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
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
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
and play and swimme therein like Leviathan in the sea How would some glut their insatiable appetites feeding themselves upon the extracted quintessence of all reall and imaginarie dainties might each have free liberty of choice Chusers you may be chusors I desire you to be not of such dunghill drosse not of such barbarous revenge not of such fading crownes not of such frothy delights not of such corruptible cates But with David of the 〈◊〉 truth Psal 119. 30. Or of Gods precepts Verse 135. Of that which is good Isa 7. 15. Of that good part which Marie chose Luc. 10. 42. And of that which pleaseth God 1. Obedience pleaseth God 1 Sam. 15. 22. 2. Sorrow for sinne pleaseth God Psal 51. 17. 3. A holy life that pleaseth God 4. Saving faith pleaseth God Heb. 11. 6. 5. To do good and communicate please God Heb. 13. 16. 6. And to frame our thoughts words and deeds to Gods will pleaseth God Col. 1. 10. These things chuse therefore and I 'le warrant you your choice shall not repent you Enoch was not taken to heaven because he was rich royally descended the seventh from Adam because he was learned had a comly and strong body but because he pleased God Heb. 11. 5. Chuse we therfore with Enoch the pious Proselite and godly Eunuch the thing which pleaseth God this choice being a signe of mans communion with God and a meanes whereby a man is joyned to God that so with these we may have fellowship with the Father CHAP. XIIII The ninth Meanes and Duty To take hold of Gods Covenant HAve we fellowship with the Father Declare it Doe 9. Meanes Duty we want it Feele it by taking hold of Gods Covenant this being a marke and meanes of mans communion with the Father Isa 56. 4. Ier. 50. 5. The foundation of which Covenant is Christ Iesus onely Isa 42. 6. He onely being the peace-maker or Prince of peace 2. The onely Angell of the Covenant Mal. 3. 1. 3. The Mediatour of the New Testament 4. The Father onely being well pleased in him 5. By him onely man comes to God And 6. In regard that he onely ratified and confirmed it with his owne Bloud Heb. 7. 22. 8. 6. 9. 15. Secondly the frame is by way of contract in which are comprised 1. Certaine Articles and Conditions on both parts 1. The principall Party covenanting is God who covenants to be our 〈◊〉 and the God of our seed Gen. 17. 7. i. To save us and ours to give us righteousnesse and eternall life in Christ 2. The other is the godly man who for his part promiseth to be the Lords people Ios 24. 15. And therefore binds himselfe to believe and rest upon the promise of God 2. Signes and seales binding each party to the agreement or covenant made on Gods part He hath given us his Word Hand-writing oath Heb. 6. 17. as Seales On our part the ancient people of God have bound themselves by writing Nehem. 9. 38. Seale ibid. Imprecation 10. 29. And Oath ibid. Circumcision Gen. 17. 13. c. And the people of God now perhaps by writing perhaps by seale perhaps by vow surely by word Baptisme and the receiving of the Lords Supper 3. Writings containing the conditions on both sides scil the Word of God the Old and New Testament called the Covenant Ex. 24. 2. Booke of the Covenant 34. 28. Words of the Covenant Deut. 9. 11. 29. 1. Tables of the Covenant Rom. 9. 4. The Covenants because they shew what God will do to his people and what we are to performe according to the tenour of the Covenant This Covenant or compact made betwixt God and man 1. Touching reconciliation and life everlasting is 1. Legall of workes which is a league made touching salvation upon condition of perfect obedience set downe in the Morall Law wherein eternall life is promised to such as perfectly fulfill the same and eternall death threatned to such as transgresse the same 2. Evangelicall of grace which is an agreement concerning men to be freely saved through faith in Christ. This Covenant God made with the justified Iewes before Christ to whom he was a child borne and a Sonne given Isa 9. 6. And the believing Iewes and Eundem spiritum eandem fidem fuisse in Apostolis Prophetis evidentissimè probat Apostolus 2 Cor. 4. Epiph contra errores Marcionis Gentiles since for although the Prophet Ieremy speakes of an old and a new Covenant yet himselfe shewes that this old and new covenant for substance are one and the same Verse 33. of Chapter 31. I will put my Law in their inward parts will be their God and they shal be my people I will forgive their iniquity 34. Which is the substance of the old and new Covenant The old in shadowes prefigured Christ to come The New apparantly shewes that Christ is come The Apostle S. Paul 1 Cor. 10. 2 3. saith the ancient Iewes and we eate the same spirituall meat and drinke the same spirituall drinke Their Sacraments were more in number then ours differenced in rites and measure of signification from ours yet the same Author end and signified thing c. S. Iohn speaking of love calls it a a new commandement and an old 1 Ioh. 2. 7 8. Old in regard of the substance new it being newly approved and renewed by Christ Ioh. 15. 12. So this Covenant of grace was the same when it was old to the sanctified Iewes in regard of substance as it is to us to whom it is new onely it differs in this that now it is published more clearely not in such darke shadowes and more persons are renewed more graces are bestowed Gods Covenant made with the justified Iewes and us Gentiles or the old and new Covenant 1. Differ in the Circumstances Adjuncts Accessories Oiconomie Administration and Dispensation 2. Agree in the Substance Particularly in the 1. Principall efficient cause Ier. 31. 31. 2. Moving cause Luc. 1. 54. 55. 72. 78. 3. Meritorious cause Gen. 3. 15. Ephes 2. 12 13. 4. Materiall cause 2 Cor. 5. 19. Reconciliation c. 5. Instrumental the Word 1. Of Gods grace Act. 20. 32 2. Of reconciliation 2 Cor. 5. 19. 3. Of faith Gal. 3. 8. 6. Formall cause or mutuall promise Gods which is free mans which is due Ro 3. 22 7. Finall cause to stirre up and confirme the hope of immortality Heb. 11. 8 9 10. 8. Effect justification and regeneration 1 Cor. 1. 30. 6. 11. 9. Subject persons onely Gods Elect true believers Rom. 3. 3. 26. 10. Inward seale sc the holy Spirit 2 Cor. 1. 22. Eph. 1. 13. This Covenant we for our parts must make Psal 50. 5. Or enter into Deut. 29. 12. Keepe Psal 103. 18. Or stand to the words thereof so as to performe or accomplish 2 Reg. 22. 3. That we may 1. please God this being a thing pleasing the Lord Isa 56. 4. 2. Shew that we have communion with God this being a
2. 5. because they are quickened with the life of God by the doctrine of the gospell 2. Stones made up into a spirituall house Ephes 2. 20 21 22. because they are founded on Christ the head stone They are therefore called Gods building 1. Cor. 3. 9. their soules being as the walls the Word of God the Morter cementing and the hammer to fit and fashion them for this building Therefore all the Saints have neare society with Christ Iesus being stones of the same building All members of a body have fellowship with the head of that body whereof they are members All true beleevers Saints or faithfull Christians are members of that body whereof Christ Iesus is the head Therfore they have fellowship with him The head is the seate of reason memory imagination and senses It gives life and motion to the members From the head the body by joynts and bands hath nourishment ministred is knit together and increaseth Col. 2. 19. Therefore head and members have society one with another All true beleevers are members c. Christ the head c. Ephes 4. 12. edifying the body of Christ. 15. head even Christ 5. 13. Christ is the head of the Church 30. for we are members of his body of his flesh and of his bones 1. 22. gave himselfe to bee head over all things to the Church ver 23. which is his body Therefore all true beleevers Saints or faithfull Christians have fellowship with Christ Iesus All those sweet mellodious resemblances twixt Christ and Christians recorded in sacred writ necessarily conclude that there is a society betwixt Christ and true Christians yea such then which none more lovely none more firme none more inseperable it being knit and tyed with the strong and lasting ligaments of all societies 1. Christ is the Shepheard the Church is a Fold and Christians are Sheepe Iohn 10. 14 15 16. 2. Christ is the Vine the Church is the Vineyard and Christians are Branches Iohn 15. 5. 3. Christ is the Captaine the Church is the Field and Christians are Souldiers 2. Tim. 2. 3. 4. Christ is the Phisitian the Church is his Shop and Christians are Patients Luk. 5. 31 32. Rev. 3. 5. Christ is our elder Brother the Church our Mother and Christians are Brethren Heb. 2. 11. 6. Christ is a Henne the Church a Nest and Christians are Chickens Matth. 23. 37. 7. Christ is a Fisher the Church is a Sea and Christians are Fishes Mar. 1. 17. 8. Christ is a Feast maker the Church a Banqueting house Christians are Ghests Prov. 9. 1. 2. Math. 22. 1. 9. Christ is a Teacher the Church a Schoole Christians are Schollers 10. Christ is a King the Church is a Kingdome Christians are Subjects 11. Christ is a Bridegroome the Church is a Wedding house Christians the Bride 12. Christ is the Foundation the Church is the Building and Christians are Stones 13. Christ is the Head the Church is a Body and Christians are Members CHAP. II. Vse 1. Reprehending those who harme the Saints HOw dare you O you sonnes of Belial harme or hurt Vse 1. Of Reprehension disgracefully deride or persecute with hand heart or tongue these who have fellowship with Christ Whose Word so potent that by it he created the universall world by it he cast out Devils stilled the raging waves of the impetuous sea healed incurable diseases vanquished Sathan and consumeth Antichrist 2 Thes 2. 8. With Christ I say of whom what shall I say He being wonderfull Isa 9. 5. In his conception in his birth in his speech in his miracles in his life in his sufferings in his death in his rising and in his actions He fed multitudes with little he wrought strange miracles he overcame death Sathan and hell he shall come to judge both quicke and dead yea he is a mighty God and do you not dread to lade with taunting quips villanous reproches all hellish language and usage such who have fellowship with him Yea such who are 1. The redeemed of this Redeemer 2. The holy ones of this Sanctifier 3. The clients of this preserver 4. The souldiers of this Captaine 5. The servants of this Lord. 6. The subjects of this King 7. The brethren and sisters of this Brother 8. The sheepe of this Shepheard 9. The Bride of this husband 10. The members of this head These are Christ his sheepe for whom he laid downe his life Iohn 10. 15. These are branches abiding in Christ who shall have whatsoever they aske Iohn 15. 7. These are Christs souldiers quenching the fierie darts of the Devill Eph. 6. 16. And overcomming the world 1 Ioh. 5. 5. These are Christ his patients which he heales with his owne bloud 1 Ioh. 1. 7. These are Christs subjects whom he rewards with kingdomes These are Christs beloved Spouse which he loved so entirely as to give himselfe for them Eph. 5. 25. And do you not dread to offend them These are they for whom Christ prayed so earnestly to his Father to keepe them to sanctifie them c. And presume you to curse them These are they for whose sake he took upon him the forme of a servant endured so much wearinesse and labour hunger and thirst buffetings and scourgeings despightfull spittings contumelious crowning with thorns Iudas his trecherie the soldiers barbarous inhumanity the false witnes bearing of the perjur'd accusers the frequent solliciting accusations of the Iewes the unjust condemnation of Pilate the cruelty of his executioners the cursed death of the Crosse the sweaty agony of Bloud the heavy Passion upon the Crosse the temptations of Sathan Gods wrath and the torments of hell And will you wrong them Them I say whom he hath bought at so deare a rate These are Christs Spouse Iewels peculiar People Kings Priests Prophets and are they the of-scouring of all things in your sight Do you not tremble to wish evill unto much more to speake evill of most of all to wrong actually those who are the pasture sheepe of such a Shepheard branches of such a vine souldiers of such a Captaine the wife of such a husband and members of Christ his body We who have fellowship with Christ Iesus know that it is our portion to be hated of all men for Christs sake to be by words to fooles as was Iob Chap. 30. 7. Songs to drunkards as was David Psal 69. 12. To be falsly accused railed upon Christ our Head and Husband hath drunke deepe of this Cup to us and we are content to pledge him we knowing this to be our lot and for our profit We being more bright by such your filing more purified by such tryings more odorifâ—rous by being pounded we are the Lords vine growing more fruitfull by pruning his palmes flourishing most when under pressures and his tillage whose hearts are more mollified and softened more apted for the seed of heavenly truth and saving graces made more fruitfull and lesse weedy by such your plowing We therefore with patience contentment