Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	rest_n	sabbath_n	28,545	5	10.4626	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32801	The divine trinunity of the Father, Son, and Holy Spirit, or, The blessed doctrine of the three coessentiall subsistents in the eternall Godhead without any confusion or division of the distinct subsistences or multiplication of the most single and entire Godhead acknowledged, beleeved, adored by Christians, in opposition to pagans, Jewes, Mahumetans, blasphemous and antichristian hereticks, who say they are Christians, but are not / declared and published for the edification and satisfaction of all such as worship the only true God, Father, Son, and Holy Spirit, all three as one and the self same God blessed for ever, by Francis Cheynell ...	Cheynell, Francis, 1608-1665.	1650 (1650)	Wing C3811; ESTC R34820	306,702	530

but Appendices to the fourth Commandement But even Jewish Holy daies and the most solemne services upon them did in their Primary and Principall Institution as Wallaeus himself doth acknowledge point at Christ and his benefits and the point is cleare by the Epistle to the Hebrewes and more especially by the ninth and tenth Chapters of that Epistle Heb. 9. 10 11 14. Heb. 10. 1 4 9 10. Luk. 4. 18 19. 1 Cor. 5. 7. The Sabbath was instituted before the Law was given on Mount Sinai but the fall of man defaced the whole work of the first Creation and therefore it is no wonder if Christ the Lord of the Sabbath require us to keep a Sabbath in remembrance of the new Creation by the work of Redemption which was actually finished by the Resurrection of our blessed Lord upon the first day of the week For Christ entred into his Estate of Rest in the day of his Resurrection though he did not enter into his place of rest in the third Heavens till the day of his Ascension and the place is but accidentall in respect of the State of rest and rest it self The Will of our Lord was the instituting cause the Rest of our Lord the moving cause When God rested from the work of Creation he was refreshed Exod. 31. 17. and when Christ rested from the work of Redemption he was refreshed and his Father took delight in the work of the new Creation which he could not take in the old Creation which was so defaced that he did repent of it Gen. 6. but God will never repent that he sent his Son to redeem or his Spirit to sanctifie his Elect but Father Son and Spirit will be refreshed and satisfied with all the sweet fruits of this new Creation and Renovation by the death resurrection and Spirit of the Lord Iesus Mat. 17. 5. Ioh. 19. 30 Isa 53 10 11. Rom. 4. 25. Rom. 8. 33 34. Rom. 11. 29. Heb 7. 21 22. The approved practice of the Primitive Christians declares the Doctrine of the Apostles and the Doctrine of the Apostles shews what was the Command of Christ the Lord of the Sabbath concerning the sanctification of the first day of the week which is therefore called the Lords day and the Christian Sabbath The Jewish Sabbath was the Holy day or Sabbath of Jehovah as Creatour and all three Co-essentiall persons did create us The Christian Sabbath is called the Lords-day since the Lord Christ hath been declared to be the Son of God by his resurrection Rom. 1. 4. and the Lord of all Rom. 14. 9. Mat. 28. 17 18. The Ministry and Sacraments under the new Testament are appointed by Christ and therefore used by vertue of the second Commandement though the outward worship be changed in like manner the Sabbath appointed by Christ must be observed by vertue of the fourth Commandement though the day be changed because this is the generall scope both of the second and fourth Commandements that we ought to observe all the Institutions of God from time to time We are then obliged both by Law Gospel to observe the Lords day we may with confidence expect a blessing upon our observation of it for he who sanctified the day did blesse it also that is annexe a blessing to the sanctification of it Read Peter Martyr upon the second of Genesis and the fourth Commandement when God rested from the works of Creation he appointed a Sabbath although he did not rest from works of Providence and in like manner Christ hath appointed a Sabbath upon his resting from the work of Redemption by price although he doth not rest from the work of Redemption by Power till all his Enemies be vanquished and his Elect saved These grounds being laid it is most evident that we are to keep a spirituall rest to Father Son and holy Ghost upon the Lords day We are not only to draw neare to the Ordinances but to God and Christ in them by the power of the holy Spirit because all spirituall Communion with God in Christ is maintained by the power of holy Ghost 2 Cor. 13 14. And our Communion with God upon the Lords day ought to be more immediate and eminent more spirituall and heavenly than at other times Christians do enjoy God not only in his Creatures providences and works of their callings according to the variety of their occasions but also in acts of Immediate worship and service even upon the week daies but we are to do God some more eminent service on the Lords day we should not content our selves with week-dayes-prayers and praises our holiness and communion should be extraordinary upon this solemne day and therefore 1. Eminent for the degree of it there should be a Sequestration of our minds and hearts from the world and a consecration of them to the blessed Trinity in the highest degree and after the most immediate manner in all exercises of Religion with admiration confidence love reverence delight and thankfulness that we may come as neare to God who comes down on purpose to meet us in his Ordinances with a full blessing as it is possible for Creatures that are cloathed with flesh We must abstaine not only from servile works but servile thoughts cares affections The Sacrifice was doubled on the Sabbath to shew that our holiness should be redoubled on that day Num. 28. 9. The Sabbath was called holiness Exod. 31. 15. and the Holy of Jehovah Isa. 58. 13. to shew that we should be exceeding Holy upon this Holy day We should be transported beyond flesh and the world and have our conversation in heaven that day for the day requires some transcendent holiness 2. Our Holiness and Communion should be Restorative for we contract much soile abate the vigour of our graces by converse with the world upon the week days and now there should be Restauratio deperditi We should sadly review our experiences and failings all the week and make up all our defects upon this acceptable day this season of Grace when God sits in state and scatters treasures of grace amongst hungry and thirsty Saints that are poor in Spirit and wait for spiritual Alms at a Throne of Grace 3. Constant Communion we should maintaine a continued and un-interrupted Communion with God in private as well as publike all the whole day together It is lawful for us on the week days to go about our worldly occasions after we have been at prayer but we find that when we have been well warmed by Family duties we are apt to catch cold againe presently when Company or worldly businesses break in upon us but we must keep our hearts in a Sabbaths days frame all the Lords day yea and at night also when our bodies are wearied in service we must not be weary of Service but our hearts must be panting and working after more of God and Christ and the holy Spirit 4.

these unhappy daies may as easily be reconciled as Sophocles and Euripides were concerning the goodnesse of women Sophocles being asked the reason why he did alwaies represent women in his Tragedies as very good whereas Euripides did ever represent them as very bad answered that be and Euripides did not at all contradict one another for saith he I do ever represent women just as they should be and Euripides just as they are In like manner some Writers represent these times just as they should be and others represent them just as they are But I must needs condemn those who draw a crooked conclusion from the corrupt doctrine and manners of this untoward and crooked generation and infer that there is no Church of God in England because Antichristian and blasphemous Seducers are multiplyed without number and favoured in the Land though all the Magistrates and godly of the Nation are by one confederate Body obliged by solemn Oath to root out Idolatry Blasphemy Heresie Schisme Profanenesse and whatsoever else is contrary to sound doctrine and the power of Godlinesse 1. It is not denyed that there is a fry of Achans in the Land 2. The sins condemned are inexcusable and so are all the Foster-fathers of them 3. We pray that they who have given their power to the Beast may give it to the Lamb. 4. All faithfull Ministers do open heaven to the faithfull and shut it against unbeleevers as our Master enjoynes us Mark 16. 15. Luk. 24. 47. and therefore we are true and faithful to the King of Saints and Commonwealth of Israel 5. There are thousands in England whose hearts bleed at their eyes for the abominations of the Land men that do seriously endeavour to save themselves others from this untoward generation according to Peters direction Act. 2. 40. 6. The house of Jacob was the Church of God and yet there were foule faults Incest and murder found amongst his Sons The Lord perswade and encourage the Fathers of this Nation to be as zealous against the sins of the Nation as Jacob was against the sins of Reuben Simeon and Levi. I must go backwards here as Shem and Japhet did I have not time to mention other things but let all such as have the power and bowels of Fathers take heed that they do not persecute or offend one of those little ones who beleeve in Christ much less undo one of those great ones who have much of Christ and his Spirit reigning in them Beleeve it Sir there are a company I put my self out of the number of Select men in Oxford I know not whether there be all things considered the like in the World againe men able and willing to promote the Common-wealth of true Religion publike Liberty and ingenuous learning for the Common-weale and good of mankind in all Nations for they are acquainted with all necessary Arts Sciences and Languages and dare throw the Gauntlet to the proudest Champions in the Antichristian World Some few of these may perhaps be complained of by some Weathercockes who can rather turn then crow some froward children who bite their mothers breasts or vipers who would eate a way to their own preferment thorow their mothers Bowels It is not for want of pride or ignorance that these afflict your doores and eares with unnecessary complaints which they prove just as Erucius did his against Roscius who when he was asked who told him so he answered No body and when it was demanded how the accusation would be proved answered In truth I know not What is this saith Tully pro Sexto Roscio but to abuse the Laws and Judges to object what you cannot prove nay do not so much as endeavour to prove It may be you will reply as Hazael did Am I a dog that I should be accessary to any grievous or unrighteous Decree You know what Hazael did and you know that Asa was a good man and yet a Persecutor But I hope that as you have been zealous for the Reformation so you will be zealous for the preservation of the Vniversity which is the earnest desire and prayer of Sir Your thankfull Servant Fr. Cheynell To the Reader I must entreat you not to mistake the Printers oversights for my dictates I was seldome here to overlook the Presse and can only glance over the Book now with a running eye I leave it to your candor and judgement to correct ordinary slips but before you set your self to read be pleased to correct these 3. places In page 35. line 22. Not is left out and for in line 23. read both thus Not as the spirit of disobebedience acts in children of wrath for we c. In the Margin page 28. b read thus Actus divini considerati secundumid quod sunt In the Margin pag. 370. For Pultum ocera read cultum opera The God of wisdome blesse our endeavours The grace of Christ the love of the Father and Communion of the holy Spirit is the best portion let us all beg it for our selves our friends and our posterity in these evill daies and the Lord send us a gratious returne of all our Prayers at the Throne of grace that we may all find grace and mercy in this time of need March 26. 1650. CHAP. I. The Godhead is Spiritual Infinite Incomprehensible WE read of the eternal Godhead in the Book of the Creature Rom. 1. 20. and therefore I prize Philosophy because it is subservient to Divinity nay that Philosophy which manifests the Eternal Power and God-head of our great Creator is indeed and Truth nothing else but Natural Divinity This Natural Divinity is called The truth Rom. 1. 18. and it is a Divine Truth because it doth declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that can be known of God by the light of nature Rom. 1. 19 20. I subscribe to that of Clemens Alexandrinus We ought not to swear allegiance to any sect of Philosophers whether Stoicks Epicures Platonists or Peripatetiques but we must select and embrace whatsoever is true and faithfully delivered concerning God by any Sect and the Truth selected out of all Sects is not vaine Philosophy but Natural Divinity There is something of the Image of God Law of Nature written in our hearts and consciences as is evident by common experience and plain testimonies of the world of God and therefore the Scripture doth not condemn all Philosophy but vain Philosophy Colos. 2. These natural notions of the eternal Godhead should excite us to enquire farther after God as the Apostle shewes in Acts 17. ver 27. because though our natural notions concerning God are true yet they are such imperfect and obscure notions or rather hints that we are by reason of the corruption of our nature very apt to abuse them and therefore we must regulate them by the Word of God The Godhead is Spiritual and therefore invisible the Professors of Wisdome became fools when upon a clear sight of some invisible

have been but there is no reall thing in God which might not have beene 2. There can be no reall relation between two extremes one of which two extremes is unchangeable and the other might not have been 3. God was not in any passive Potentiality or Power before he did create the world to receive any reall act because he is really a pure act and it is evident that a new reall relation is a kind of act wherof the pure single perfect and unchangeable essence is uncapable 4. Our weak understanding comparing God with the creatures is apt to frame many denominations which according to the manner of signifying seem to import as if God were in potentiâ ad multa yet if we do consider the thing signified as we ought in a way agreeable to the pure single and infinite Perfection of God we shall find that these are but extrinsecall denominations This point is much beaten upon by the most acute Schoolmen and Writers of Metaphysicks and therefore I need not insist upon it only observe that when I say created persons are distinguished by a heap of Accidents I do not mean that a person is made compleat in his subsistence by any Accident or an heap of Accidents for I have refuted that conceit in this present chapter pag. 73. I hasten to the eighth Difference VIII Humane Persons with whom we are best acquainted may exist in a very different time as well as in different places some lived before some since the flood some before the Incarnation others since the Death and Resurrection of our Lord and Saviour but herein all agree that time is the measure of them all their duration is very imperfect their duration is not always contemporary never Coessentiall But all three uncreated Persons are Coeternal because they are Coessential because they have the same divine eternal Essence Angels are said to have an eternall duration but they are not eternall in the same sense that the Father Son and Holy Ghost are Eternall 1. Because they were created Coloss. 1. 16. and therefore did begin to be they have not as the Schools say an interminable or interminated duration à parte ante 2. If they had been created from eternity yet they could not have beene esteemed Coeternall with their Creatour who did create them out of nothing and did not beget or breath them forth in the unity of his own divine Essence 3. There can be no lesse then an infinite difference between the finite dependent changable defective duration of an Angel and the infinite independent immutable duration of these three uncreated and all creating persons who are one independent unchangeable eternall infinite God the eternity of the three glorious persons is interminable indefectible immutable 4. If Angels had been created from eternity yet they would not have been essentially or intrinsecally eternall because their essence doth not include any repugnancy to an actuall beginning 5. If Angels had been created from eternity yet God might have annihilated them afterwards and then they had actually ceased to be 6. Although they were not actually annihilated yet the very possibility of being annihilated is enough to prove their duration terminable changeable defectible and therefore though they had been created from all eternity they would not have been coeternall with their maker nor would three Angels have been coessentially coeternall with one another 7. If Angels had been created from eternity they would have been eternall not by any intrinsecall or naturall duration as hath been proved and therefore they would have been eternall only by an extrinsecall denomination taken from the Eternity of God 8. Upon consideration of the Premises many Reverend Doctours of the Church conclude that Angels are eternall only à parte post and they are eternal à parte post not by their own nature but by the free favour and appointment of God and therefore there is an infinite difference between the duration of these three uncreated persons and the duration of the most glorious Angels in Heaven Angels are mu●able and God is free Agent both in respect of Creation and in respect of preservation and therfore God and Angels are not Coeternall as the Peripateticks dreamt God did voluntarily engage himself to create and preserve Angels by his own Decree and therefore that subordinate aeternity which they have à parte post is vouchsafed unto them by the free and undeserved favour of God For as Damascen saith well whatsoever had a beginning would soon have an ending if he who gave a beginning to it by his infinite power should think fit to suspend his upholding and preserving influence or put forth his Almighty and irresistible power against it in a destructive way I will not take this faire occasion to speak of the acts or motions of Angels to make this difference seeme greater for that which hath been said is su●●●cient to make it evident that Angels do not coexist with God the Father with the same duration wherewith God the Son and God the Holy Ghost do coexist with him because these three coessentiall persons are Coeternall they are all three one God who is his owne Essence his owne Eternity The Scripture calls the God of Israel the Eternity of Israel 1 Sam. 15. 29. and Aristotle calls him life it selfe the best life an Eternall life that hath neither beginning nor ending nor succession and therefore it is evident that he did not beleeve God to be subject to change or variation God is saith he a self-sufficient and eternall life God is truly self-sufficient because he is alsufficient he is infinite in perfection and therefore infinite in duration his infinite perfection and duration is nothing else but but his infinite Essence and this infinite Essence is the self-same in all three Coessentiall Coeternall and Coequall persons as hath been proved And therefore we have good cause to rejoyce and triumph in this glorious difference between created and uncreated persons Give me leave to sweeten this dispute with some devotion We have an everlasting Father an everlasting Saviour and an everlasting Comforter and we have good cause to lay a charge upon our immortall souls to blesse praise all three Coeternal persons for their eternall love our eternall redemption and salvation Praise the Lord O my soule while I live will I praise the Lord whilst I have any being will I sing praises to my God and put confidence in him for with the Lord there is plenteous and eternall redemption But O put not your trust in Princes nor in those sons of men in whom there is no salvation for their breath goeth forth they returne to their first earth and in that day all their thoughts and counsels perish Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God which made heaven and earth the sea and all that therein is

that he may be meet for the masters use and prepared unto every good work I instance in some dark expressions on purpose to shew that even in them there is by interpretation an acknowledgment That we are elected by Father Son and Holy Ghost to Grace Peace and Glory and therefore ought to admire beleeve worship love obey all three Persons as one and the same God blessed for ever we must be holy before them in faith and love 2. If we consider our Creation we are created by Father Son and Holy Ghost as hath been proved and therefore we were created for the worship and service of all three The spirit of Elohim sate upon the waters hatched the world and all the beauty and glory of it 3. If we consider the vigorous providence of God all things are preserved upheld maintained ordered governed by Father Son and Holy Ghost the Holy-Ghost governs the Church and over-rules the world also 4. If we consider our fall and therein our abominable sin and the intolerable curse due unto it 1. Our sin which we committed in Adam the first sin it was a sin of cursed atheisme divellish pride unbelief rebellion apostacy a sinning sin because it did disable pollute infect poyson both our souls and bodies with originall and damnable corruption all sins against Father Son and Holy-Ghost proceed from this root of bitternesse 2. The curse due to this sin is intolerable unavoidable it is the curse of an Omniscient and Omnipotent God a temporal spiritual eternall Curse the Curse of the Father Son and Holy Ghost Men and Angels cannot help us we cannot be pardoned Redeemed Sanctified Adopted Comforted Saved but by the Father Son and Holy Ghost still this doctrine of the Coessentiall Trinunity must be preached and applyed for our spirituall and eternal good as will appeare by our following discourse 5. If we consider our effectuall vocation The father cals us in Christ by his Spirit speaking in Law and Gospel and working powerfully upon our consciences and hearts all three Persons do joyntly performe this saving work Shew which Person can be spared 6. Our Iustification is by the free-grace of the Father manifested in the Covenant of grace by the righteousnesse of Christ imputed by the Father and applyed by the Spirit our faith is grounded on the Testimony of the Spirit and wrought by the efficacy of the Spirit 7. Our Redemption is by the Father who gave us his Son by Christ who gave us himself by the Spirit who doth draw us unto Christ and puts us into the armes and bosome of our Redeemer We are redeemed from the guilt and punishment of sin more eminently by Christ but we are redeemed from the power and dominion of sin from our vaine conversation from this present evill world and tyranny of Sathan not only by the death resurrection and intercession of Christ but by the efficacy and power of the holy Ghost And it is to be observed that though Christ makes the Purchase yet the Spirit makes and gives the Assurance 8. Our Adoption is by all three The Father doth adopt us in Christ by the Spirit of Adoption 9. The Covenant of Grace is made and confirmed by all three 10. The Church is gathered instructed preserved saved by all three the Church enjoyes and maintaines spirituall and heavenly communion with all three in all Ordinances and duties 3 Cor. 13. 4 1. In hearing the word Father Son and holy Spirit do all teach us as hath beene proved at large John 6. 45. 1 Cor. 2. 13. Heb. 1. 1 2. Heb. 3. 7. 2. We are baptized in the name of all three devoted dedicated consecrated to the service of all three 1 Cor. 12. 12 13. Mat. 28. Tit. 3. 5 6. 1 Pet. 3. 21. Matth. 3. 11. Iohn 3. 5. Rom. 6. 3 4 5 6. we are adopted into the family of God that we may be married to the Son of God and made co●heirs with Christ in glory 3. In the Lords Supper the Father invites and entertains us gives us his Son for our Head Husband Saviour Feast and all Christ gives us his Body and Blood to nourish us and the Spirit enables us to receive this spirituall nourishment after a spirituall manner that we may thrive and grow thereby the Spirit mortifies our lusts strengthens our faith renews our repentance inflames our zeale pacifies our conscience purifies our heart assures us of the favour and love of God seals our pardon to us and seals us up to the day of redemption The love of the Father The Grace of the Son The Communion and Peace of the Spirit is so plentifully vouchsafed to experimentall Christians in this Sacrament that I may well subscribe Probatum est 4. In Prayer and thanksgiving we do manifestly hold Communion with all three First We pray to the Father in the name of Christ by the power of the spirit of supplication Ephes. 2. 18. 1 Cor. 1. 2. 1 Thes. 3. 11. Rom. 8. Gal. 4. 2 Thes. 2. 16. Rev. 1. 4. Secondly Our thankfull praises Eph. 3. 21. Ephes. 5. 18 19 20. are presented to all three 5. We keep a Sabbath to Father Son and holy Spirit all our Fiduciall breathings after God all our Penitentiall meltings before God our Obedientiall closing with God our pangs of love raptures of zeale extasies of joy do arise and spring from the beliefe and consideration of the rich grace tender mercies and sweetest love of our deare Father our beloved Saviour and our sanctifying Comforter Gal. 2. 20. Col. 1. 12. Ephes. 1. 3 5 6 11 13 17. Eph. 2. 4 5 6 8. 1 Pet. 1. 8. Every Lords day much more every Sacrament-day should be a sealing day a sanctifying day an edifying saving Sabbath God doth upon such daies take as wholy off from our own business that we might make it our only business to serve and enjoy God by maintaining an holy Communion with God in Christ by the effectuall working of the holy Ghost for a whole day together that we may in the close of the day attaine the end of our Sabbath-service which is a rest of complacency sweet content and full satisfaction in the armes and bosome of a Father a Saviour and a Comforter this this is to enjoy a Christian Sabbath The heathens knew something of a Sabbath The Jewish Holy days were Appendices to the fourth Commandement and therefore might be well taken off again the morall Commandement remaining entire For it is granted that they are taken off from the second Commandement and yet that remaines entirely morall and I beleeve it will be cleare to any man that studies the point that the Jewish holy daies did belong most properly and directly to the second Commandement Indirectly and but Reductively to the fourth because they were at most

Soule-satiating Communion we must take delight in our converse with God enjoyment of Christ and walking in the Spirit all the day We must enter into the rest of our beloved and take a sweet complacency in the fruition of God in the glimpse of his glory in the taste of his love in the kisses of his mouth in all the testimonies of his favor in all the love-tokens sent us from heaven The joy of the Lord must be our strength and in this strength we must go forth and mortifie our corruptious resist temptations and go about our worldly business all the next week with heavenly minds I cannot stand to speak directly and fully to the particular duties of the Sabbath or extraordinary duties of Evangelical fasting and Christian Feasting for all which there should be a serious preparation in all which there must be a prudent sequestration of our minds and hearts from the world that theremay be an intire consecration of them unto God and a sincere sanctification of all these times to Father Son and holy Ghost as it becomes the Sons of God the Members of Christ and Temples of the holy Ghost We should get oyle into our vessels dress and trim our Lamps that we may meet the Bridegroome of our soules in his appointed walkes in his own Ordinances and exercises I should say something likewise of our Penitentiall meltings before God Thus in briefe then when our conscience hath been wounded by the Spirit of bondage and is renewed by the Spirit of Regeneration it will in due time be pacified by the spirit of Adoption but even then the soule will melt into teares nay then it melts most kindly and laments most affectionately O I have sinned against the tender mercies of the bowels of God I have kicked my Father upon the Bowels I have made a sport and pastime of those sins which let out the heart bloud of my dear Saviour I have grieved vexed and even quenched the holy Spirit my sweetest Comforter I have sinned against all three and so trebled all my sins I feare I have saith the Soule in its agony even done despight to the Spirit of grace and trampled on the bloud of the Son of God but I have learnt to submit and beleeve to rejoyce and tremble to weep and waite for I waite upon a Father upon him whom my soule loves the spirit of faith and love hath taught me to come with a broken heart and a bleeding conscience to a Father to a Saviour to a Comforter I desire to keep the wound open by renewed Confessions and sprinkle the clensing bloud of Christ upon it by a lively faith Oh it is soveraign bloud and must be fiducially sprinkled by a speciall application and it is the spirit which makes this speciall application and administers reviving Cordials to broken hearts and fainting soules in their swowning fits When the most Ingenuous and refined sort of unregenerate men come to see that notwithstanding all their Civility and Formality they are in the gall of bitterness by reason of their impenitence and unbeliefe their opposition to the power of godliness their undervaluing of the mercies of God the love of Christ graces and comforts of the holy Spirit and feele these sins set home upon their hearts and consciences with stinging aggravations they are even fired out of their naturall estate and by the preventing grace of the Spirit made sensible of sin and hungry after grace and mercy The dreadfull impressions of Gods infinite Majesty and damning wrath make all the sensuall impressions of sin to be remembred with proportionable and self-condemning horrour But when the most glorious treasures of Gods sweetest mercies and richest grace folded up in his fatherly bowels are opened to these ingenuous men and the Spirit hath touched their hearts to lament after Christ then this ingenuous soule will cry out Oh what restless agonies what stinging wormes what unquenchable flouds of flaming brimstone how many Hells are there treasured up in one Hell for such a wretch as I am who have undervalued the riches of Gods mercy the love and merits of Christ the graces and comforts of the Spirit heaven and earth may be astonished men and Angels amazed at my prodigious madness in undervaluing Christ and Heaven In the midst of this agony and conflict prudent astonishment and spirituall horrour the holy Spirit urges invincible Arguments which are sweetly compulsive to perswade and constraine the soule to long for Christ. For when the Spirit hath made the threats both of Law and Gospel effectual to humble us he fils the soule with despaire of mercy if it continue in its former estate in the gall of impenitence and bond of unbeliefe but withall it doth assure the soule that there is plenteous redemption and eternall salvation treasured up in Christ for penitent beleevers Then the spirit opens the mystery of free Grace contained in a Covenant sealed with the Oath of God and bloud of Christ he reveales the eternity excellency sweetness freeness fulness infiniteness of Gods mercy and grace Christs love and merits as so many motives and encouragemets unto faith and repentance The Spirit sets a Pardon and a Crown before us acquaints us with the all-sufficient righteousnes and unsearchable riches of Christ and his own free and effectuall grace unspeakable comforts and glorious joyes and then convinces us that we want this grace to sanctifie us this Pardon and righteousnesse to justifie us this Crown and these joyes to enrich and satisfie us And upon this discovery the soule is encouraged to give credit to the holy Ghost to beleeve the love of the Father to depend upon Christs satisfaction and apply his righteousnes to prize the love of the Father the merit of Christ the grace and comforts of the Spirit above a World in a word to sell all for Christ and give up all to Christ resolving to be ruled by himself and his spirit for evermore Now the soule hath a new life put into it it hungers and thirsts for a more intimate Communion with Father Son and holy Ghost and this hungry soule sucks whilest the breast is open till it hath filled it self with substantiall nourishment reviving Cordials This devout soule becomes as Chrysostome styled Saint Paul an insatiable worshipper of Father Son and holy Ghost it desires to grow in grace to presse on towards perfection to have Father Son and holy Ghost to come sup with it dwell in it rule in it that it may be enriched with the unsearchable riches of Christ and filled with all the fulness of God This converted soule doth after these Penitentiall meltings Fiduciall breathings after Christ and obedientall closing with Father Son and holy Ghost differ as much from it self when it was most ingenuous before its conversion as an Angell doth from a Divell For the most ingenuous and refined sort of unregenerate men have nothing in them which is more excellent then

of the Lords day Eheu nec fictis lachrymis dolendaest ista profanatio quae sub praetextu Libertatis Christianae in diei Dominici celebrationē tanquam torrens irrupit Sabbathū inter omnes mortales celebre Vide Theophil Antioch lib. ad Attolycum Joseph lib. 2. adversus Appion Phil. Iud. lib. 2 de vitâ Moysis The Iewish Holy days * Vide Aug. Ep. 68. ad Casulanum Chrysost. Homil. 10. in cap. 2. Gen. Phil. Iudae lib. 3. de vitâ Moysis Theod. Trad quaest in Gen. See Master White of the morality of the 4th Commanment Dr. Twisse Mr. Cawdry and Mr. Palmer Mr. Shepheard Dr. Ames Medulla Theol. Dr. Lakes Theses The grounds of sanctifying the Lords day The Iewish Sabbath Isa. 58. 13. The Christian Sabbath The Evang●licall Ministry The scope of the second and fourth Commandements Rabbi Agnon dicit hanc benedictionem transire super sanctificantes Sabbatum ante legem in Sina datam Cognitio celebratio Dei Creatoris consideratio seria operum Creationis ac Redemptionis ad Ceremoniā referri nequeunt D. Waelleus de Sabbatho pag. 583. How the Lords day is to be sanctified unto Father Son and holy Ghost How Christians do enjoy God upon the week-days Eminent holiness and Communion Read Mr. Shepherds excellent Treatise upon this Subject in his fourth part of the sanctification of the Sabbath Restorative Communion Constant Communion Soule-satiating communion Extraordinary duties Penitential meltings * The sad condition of the most ingeneous sort of unreg●nerate men Motives to Faith and true Repentance The great difference between an ingenuous man and a gracious man How far an unregenerate man may be changed The Conversion of notorious sinners The grea●est sinners are welcome to Christ when they turne and submit to him No meritorious Praeparatives Luk. 24. 49 Magnitudo animi ad praedicandum ●vangelium necessaria ex alto promittitur D. A●ting An etiam Abnegatio Christi quae fit corde in Ep●cureismum prolapso sit peccatum in Spiritum Sanctum Vide Scultetum in Ideis concionum ad cap 6. ad Hebraeos Clamant D●ifica●i Spiritus homunciones se nullum habere Deum sed usque adeo se sibi esse mortuos ac Deo unitos ut ipsimet Deus effecti sint vide Joh. Ruys broch in cap. 2. Apologiae Nobilissimum Marnixium in Tract contra Enthysiastas Calvinum de Libertinis in Gallia Merceunum contra Deistas De Atheismo subtili palliato vide D. Vedelium de Deo Synagogae Casp. Barth Adversar lib 10. cap. 6. Cornel. à Lapide Comment ad Act. 17. 18. Sladum nec non Eglisemnium contra Vorstium Atheus est qui fidem cultum Dei directe aut indirecte à se aut ab al●●s removet D. Voetius de Atheismo Vide John Junium in Refutatione Praelect Socini cap. 2. D. Rivet in Psal. 10. D. Voet. de Atheismo Ignorans quis sit Deus ignorantiâ pravae dispositionis contra sensum numinis congenitum verum Deum negans Atheus certè nec immeritò ●●cendus est Nulli autem sunt Athei qui certò persuasi sunt non esse Deum Vide Mersennum in Gen. 1. à pag. 235. usque ad pa. 279. Voetium in Ther site Sect. 2. cap. 4. de Atheismo parte secundâ parte quarta pag. 189. Wigandum de Arianis in Polonia Facilis est ab Atheismo S●ciniano in directum Atheismum prolapsus Vide Bedae notas in Ephes. 2. 14. D. Vedelium de Deo Synagogae Atheismus interpretativè contradicens directè blasphemans ferendus non est in civili hominum societate quia bonum civile non consistit sine metu cultuque numinis Vide Calvin in Psal. 115. de Atheo blasphemante Vide Arist. de coelo lib. 1. cap. 3. Aug. in Psal. 44. Senec. Epist. 1. 7. Damas● de Orth. fid lib. 1. c. 1. Ciceron de naturâ Deorum The Father and his coequal Son are to be honoured with equal honour Christian communion with the Father in his natural Son by their co-essential spirit The largest bounds of Christian Communion We can have no Christian communion with such as deny the Godhead of Christ. Vide Epistolas Martini Seidelii Silesii apud Socinum de Adoratione Christiad versus Christian Francken Franciscum Davidis Catechis Racov. The Socinìans are blasphemous and Idolatrous Hereticks The Family of love H. Nicolaus Familiae Caritatis Pater dixit Ego sum Deus Vide Theodor Cornhert in Specimine injustitiae Deificati Hen Nicolai Praefat. Mr. Fry his Bellows pag. 16. Mr Fry his proud blasphemy The grand question concerning Christian communion with blasphemous Idolaters seducing Hereticks and base Apostates Vide Gomarum Voetium Zanchium Polanum de Trinitate Jod Coc● Thesaur Cathol lib. 1. Goldast in Imperial constit Tom. 3. Elmenhorst com ad Gennadium The Reasons why Socinians are rejected from Christian communion The common unity of the Christian Faith The Adequate object of Divine and Evangelical worship They who deny the Trinity are apt to close with Iews and Turks Vide Epistolas Seidelii apud Socinum de Adoratione christi Videl de Deo synagogae lib. 1. cap. 2. socinismus ex Mahumetismo oritur in eundem resolvitur Stegman Photin Socinismus est recta ad Judaismi Turcismi nec non Atheismi via Exempla dabant Neuserus Pafradus viri non indocti quorum ille minister in Palatinatu hic praeceptor Classicus Scholae Marpurgensis Vide D. Voetii Antidota Generalia adversus Socin pag. 437. 438. Abrah Calovium● Mr Fryes blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 2. Error Personae fatalis error est The substance of the Gospel and the Covenant of Grace The Contents of the Covenant of Grace Gal. 5. 5. 2 Cor. 13. 14. Eph. 2. 18. Socinismus est haeresis pestilentissima divinitatem Christi spiritusque abnegans viamque per propriam vitae obedientiam ad coelum affectans Socinianism overthrows the Covenant of Grace Socinismus divinam Christi essentiam personam satisfactionem negans objectum fidei cultusque tollit Christianismum evertit We are quickned and cured by Christ and his spirit according to the tenour of the Covenant of Grace The Spirit is given by Covenant as a bond of union Christ God-man is the only Mediatour of the Covenant Christ is God and man in one subsistence or Person The high importance of this truth Mr Fry in his Bellows printed at Addle-hill pag. 15 16 17. The nature of christian Communion 2 Cor. 13. 14. Eph. 2. 18. The Sacraments of communion Christian Baptisme Mat. 28. 19 Eph. 2. 18. 2 Cor. 13. 14. Act. 2. 38 39. 2 Cor. 6. 18 2 Cor. 7. 1. Rom 8. 15 Gal. 4. 5 6 The Lords Supper The growing saving communion The mystery of the Trinity is made even sensible to us in the h●ly Sacrament The special application The highest communion Sacramental knowledge Sacramental mysteries are spiritual and yet real Joh. 6. 55 63.

the bloud of the Lamb. The Virgin Church is begotten Wooed perswaded governed upheld comforted by the Spirit The Prophesie blessing and Communion of the Spirit 2 Cor. 13 14. Rev. 1. 4. 5. compared with Rev. 22. 21. The Holy Spirit is to be worshipped with divine worship Rev. 1. 4. opened at large Angel worship prohibited by christ Tertia interpretatio veterum recētiorū● Doctorum solae Scripturae fidei Christianae analoga est D Pareus Com. in Apoc. c. 1. Isa. 42. 8. Why the holy Ghost is called seven spirits Gratiam precatur septem ecclesiis quibus singulis unum eunde nqque spiritum sanctum quasi septem in solidum tribuit The worship of the Coessentiall Trinunity Votum Gratiae pacis univocè concipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Parei Com. in Apoc. c. 1. Deus Trinunus gratiae Pacisqque causa adaequata integra Naturall worship is due to the Holy Ghost the Creator of the New Creature * 1 Cor. 6. 11. Tit. 3. 5 6. 1 Pet. 1. 2. Rev. 1 4. Rom. 15. 13 16. John 3. 5. Rom. 5 5 Instituted worship is due to the holy Spirit In the Sacraments In hearing of the word of God Rev. 2. 11 18. 29. Rev. 3. 1 6 13. In Prayer * By the Communion of the spirit we have Communion with the Father and the Son in Gospell-worship All three co-essentiall Persons dwell in the Temple of the holy Spirit He who is not the Temple of the Spirit is no Son of God or member of Christ. The third part of Evangelicall godlinesse Obedience is due to all three Persons Obedience is due to God the Father Filiall and Foederall Obedience 2 Cor. 7. 1. Tit. 2. 14. 1 Joh. 4. 16 19. Psa. 130. 4. Psa 103. 13 Jer. 32. 40. Mal. 2. 10 16. Mat. 12. 50 Mat. 23. 9. Hos. 3. 5. Ezek. 16. 63. 1 Joh. 4. 10. God the Son is to be obeyed Mat. 17. 5. Gal. 1. 10. Heb. 5. 9. Tit. 2 14. 1 Joh. 3. 16 The subjection of Presbyters to Iesus Christ. The life of a Christian. All manner of obedience inward and outward due to Christ. Mat. 28. 19 20. Col. 3. 23 24. Tit. 2. 14. 1 Cor. 16. 22. Rev. 12. 11. Spirituall obedience due to the holy Spirit Mat. 28. 19. Act. 5. 3 4 32. 1 Cor. 3. 16. 17. 2 Cor. 13. 14. Rev. 1. 4. We are debters to the spirit The spirit is our Creator The spirit fits us for all services The spirit of Regeneneration and Adoption The Spirit fitted the man Christ to be our Mediatour christus est Messias Messiarum Christus Christorum Joh. 20. 31. Dona ista absolutē in se finita fuere sicut ipsa Christi natura finita est nostri tamen respectu sunt absque mensurâ Vide D. Alting exp Catech. part 2. pag. 170 171. Willfull disobedience to the spirit is a soule step towards the unpardonable sin Sincere obediense to the effectuall call of the spirit is a good evidence of our Election Comfort for such as find the spirit of Sanctification in them though they do not feele or beare the spirit of Adoption We should rejoyce in and be thankefull for our obedience to the Spirit Rom. 14. 17. The right manner of Obedience to God Psal. 101. 2 8. Zach. 12. 12 13. 14. Act. 26. 18 Heb. 9. 14. 2 Pet. 1 3 4. Eph. 3. 19. Joh. 6. 29. Eph. 6. 16. Act. 15. 9. 1 Joh. 4. 16 19. Magnes amoris amor 1 Tim. 1. 5. James 2 5. 1 Joh. 5. 3 4. 1 Cor. 8. 6. 1 Cor. 12. 6 11. 1 Chro. 28. 9. 1 Tim. 1. 5. The whole mystery of the co-essentiall Trinunity reduced to Practice The Evangelicall Ministry The grand mystery of our Election by Father Son and Holy Ghost reduced to Practice Sicut ergo caetera praedicanda sunt ut qui ea praedicat obedienter audiatur ita praedestinationem suo tempore loco praedicandam esse ut qui obedienter haec audit non in homine ac per hoc nec in seipso sed in Domino glorietur Aug de ●ono persev l. 2. c. 24. Frustra ignorantium auribus ingeris nos Liberum Arbitrium condemnare imò verò damnetur ille qui damnat Hieron ad Cresiphontem Eph. 1. 3 4 5 13. ver Col. 3. 12. Joh. 15. 16. 2 Tim. 1. 9. * Quoties Deinomen Indefinite ponitur non minus Filium Spiritum quàm Patrem designat retineatur u●itas essentiae habeatur ratio ordinis calvin instit lib. 1. cap. 13. sect 20. Joh. 14. 10. Joh. 15. 26. Joh. 10. 30. 1 Joh. 5. 7. Colos. 3. Pia sanctorum vigilantia non est ex ipsorum arbitrio sed ex dono gratiae in ipsis per gratiae media exuscitato Colos. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 4. 12. Confitemur neminem immeritò perdi neminem meritò liberari Prosp. The Epistle to the Ephesians Fides est medium ad salutem tamen ipsius electionis Effectus Impius sensus qui putat beatiorem esse hominem cui Deus nihil dedecit quam cui universa● in Christo per Spiritum Sanctum secun●um electionem ●ratuitam 〈◊〉 i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 5 7 Mat. 20. 16 Matth. 24. 22 24. electi sumus non meriti prae rogativâ non fati necessi●are non te●●ritate f●rtunae sed alti●dine divitiarum sapientiae scientiae Dei quam non aperit sed clausam miratur Apostolus Aug. Prosper Eulgentius The Epistle to the Romans Amori Patris aeterno gratiaeque Spiritus singulari nobi● in Christo destinatae totum Salutis adscriptum videmus in Epistols ad Romanos Contumeliam reddit justitia honorem donat indebitum gratia Aug. Epist. 105. Epist. 59. de bono Persev Ench. ad Laur. Pros. * Ephes. 5. 9. The fruits of the Spirit are marks of our election The first Epistle to the Thessalonians Quae sit liberae discretionis in concilio Dei causa supra facultatem humanae cognitionis inquiritur sine fidei diminutione nescitur modo con fiteamur neminem immeritò perdi neminē meritò liberari The second Epistle of Timothy 2 Tim. 1. 9. Si omnes liberarentur lateret quid peccato per justitiā deberetur si nemo quid gratia largiretur August Ep. 105. II. our Creation Gen. 1. 2. 1 Cor. 8. 6. Job 33. 4. Job 26. 13. Ps. 104. 30 John 1. 3. III. Providence Zec. 4. 6 7. Sam. 10. 6 2 Cor. 3. 6. Luk. 1. 35. IV. The Fall 1 Cor. 1. 9. 1 Joh. 1. 3 1 Cor. 13. 14. Rom. 15 16. 1 Thess. cap. 1. 5. Gal. 5. 5. Titus 3. 5 6 7. 1 Cor. 6 11 Ephes. 5. 25 26 27. verses Gal. 1. 3 4. Act. 26. 18 1 Pet. 1. 18 19 22 23. verses Rom. 5. 6. 8 10. Eph. 1. 13. Rom. 8. 16 Rom. 8. 15. Gal. 4. 6. 1. Hearing the Word Baptisme The Lords Supper 1 Cor. 10. 16. 1 Cor. 11. 24 25. 2 Cor. 13. 14. Prayer The Lords day The Businesse