But these jolly follows desire wordly things before above any thing For they pursue with such enraged thirsting appetites carthy drosse that they will not refraine upon the Lords Day from plodding and pratling about their adored God They cannot spare the Lord a fragment of their time to pray with their families or in private They cannot when God by his judgements soveraigne authority by commandement the necessities of their brethren and their owne duty in joynes sanctity dayes of humiliation and fasting least they should be undone 3. They who are lovers of mony are covetous persons as appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by coÌ„paring He. 13. 5. 1 Tim. 6. 10. In both which places the word is the same and translated in the one love of mony in the other covetousnesse But these men are lovers of money preferring it before the glory of God their soules health and their poore brother And therefore although they stick not bravingly to defray large expences at some drunken sitting and lash out in trimmer attyre perhaps then their neighbours yet are not to be excluded the lists of covetous persons Let it be I say the note of such to distrust Gods gracious providing for them From which mistrustfull diffidence Insoelicissimi pâ—uperes sic sunt quasi inter concertantes procellas in medio mori positâ— nunc istcrum 〈◊〉 nunc all num stictibus â—bruuntur Salv. lib. 5 pag. 514. their in humane depopulations unnaturall usuryes purloynings lying defrauding and an innumbred swarme of such unconscionable kinds of gettings whereby they teare in pieces their poore brethren contrary to the lawes of grace nature and charity doe streame forth But let not the least thought of diffident distrustfulnesse seaze upon the innobled soule of any in Gods family No not of such whose drooping soules are ready to saint and sinke under the pressures of poverty and scantnesse 1. For be it that inregard 1. Of the inhumane practices The poore mans hurters of madded and irreligious depopulatours an order of men more worthy banishment from our English Coasts in my apprehension then the jesters juglers loyterers vagabonds and fooles which Marcus the Emperour shipped from Rome these being in my conceipt the greatest bane to our Common-wealth robbing 1. Our Dread Soveraigne of many able subsidy men so of maintenance Of many able fighting men so of safety Lessening the number of his subjects so of honour 2. Our country of its native commodities corne and cattell the towne in tillage maintaining farre more cattell then the same inclosed And of the fruitfull endeavours of many able bodies there being a necessary dependance of the greatest number of trades upon the tilled towne and the tilled towne besides the many benefits other wayes affoords imployment to as many if not more shepheards then the same inclosed 2. And in regard of the never satisfied thirsting appetites of greedy gripes of this world whose hunger after golden vanities cannot be satisfied with any additions to their former sufficiencies Which unquenchable humour causeth them to get into their hands as much as possibly they can little considering that the Common-wealth is benefited most by distribution of its imployments into as many families as is possible and to ingrosse in these scarcer times more corne then is fitting to turne the staffe of bread excessively into a drunken commodity for their owne inrichment no price being ever great enough to satiate their greedy appetite to be wasted by the sons of Belial upon their quaffingale-benches whose vicious humour is so patronized That what with Officers unwillingnesse to displease their drunken neighbours nothing regarding God King conscience and the present calamity What with the many proctours such have in private and publique some in pulpit daring to exclaime against those who disease these drunken Divels Except Iustice deales wisely and resolutely it wil be as great a waster as I know any Be it I say in regard of these two evils it is a matter of great difficulty if not of impossibility to have befitting subsistence for the greatest part of the poorer sort of people The former depriving them
serarum lachrymosa spectacula -Iiaec olim Christiani Principes curarunt At hadiè esta vix Episcopis curae sunt Gualte◠in Hom 33. in Mar. 3 pag 33. Theodoslus Valentinianis Arcadius Leo Antonius à quibus prohibitum est paenis exhibere hoc die spectacula aut voluptatibus dare operam Wall ex Bucero p. 74. Vt omnis profinitas carnalis oblectatio ex eu exulet Deinde hoc necessarium est ne aut ejusmodi oblectamenta usurpentur quae fructum auditi Verbi aut reliquorum pietatis extrcitiorum intercipiant aut etiam miumtat sed potius ut eis inserviant ad ea majori cum vigore resumenda hominem disponam Wallaeus pag. 133. peevish exercise of sporting They offend which apply this day to pride disdaine dice cups and impure studie of pleasures Neither do we suffer Festivall Dayes dedicated to the Majestie of the Highest to be occupied to any pleasures either to be detained refreshing the vacant time of a religious day in any filthy delights Let the stage play or the Circensian exercise or the lamentable spectacles of beasts challenge nothing to themselves on that day c. This was a Law of Leo and Anthemius Emperours In times past Princes did see to these things but now Bishops scarce regard them And Wallaeus who saith Theodosius Valentinian Leo and Antonius forbade by punishments to behold plaies on this Day Againe That all profane and carnall delights be banished from them and then this is necessary either that such recreations be not usurped which prevent or weaken the profit of the Word heard or of other exercises of pietie but rather that they may do service to them and frame a man to begin againe the same with more livelinesse 2. And whether they have not an absolute inhibition by that authority which is without contradiction Isa 58. 13. Not doing thy pleasure on my Holy day Mans pleasure signifying sometimes any manner of sinfull delight agreeable to our corrupt nature as 2 Tim. 4. 1. lovers of pleasures Sometimes honest delights serving for the solace and comfort of mans life Gen. 49. 20. Giving pleasure for a King 3. And by these reasons The first drawne from the greater to the lesser I reason 1. Rat. thus Where lawfull labours and profitable workes are forbidden as unlawfull there lustfull and wanton actions of sports and delights much more But lawfull labours c. are forbidden upon the Lords Day as unlawfull Therefore lustfull and wanton actions of sports c. much more The former Proposition I take it may be avowable thus 1. Where such actions which are strictly commanded by the Lord in the generall course of mans life are forbidden there those actions much more are forbidden which are never so strictly commanded onely sparingly permitted But where lawfull labours in mens callings are forbidden there such actions are forbidden which are strictly commanded in the generall course of c. Therefore much more sports which are never commanded only sparingly permitted 2. Where the more lawfull and lesse distracting are forbidden there the lesse lawfull and more distracting are much more forbidden But where lawfull labours c. are forbidden there the more lawfull and lesse distracting are forbidden works are more lawfull because commanded by the Lord lesse distracting sports wholly possessing the mind with desire of masterie c. I thinke each mans experience will say his mind is more free for heavenly things when he rides a journey then when he rides in hunting when he plowes then when he wrestleth rings playeth at cudgels c. Therefore sports and delights lesse lawfull and more distracting c. 3. Lawfull labours and profitable workes as little if not lesse breake the rest of the Lords Day by equall comparison as sports and recreations e. g. To ride in hunting breakes the rest of the Day as much if not more as to ride in travell to labour at a bell as to labour at the plough to strike with a cudgell as to strike with a flaile From the name of the Day and duties commanded for the 2. Rat. Sanctificare est ad usus sanctos applicare Wallaeus de Sob pag. 105. Day it is called Gods Holy Day 1. Because separated by God 2. Because a meanes of holinesse we are enjoyned to remember to keepe it holy i. Wholly to spend it in his service i. in holinesse I reason thus Those things which are impediments and lets of holinesse cannot lawfully be done upon that day which is Gods Holy Day and ought to be kept holy But sports and recreations are lets and impediments of holinesse this is evident to every mans experience which will tell him if he will permit it freedome of speech that these inchaunting Syrens do so charme and bewitch these insatiable ingrossers of time do so extraordinarily distract if not wholly possesse the mind that it is wholly estranged and alienated from holy duties so that they seeme tedious and irksome to it Who knowes not how those make pensive the heart when they are called to these Who knowes not how they exhilerate the heart when these in publique are ended Who knowes not how those like vene mous weeds and choaking thornes suffocate and strangle these intruding themselves into the roome of and shoulder out Divine contemplations heavenly communications and godly and Christian actions Therefore sports and recreations cannot lawfully be done upon the Lords Day And therefore whether it is not needfull for us whom it concernes so farre as in us lyeth to disswade and draw people from such courses and if it be not good to this end for every Christian soule to reason after this or the like manner Are these things so Yea moreover 1. Hath the Lord Dissw 1. of his free favour and bounteous liberality allowed me sixe whole dayes for my pleasure and profit some little part of each day except to sanctifie my self family and calling in lieu whereof he allowes me back part of his Day for refreshing works of charity necessity and decency and reserved only one Day for his service and worship and shall I allow my selfe or mine sports upon this Day which is the Lords not mine nor theirs 2. Hath the Lord provided me sweet recreations heavenly refreshments for his Holy Day and shall I preferre the huskie drossie delights of un-needfull carnall sportings before those truly solacing melodious rejoycing 3. Wold good S. Paul never eat any flesh while the world stood rather then offend his weake brother a man a sinfull and mortall man like himselfe and shall I play and sport my selfe in needlesse exercises whiles the Lords Day lasteth and so offend the Lord a God so mercifull a Father so loving and a Iudge so fearefull 4. Should the Lord come to judgement upon that Day as some thinke would it not be farre better for me to be then found serving him in spirituall exercises then my selfe in carnall sports Let other men do as they please I am as
taking occasions offered extravagantly to wander into olden times gladding themselues with their large discourses of their many madde and merry meetings their frolique frisques and gambols their infamous exploits and deeds of darknesse or idly to range about from royall diademe to the penylesse cottage from field to towne from towne to houses from houses to particular things and persons yea to their owne homes and houses taking thence many large and deepe discourses of the number and severall conditions of their sheepe horses c. the unrulinesse of this the faire conditions of that the great penyworth they had in the one the worth of the other And anon ramble in their serious communication into their fields fallow and severall discoursing of their longitude and latitude of their lands the quantity and quality of their seed their great and many businesses they have finished or intended and presently flie backe into the streets and for want of other matter to fill up the pretty lispings and stâ—mmerings the falls and stumblings the unmannerly roguing or whoring this man that woman the pretty pronunciation of this or that oath of their children shall not be forgotten and then from these merrie Colloquies rake into the dunghill puddles of the true or fained miscarriages of their neighbours good or bad tossing and tumbling these from tongue to tongue as sharpe as speares renting and tearing the good names of men better then themselves fathering upon them that themselves never dreamed of turning by their cunning art a hearsay may be supposition into a peremptory proposition that it was so and then to mount it upon the wing of flying fame to passe swiftly and securely without stop or controlement and clothing all upright-hearted Nathaniels with the darke and divelish robes of censorious uncharitablenesse Luciferean pride and damned hipocrisie because these truly befit many who are professors and others in their conceipts thus extracting matter of large discourses to please themselves purchase admiration and applause for their great and deepe experience and procure many farewell thanks for their good company Yet I although I formerly have bene and still am too often and futurely may be that way overtaken so as to talke of such fruitlesse and unneedfull matters resolve henceforward to have my communication of such things whereby God may be glorified my selfe and others edified in the holy faith not medling with other mens matters but such as concerne my selfe or those with whom I conferre and principally those which appertaine to our soules good and amongst other things by name of the Word of God in generall and such Scriptures as I have heard read and expounded in particular as wisely peaceably orderly lovingly honestly and humbly as I can I well considering besides the necessity and furtherance of such like conference Mot. 1 1. That these communications are more comfortable then those they yeelding not the least glaunce or glimmering of sound delight or comfort when a man is going to his bed falles into any affliction or temptation or comes to his bed of death But instead thereof many befoolings of himselfe for mispending so many precious houres and golden opportunities about fruitlesse fome and froth these abundantly cheering the heart gladded with the consideration of the many benefits it hath gained and fruits it hath reaped by such like talkings together 2. This conference is more advantageous then that Can you say and speake truly that ever you gained any knowledge of God your selves the Word the way to heaven Can you say that ever you gained any grace goodnesse or any thing save an addition of new sinnes to the catalogue of your old by such like Lords dayes chattings Whereas I dare affirme this kind of Sabbath conference to increase saving knowledge sound comfort true Christian love heavenly-mindednesse and to warme and vivifie the saving graces seated in the heart 3. And more honourable mee thinkes it 's a poore commendation or credit for a man to have a faculty with facility to find out idle discourse to drive away a day each new speaking stammering child which can lispe out but halfe english being able to tattle somewhat or other to that purpose But for a man humbly lovingly and feelingly to conferre of the narrow way which leadeth to life how to walke in it with comfort declining the many by-paths of sinne of the Christian combate the number and nature of enemies their sleights and subtilties how to escape them and to get the victory this is a greater glorie to a Christian man Whereas many men and women spend the Lords day in Affirm 3. Deeds sloathfull lithernes sleeping or doing certaine odd chares which purposely they had appointed for that day yet I determine resolutely to spend all spare time 1. In reading Gods Word and good bookes and that with inward desire and outward endeavour to profit 2. In singing of Psalmes Hymnes and spirituall songs Ephes 5. 19. In which angelicall exercise I will doe what I can to sing 1. With my heart Ephes 5. 19. i. e. with understanding sense and feeling 2. To the Lord Ibid. scil 1. In his glorious powerfull and gracious presence 2. Vpon a holy remembrance of his blessings 3. To his honour and glory 3. With Grace Col. 3. 16. to exercise the graces of the heart as holy joy trust 4. In Gods mercy c. in singing Teaching and admonishing my selfe and others 5. For mine owne and others consolation Ephes 5. 19. making melody c. Iames 5. 13. I well considering this duty to be 1. Gods owne ordinance Ephes 5. 19. 2. Binding all persons Iames 5. 13. is any merry let him sing 3. To be performed publiquely Ephes 5. 19. 4. And privately Psal 101. 1 2. 5. A speciall duty for the Lords day Psal 92. Title 6. And a duty which is 1 Good having in it no evill being Gods ordinance 2 Pleasant in it selfe and to the hearers 3 And comely to the user Psal 147. 3. In praying to God to sanctifie the day and duties thereof to me I being able to do nothing of my selfe 4. In doing such like workes of mercy as these following sc 1. Visiting the sicke and that 1. To benefit mine owne soule and that by 1. Taking notice of mine owne mortality 2. Sathans subtiltie striving to lull men asleepe in security or plunge them into desperation 3. The difficultie if not impossibility of repentance deferred till death and sicknesse 4. The excellencie of saving graces a good conscience c. which will do men good when all worldly contentments forsake them 2. To doe good to the sicke party and that by perswading him to a Christian carriage in sicknesse sc 1. A serious consideration causing sicknesse 2. The profit and advantage of sicknesse trying grace weaning from the world provoking to prayer and taming the flesh 3. If men rightly behave themselves in sicknesse 1. Not neglecting nor depending too much upon the meanes 2. Praying to God 3. Giving good counsell
4. Submitting themselves to Gods will c. 4. And make a good use thereof being made more compassionate to others in misery hating sinne the cause of the scourge And not as the fashion of many is who go to the sicke but 1. To the hurt of themselves being hardened in seeing the foolish virgins or Nabal-like sicknesse or death of wicked men and the violent death and sicknesse of many good men 2. To the hurt of the sicke 1 Viewing the weaknesse of the sicke to sport themselves and discredit their weake neighbour 2. Hardening them what they can in their sinnes by securing them of longer life flatterie c. 2. Relieving the distressed with a thankfull loving pitifull 1 Cor. 16. 1. single cheerefull liberall just and true heart 3. Teaching the ignorant drawing sinners to repentance comforting the distressed admonishing the unruly encouraging the good rebuking the bad reconciling the disagreeing stirring up the slothfull c. Whereas many people deeme such like courses to savour Affirm 4. of melancholike madnesse and too much puritannicall austeritie and thinke themselves undone if they may not have free liberty to glut and satiate themselves with carnall delights and vaine sportings I am surely perswaded 1. That there is no true sound and solid cause of delight Recreat 1. in any vaine sportings or worldly pleasures especially in comparison of these Lords Dayes delightfull duties if they may be poised in an even ballance e. g. Ballance together the least measure of saving graces and a world of voluptuous contentments and gainefull profits and I 'le undertake that the former the meanes of getting and the helpes in keeping it shal be found more honourable profitable and delightfull and so over-weigh by farre the latter Or 2. Cast into one end of the scales the Word of God into the other any worldly contentment what you will and let the Lord himselfe who is fittest and best able to decide the controversie be judge and it wil be found farre to surpasse in worth and valuation all pearles of price and excelling treasures Mat. 13. 44. 2. Surmounting in profit and advantage the most advantagious practices in or about the world making those who read and heare it with open eyes and hearing eares happy Rev. 1. 3. And those who meditate therein day and night like trees planted by the waters side c. Psal 1. 2 3. Thirdly to ravish the heart truly sensible of Divine delights with unsatiable glee and unmatchable gladnes rejoycing that heart as much as if it had found great spoiles Psal 119. 162. Being more luscious then the sweetest hony or the most mellifluous hony combe Psal 19. 9. 2. That there is sound and sufficient cause of joy and delight in all such and other Sabbath Duties Instance in some particulars e. g. 1. In hearing and reading the Word of God if we consider it in its names and effects declaring the nature thereof e. g. 1. It is a transcendent pearle and excelling treasure Math. 13. 44 45. More lovely then gold or much fine gold Psal 119. 127. Better then thousands of gold and silver Verse 72. And therefore cannot but fill and farce the soule with consolation in getting possessing and enjoying the same 2. It is bread water wine milke and meate to feast and fatten the soule begotten by this immortall seed and enlivened with Gods quickening Spirit and therefore must needs make merry the same feeding and fatting it selfe with such heavenly cates 3. It is a light to the feet and a lanterne to the paths Psal 119. 105. Then which what more needfull profitable or pleasing to the Christian travailer to direct him to the haven of endlesse happinesse 4. Is there not extraordinary matter of joyfull delight in reading and hearing read and preached 1. The Word of grace justly so called shewing and working grace in those which rightly heare it 2. That Word which begets and increaseth faith therefore termed truly the Word of faith 3. That Word which declares the way of salvation therefore stiled by the Holy Ghost a Word of salvation 4. That Word which nourisheth and sustaineth a spirituall life and offereth eternall life ergo called a Word of life 5. And the Word of reconciliation as is before shewed 2. In prayer which sacred duty will appeare perspicuously to each enlightned soule to be a true cause of gladnesse when rightly performed it seriously considering 1. How acceptable it is with God he being well pleased with such like sacrifices 1 Tim. 2. 3. 2. Of what excellent dignity put for the whole worship of God Psal 50. 15. 3. How commodious and gainefull 1. Being a Soveraigne salve for every sore 2. Bringing salvation to the pious petitioner Rom. 10. 13. 3. Resisting that implacable enemy Sathan Eph. 6. 18. 4. Prevailing with God extraordinarily beyond imagination 3. If we ponder advisedly that while here we live we are in a strange countrey being pilgrims and strangers having no continuing city seeking one to come scil an heavenly where our Father our Head and Husband our friends and fellowes our crowne and inheritance are It will necessarily follow that as it is a gladding discourse to countrey-men meeting in another nation to talke of their owne country and common-wealth their friends and families and which way to take soone and surely to enjoy their wished company so it must needs be a delightfull colloquie when two or more citizens of heaven meeting in this their pilgrimage conferre cordially of the way to heaven of the pious and sweetned paths directly tending thither Secondly if we seriously consider that a godly and Christian communication is an excellent meanes to increase saving knowledge enkindle godly zeale nourish Christian love cherish and warme all gracious beginnings and edge and keene the longing appetite to hunger insatiably after the best things We cannot but conclude that such like conference on the Lords Day must needs afford superabundant matter of pleasure and delectation 4. To instance in the duty of Divine contemplation which seemes to worldlings full of pensive sadnesse and madding melancholy this I say savouring seemingly so much of uncomfortable sorrow is no wise defective of recreating festivities each particular holy meditation having its severall oblectation For examples sake let it be 1. Vpon the workes and creatures of God how do these make merry the godly soule after a serious musing of them considering that as they were made for the glory of God so for his particular good some to guard some to delight some to feed and refresh and all to serve him after one manner or other 2. Let it be upon the Word of God what it hath beene is and wil be to him the many fruits and benefits he hath reaped from it 3. Let it be upon Gods particular favours and mercies bestowed upon a mans selfe especially his soule and generall benefits and blessings he hath bestowed and promised to bestow upon his Church and chosen 4. Let it be upon the
remission of sinnes how and by whom wherein every sincere Christian may behold clearely the unparalel'd love of Christ Iesus freeing him by his owne painefull passion from the guilt and guerdon the due desert and dominion the power and punishment of his sinnes 5. Let it be upon the inheritance which is incorruptible undefiled not fading away reserved in the heavens c. And I think it wil be granted without contradiction that such like meditations make the godly soule to leape for joy 6. Let it be upon dismall death and mouldring mortality even this will comfort the heavenly minded soule loving the appearing of Christ longing after the same with the Bride in the Revelation certifying him that these miseries are but momentany and that this miserable mortality shal be swallowed up of glorious immortality 7. Let it be of the judgements of God denounced or inflicted upon others or upon himselfe even these contemplations want not matter of consolation to that soule which considereth Gods infinite love sending no greater he deserving the extreamest enabling him to make a good use of them and to beare them christianly This I suppose is a commodious and profitable necessary and warrantable Christian not Iewish resolution to abstaine from those worldly and wanton words workes and thoughts and to be wholly imployed and that delightfully in those holy and heavenly contemplations communications and actions And that I may stirre you up to put in practice this so laudable sweet and profitable resolution to those former reasons and motives I have intermingled in my former passages give me leave to adde these following reasonings and pious arguings 1. Is the Lords Day the queene of dayes yea the Lords market day for our soules wherein we are to buy Isa 55. 2. without money or mony worth the heavenly and celestiall bread water wine and milk of Gods sacred Word and saving graces the golden gifts and precious merits of Christ to inrich our faith Rev. 3. 18. The eye-salve of true wisdome and the Spirit of light to illuminate our spirituall blindnesse and the white raiment of Christs righteousnesse that we may be clothed and that the shame of our nakednesse do not appeare and shall we passe it away in wanton delights in fruitlesse and hurtfull discourses in distrustfull and distracting musings or in needlesse and dunghill actions And not rather spend this Day in buying such peerelesse traffique not onely in the publique assemblies but also before and after the same by Divine contemplations heavenly communications fervent and faithfull prayer and other such like pious Lords Dayes practices 2. Is this the Lords Day not mine his Holy Day no common or prophane one therefore to be sanctified therefore to be kept holy and shall we shew such intolerable ingratitude as to deny so small use of time to him that gives to us so much and so large use of time 3. Is it a matter of duty and not of curtesie of charge and not of choice of allegiance and not of liberty of necessity and not of indifferency not permitted but commanded to sanctifie the Lords Day and keepe it as holy as we can and shall not wee use our utmost endeavour to doe the same 4. Do those who conscionably sanctifie the Lords Day imitate the prime and purest examples walking in those paths which have beene traced out by David Nehemiah and such like ones by Iesus Christ such a Sonne such a Saviour by the Lord Iehovah who rested the seventh Day from his worke of creation although as easie to him as to speake and cause it to be created And shall we be drawne into unwarranted courses or omit necessary pious duties upon Gods Day because many who are great Schollers good Preachers great men the wealthiest in our parish and many honest men make no bones of worldly discoursings unneedful actions nor are very forward in those other substantiall duties Learning they may have wisdome greatnesse yea goodnesse yet may their example be erroneous no sufficient patterne for imitation in many things we offend all yea and good St. Paul would be followed no otherwise then he followed Christ 1 Cor. 11. 1. Be it they be wise or wealthy honourable or honest who give or take liberty yet sure we are we take the surest and safest course yea the most commodious and comfortable having Gods precept for our warrant and his example for our encouragement Powerfull they may be but he is omnipotent wise they may be but he is wisdome it selfe honest they may be he goodnesse it selfe 5. Since the Lords Day is a blessed Day so called either 1. Because it is instituted to Gods service 2. Or because the Lord gave it a singular priviledge to be a Day of rest and holinesse a Day of delight and heavenly feasting to the world 3. Or because the Lord doth blesse more effectually all such who conscionably keepe it holy on that Day then any other so that then they enjoy after an extraordinary manner this transcendently sweet and lovely fellowship with the Father We for our parts will alienate and estrange our soules tongues and bodies so farre forth as in us lieth from such workes such words and thoughts which withdraw the mind from God and endeavour to spend those little parcels of time which remaine to us exempt from the publique assemblies of the Saints and the doing of some few necessary actions in Divine contemplations Christian communications such pious and holy actions that so the Lord may suppe with us and we with him Rev. 3. 20. We feasting him with the fruit of our true repentance 2. With our faith beleeving and applying the Word and promises of God 3. By serving God faithfully giving up our soules and bodies holy and acceptable sacrifices to him he feasting us in his Word and Sacraments That so he may dwell in us and we in him and to conclude that we may obtaine if still we want communion with God or get if already we have a more perfect and full assurance of our fellowship with the Father CHAP. XIII The eight Meanes and Duty Chusing the things which please God What those things be Diverse chusers Which are best HAve we or desire we fellowship with the Father Shew 8. Meanes Duty it and seeke it by chusing the thing which pleaseth the Lord This chusing being both a marke and meanes of mans communion with the Father Isa 56. 4. Where and who is he that would not be a chuser might the choice tend to his reall and seeming contentment With what greedy graspings would some possesse mountaines of gold silver pearles and precious stones and worlds of wealth With what enraged bloudy and implacable cruelty would some bathe their hands and glad their hearts in the last groanings and effusion of the most warme and in most hearts bloud of their enemies How would some ingrosse kingdome after kingdome yea one world after another How would some plunge themselves into a bottomlesse Ocean of voluptuous delights
signe of mans society with the Lord ibid. 3. And demonstrate that we desire the same this being a meanes of mans communion with God This Covenant is laid hold upon and kept 1. Outwardly 1. By hearing the Word of God that Booke of the Covenant containing the conditions and articles of the Covenant with an open Psal 40. 6. Wakened Isa 50. 4. And hearing eare Marke 4. 9. Such as joynes to hearing attention to it a desire to be changed to it a care to believe and conscience to obey 2. By receiving aright the Sacraments which are signes of holy things which are holy tokens visible signes of invisible graces where we see one thing believe another which are seales of the promises of God in Christ whose use is to strengthen us in the promises of salvation which God hath not onely made to us in word but confirmed them by writing and lest we should doubt set to his seales according to the manner of men that nothing should lacke that might increase and strengthen us Signes they are not onely figuring admonishing and signifying what is promised but also exhibiting that which is promised to the faithfull yea sealing and confirming the exhibiting of them These are called by Master Calvin Gen. 17. 18. Testimonies Seales and Pledges of Spirituall Graces and benefits which spring thereof the Gates of Heaven c. They are Signes to present Seales to confirme and Instruments to conveigh Christ and all his benefits to them that do believe in him In the right use of these Ordinances the partakers have assurance of their being in the Covenant of grace Saint Paul speaking of Circumcision which was a signe of the Covenant Gen. 17. 11. Cals it the seale of the righteousnes of the faith c Rom. 4. 11. 3. By pious prayer prevailing extraordinarily with God Luke 11. 13. The Lord giving his Holy Ghost to those which aske him 2. Inwardly we take hold upon and keepe Covenant with God 1. By Faith believing the Promises This shewes us the Lord Heb. 11. 27. Brings us to God Verse 6. Begets to God Iohn 1. 12. This justifieth Rom. 5. 1. Perswades of Gods peace and assures us of joy 5. 2. This purifieth the heart Acts 15. 9. Overcommeth the Divell 1 Pet. 5. 9. And the World 1 Iohn 5. 4 5. This is that which stayes us in grace 2 Cor. 1. 20. Which is our seale Iohn 3. 33. Which we set 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 Christ Ma. 12. 50. Crownes with eternall blisse Math. 7. 21. Vpholds man and supports the world 2 Corinth 10. 6. Surmounteth farre sacrifices 1 Sam. 15. 22. This is the substance of mans covenant with God Neh. 10. 29. What intoxicated madnesse or giddy vertigiousnesse hath possessed your-hearts and heads What shall I tearme you Cerdoniani Cainitae Marcionists Apellitae Severiani Manichees Architae Patricij You I meane who fence and hedge out the regenerate from without the Old Testament so farre forth as you may or can For prove unto you that God doth afflict his Children for their sinnes that sorrow for sinne is necessary to the regenerate points which you deny the former by Davids suffering for his sinne with Bathsheba the latter by his watering his couch with his teares you reply they were under the Law in the time of the Old Testament You I meane who crie out against the Morall Law as once the Babylonians did against Ierusalem downe with it downe with it even to the ground away with the law it belongs not to the regenerate man It binds not the conscience of him that is in Christ You equivocating Pretteians Antinomists I doe not say you are Marcionists Manichees or the like in all particulars but in this you walke cheeke by joale hand in hand with those forenamed heretikes They condemned the morall law so doe you They denied the resurrection of the body and I much suspect that this is one of those other deeper doctrines you were promised to be indoctrinated in Had you knowne how learnedly and orthodoxally Probemus extructionem potius legis prophetarâ—o inveniri in Christo quam destructionem Lib. 1. Contra Marcionem pag. 260. Magis extruens quam destruens substantiam legis prophetarum Ibid pag. 228. Tertullian scourged your great Grandfather Marcion shewing the law to be fulfilled and built up in Christ not abolished by Christ b Onera legis usque ad Ioannem non remedia operum iuga reiecta sunt non disciplinarum De oratione pag. 788. That we are freed from the burden of the law not obedience c In hoc venturil ut legis prophetarum ordo exinde cessaret per adimpletionem non per destructionem Lib. 4. Contra Marcionem pag. 273. Aug. qu. 69 Veter noâ— testam pag. 745. Non dissolvis aliquid sed confirmavit nunquid haec cessasse dicenda sunt absit Contra Adimantum Manichai discipulum contra faustum Manichaeum Lib. 6. pag. 231. Non concupisces preceptum est agendae vitae Circumcides omne viasculum octavo die preceptum est significanda vitae Ep. 49. ad Deograt That the law and Prophets were till Iohn So that they ceased by fulfilling not by destruction Had you knowne the mind of Saint Augustine that terrible hammer of heretiques who tells you that the ceremoniall law is wholly vanished as a shadow because the body is exhibited abolished as a tipe because the truth Christ Iesus is come The Iudaicall law is abrogated so farre as peculiar to Iewish policie But as the Covenant of Grace made betwixt God and man in Christ Iesus was ever since the fall one and the same in the dayes of Adam Abraham and of Christ and his Apostles although the administration thereof was diverse according to the different estate of Gods children So the Morall law of God was ever the rule of obedience for all duties of love to God and man and shall so continue with the Gospell to the end of the world Had you consulted with Saint Chrysostome who saith * Dei igitur iustitia lex veritas est in aeternum Tom. 1. Hom. in 118. Psal pag 1085 Legis non est translatio transmutatio etenim hic habemus legem Legem destruiâ—â—â— per fidem Absit sed legeÌ„ statuimus Tom. 4. Hom. in Heb. 6. pag. 148 â—â— Therfore the justice law of God is truth for ever i. e. There is not removing and change of the law for here we have the law Do we destroy the law by faith God forbid but we establish the law Had you bene acquainted with the doctrine of the Church of England which saith The law is immutable an ordinance of God in no time or age to be altered or of any persons of any nations or age to be disobeyed Homily 1. of Idol