may dresse food for our owne comfort Decency of the body as clothing the same Preservation of goods by taking out of or defending from dangers Luc. 13. 15. And giving necessary provision to them Luc. 14. 5. Yea to the fatling beast to feed him 1. Because else he could not live so chearefully 2. The labour is the same in giving much or little 3. All creatures may then have the ordinary provision of the weeke at the least 4. Else to the hurt of the creature so losse of goods Necessity is sanctified and may stand for just excuse when we cannot keepe the rest of the commandements without breach of one of the rest e. g. I am bound to preserve life a man or beast is in danger of death I may breake the rest to save life God will have mercy and not sacrifice mercy is a worke of sanctification sacrifice a meanes we must leave the meanes and do the worke Tertullian saith God forbad humane workes not Tertul. lib. 2 contra Marcyonem pag. 185. Nec Sabbatt inspicis legem opera humana non divina prohibintem Non facies opus Quod Vtâ—que tuum Arcam vero circumserre neque quoti li enum opus vileri potest neque humanum sed bonum sacrosinctum ex ipso Dei praecepto utique divinum Divine Thou shalt do no manner of worke What manner of worke What kind of worke Namely thine owne But to carry about the Arke sc about the wals of Iericho can neither seeme a daily worke nor an humane but a good and a holy work and therefore from the very commandement of God Divine Those therefore I meane which may be forborne without breach of charity sinning against nature or hurt of the creatures And therefore 1. Whether those are not blame-worthy who trot about for gaine or pleasure buy and sell grinde and bake patch and mend or do any other outward or inward worke of man or woman which may be done before or stay till afterward 2. And if it be not good for each man to reason thus or after the like manner with his owne soule 1. Is the fourth Commandement a precept which is morall as it must needs be For 1. Else there would be but nine morall Precepts 2. It being delivered in mount Sinai at the Nec ejus observatio capit Lege data in Sinaised aute celebrabatur ut apparet ex Mannae pluvia Exod. 16. Martyr in Gen. 2. Ex hoc loco probabilis conjectura elicitur Sabbathi sanctitatem suisse priorent le ge ceric quum aute narravit Moses vetitoâ— fuisse die septimo Manna colligere videtur ex recepta notitiâ usu sumptum Cal. in 4. Precep same time by the same Law-giver after the same manner with more motives and a speciall Memento 3. Given in Paradise observed from the beginning before any Ceremoniall Law was given Neither did the observation of the Sabbath begin when the Law was given in Sinai but it was solemnized before as appeares by the raine of Manna Exod. 16. saith P. Martyr From this place a probable conjecture is fetched that the sanctification of the Sabbath was before the Law and truly when Moses did shew before that they were forbidden to gather Manna upon the seventh day he seemes to conclude that it was taken from received knowledge and use saith Mr. Calvin 2. Did our Saviour Christ Iesus confirme the morality of it comming to fulfill not to breake one jot or title of the Morall Law 3. And do the same reasons which bound the Iewes oblige me to the performance of such duties as in it are enjoyned and restraine me as well as them 1. God giving me sixe dayes as he gave them 2. Being my God as he was theirs 3. Proposing his example for my imitation And 4. I needing his blessing as much as they And doth this commandement precisely inhibite the doing of any manner of worke insomuch that those holy followers of Christ Luc. 23. 5 6. and their puritannicall precisenesse is commended abstained from so good a worke as to embalme the body of our Saviour their spices and oyntments being already prepared and shall I gad to faires and markets shall I walke about my closes or grounds except it be to meditate or to praise God for his bounty towards me shall I send my servants and cattell with corne c. Are these workes for the Lords Day Is the day none of mine and shall I spend it about mine owne affaires and profits Dread I to rob men and shall I presume to rob God yea him who is my God of his Day of his Holy-Day No no I will not trouble me therefore no more O rebellious flesh with thy many idle and godlesse pretences Thy covetous carkings formerly have made me with those worldly minded to go and see my grounds which I had purchased to prove mine oxen which I had bought when the Lord did graciously and earnestly invite me to him Thy mistrustfull diffidence hath pricked me forward with remerarious rashnesse to do many un-needfull actions thou having abashed me with a fearefull timidity of losse of undoing hast made me negligent to seeke principally the kingdome of heaven and to care for the morrow when it might sufficiently and time enough take care for it selfe Thy savage cruelty heretofore hath made me unmercifully bloudy to my precious soule servants and beasts fore-casting and fore-providing something for them to do on the Lords day Cease henceforward to molest me with these temptations I have now learned to be content with Gods allowance to me and dealing towards me I am now resolved to depend on him and on his gracious providence and by Gods helpe wil be so mercifull to my selfe servant and beast that we will not do any servile worke on Gods Day wherein we serve our selves and not God Whether sports and recreations yea such as at other 2. Consid Augustine Batly Babings Homil. Sâ—at times may be lawfull are not demonstrated to be unlawfull upon the Lords Day By many of those I have named before amongst whom S. Augustine is one who in another place as I have read not in him but cited speaking of some who rested to sports toyes hunting and nets saith It is to keepe a Qui vacabant nugu ludâ—s venatio nibus retibus c. Sabbath to the golden Calfe the Idoll of Aegypt not to the God of heaven To which I will adde Gualter who saith Therefore they cast farre away the impure workes of the flesh and the Proculergo abjiciunt impura carnis opera insanum studium voluptan dupeccant qui diem hunc superbiae sustus aleae poculu impuro voluptae tum slu lio tribuunt Dies fellos Majestati Aleissimi dedicatos nullu voluptanbus occupart Nec hujâ—t religiosi diet otia relaxantes obscrenis qutbuslibet patimur voluptatibus detiners nihil eodem die vindicet sibi scena theatralis aut Circense certa men tui
say we because it is Scripture Gal. 5. 1. They say there is no condemnation to them which are in Christ and so say we because it is Scripture Rom. 8. 1. They say that the law hath nothing to doe in the Conscience of the regenerate Christian and that it doth not binde the Conscience of the regenerate to obedience but this we denie it being repugnant to sacred writ and of evill consequence The falsehood of whose schismaticall and hereticall opinion Schismaticall I call it in regard of the rent and breach it makes in the Church hereticall I call it it being an Incidere in falsae opinionis errorem priusquam vera cognoscat imperiti animi est simpli cis perseverare vero in eo postquam agnoveris cotumacu Salvian exempla A pro. vero pag. 296. errour about a maine point of religion contrary to the cleare light of truth of holy Scripture soundly and generally held by the Church of God and being obstinately defended after conjunction and lawfull admonition will perspicuously appeare to all which will not wilfully close their eyes against the cleare light of divine truth I having shewed what Conscience is how this Conscience is bound and that the law doth bind the Conscience of the regenerate to obedience 1. Conscience is an inward remembrance in our hearts witnessing with us or against us of all our thoughts words and workes Conscience is a part of the understanding which takes knowledge of and beares witnesse of a mans thoughts words and workes excusing them when they be good accusing them when they be bad Rom. 2. 15. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscientia Con. scio Greeke word is derived of a verbe which is compounded of a verbe which signifieth to see and a Preposition which signifieth together so that Conscience doth know with another is privie to the things of another by the signification of the greeke and latine word This is Conscience Concerning bonds and binding the Word of God mentioneth diuerse sorts and calleth 1. Sinne by the name of bonds Acts 8. 23. because it binds and holds the wicked fast in the bondage of Satan 2. Afflictions for Christ by the name of bonds Heb. 13. 3. in which bonds good Saint Paul was Acts 26. 29. 3. Gods favours the bonds of love Hos 11. 4. the Lord by these binding his Saints unto him 4. Gods lawes by the name of bonds Psal 2. 3. because they fasten us to God and bind us to our duties Conscience is bound by vowes and oathes lawfully made and superiour powers not properly in regard of themselves but improperly or in reference to Gods law commanding a man although he sweare to his owne hurt not to change Psal 15. 4. Therefore the Princes of Israel durst not hurt the Gibeonites because of their oath Ios 9. 9. To pay that which a man hath vowed Eccl. 5. 4. To be subject to the higher powers Rom. 13. 1. 5. And to obey our Pastours and Teachers Heb. 13. 17. But the Lord himselfe is the proper binder of Conscience he being the onely Lord of Conscience he onely having power to command Conscience yea to save or to destroy He bindeth Conscience by his Word giving it an absolute power in it selfe to bind Conscience and because it is the Word of him who can save or destroy for keeping or breaking this his Word This Word so binding is both Law and Gospell The Gospell binds the Conscience not of those who never heard of Christ Rom. 2. 12. but of those which have the meanes offered to beleeve and obey Rom. 2. 16. The Law binds the Conscience of all men it being the law of nature written in mans heart in mans Creation and therefore of such who are regenerate Christians not onely as they are men but sanctified men Which I shew thus Reason 1 That which doth cause the Conscience of the regenerate Christian to excuse being observed and to accuse being transgressed doth bind the Conscience of the regenerate Chrisian to obedience For to bind the Conscience is to cause it in every action to accuse for sinne or excuse for well doing But the law of God doth cause the Conscience of the regenerate Christian to excuse being observed and to accuse being transgressed Therefore the law of God doth bind the Conscience of the regenerate Christian to obedience That which hath power to say to the Conscience of the regenerate Christian this ought to be done that ought not to be done hath power to and doth bind the Conscience of the regenerate Christian to obedience for to bind is to say this may that may not be done But the law of God hath power and doth say to the Conscience of the regenerate Christian this may that may not be done Therefore the law of God doth binde the Conscience of the regenerate to obedience That which hath this priviledge that the breach thereof is a sinne doth bind the Conscience of all even of regenerate Christians to obedience for all even regenerate Christians are bound not to sin 1. Ioh. 3. 4. But the law of God hath this priviledge that the breach thereof is sinne Therefore the law of God doth bind the Conscience of c. The breach of the ceremoniall law once was sinne now is not because once it bound the conscience now it doth not The breach of the morall law is still sinne therefore it doth still bind If the law of God doth not bind the Conscience of the regenerate to obedience then if the regenerate Christian doth any thing commanded in the Law he doth more then his duty for he is bound to doe his duty and so by doing that doth either merit at the hands of God or else is guilty of Will-worship doing more then was enjoyed him e. g. if a Christian under the Gospell was circumcised did sacrifice bullockes c. he by thus doing did workes meritorious and superogatory or else was guilty of Will-worship because he is not now bound to the doing of them But if the regenerate Christian could and did do all things which the law enjoynes him he is not guilty of Will-worship neither doth he merit at the hands of God Luk. 17. 10. Therefore c. That authority which the Apostles used to vrge and presse regenerate Christians to do their duties doth bind their Consciences to obedience But the Apostles have used the authority of the law to vrge and presse regenerate Christians to do their duties Ephes 6. 1 2. Iam. 2. 11. Therefore the law doth bind the Conscience of regenerate Christians to obedience I having premised these things abandoning the ungrounded and unchristian liberty of Anabaptists Epicures Familists and Antinomists I come to shew and delineate your glorious liberty you blissefull goodfellowes As in all freedomes the freed person is exempt from many burdensome bondages and grieuous
the sphericall Zones Could he not onely wish for with Alexander but also obtaine other worlds as an immeasurable addition to his former inheritance yet is there no more comparison betwixt this onely imagined soveraignty and the reall inheritance of Gods children then there is betwixt corruption and incorruption pollution and perfit purity lasting eternity and a fading moment heavenly treasure and earthly trash 1. Pet. 1. 4. To an inheritance incorruptible undefiled that fadeth not away reserved in the heavens 6. Parents provide marriages for theit children Even so 6. Marriage the Lord of heaven hath provided such an husbād for his children That if all the renowned excellencies of all mankind from Adam to the dreadfull day of judgement and of all angelicall beings which are and have bene were confer'd upon on men His comely feature should be hatefull deformity his amiable beauty loathsome ilfavourdnesse his quick-witted understanding blockish ignorance his angeliall eloquence rude barbarisme and his other perfections meere frailties in respect of those extraordinary transcendencies of Christ Iesus the husband of Gods children Rev. 19. 7 8 9. CHAP. II. Duty 1. Saints must love God IF God he our father we ought to love him Not onely Duty 1. doth Religion command children to love their parents but also nature it selfe requireth this duty some therefore derive Pilius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifying a sonne of a greeke word which signifieth a lover And I verily thinke this being so much talked off and practised in conceipted ostentation few which heare me this day thinke I need tell them they ought to love God nor perswade them to put the same in practise The simplest here present beeing ready to say though they come to the Church for fashion sake as their neighbours doe although they are not very bookish although they give little eare to the Word of God preached yet they know as much as the best preacher can tell them they knowing that they must love God above all and their neighbour as themselves and this they doe or else it is pittie they should live Loath I am to have you spend time to no purpose much lesse at a Sermon for if all words should be gracious much more of a Minister in publique to a congregation as from God And therefore did I not thinke it more then needfull to perswade you to love God Did I not heare painted sepulchers satanicall lyars and other cursed impes of that damned Apostata say theylove God Did I see him lou'd in deed as well as in word in truth as in tongue in practise as in profession I would willingly have spent my paines about some filiall duty lesse thought upon then on this so much talked of yet little practised For if we but inquire at the oracle of this our father we shall find recorded in indelible characters that such who truly love God Hate that which is evill Psal 97. 10. Signes 1. 2. Keepe Gods commandements Exod. 20. 6. Ioh. 15. 10. sc sincerely although imperfectly desiring and endeavouring to performe things commanded Behave themselves conscionably in their calling Ioh. 21. 15. Conforme themselves to God 1. Ioh. 4. 17. being followers of him as deare children Love not the world 1. Ioh. 2. 15. Love truely Gods children 1. Ioh. 4. 20. Often thinke upon God as their chiefest treasure Mat. 6. 21. And love Christs appearing or comming to judgement 2. Tim 4. 8. Iam. 1. 12. And then having surveyed-with a carefull inquisitive view the carriages and conditions of most men I much feare after a diligent scrutiny 1. We having compared such who detest sinne because its a breach of Gods law and therefore eschue and flie from it as from a serpent With those who thirst after impiety as greedily as the chased deare after the water brookes or the gaping earth after the dew of heaven and solace themselues with as great delectation in silthinesse and superfluity of naughtinesse as Leviathan in the restlesse Ocean 2. Such who keepe Gods commandements with sincerity of heart they to the vtmost of their power leaving undone all evill forbidden and doing all good duties commanded not for any sinister aime or by-respect but for the Lords sake because he hath commanded these and forbidden those and being universall in this their obedience neither appliable like the starre Mercury to every adjacent nor the turning weather cocke hurried about with every blast of contrary winde remaining the same in all companies places and at all times like the greene ivi◠keeping the same colour in the sharpest winter that it hath in the pleasant summer With those who no whit regard those sacred lawes written with the finger of the worlds creator and those who unequally and unjustly share their obedience betwixt the Lord and his grand enemie the devill such who have their changeable suites sometimes seeming to observe Gods commandements for sinister respects otherwhiles namely in secret and amidst their villanous complices no whit regarding those divine and more then angelicall direction 3. Compare we those who walke conscionably in their callings being carefull to have the soules of their children and servants deck'd with the invaluable robes of Christs Righteousnesse nourished and strengthened with the food of eternall life With that carelesse company which regard no more so that they be of comely feature neately trimd finely fedde of liberall education and richly provided for and those vilest of men who by their wicked examples staine their purest times with the blackest dye of hellish impieties Sathans cognisance feeding their immortall soules with the damned art of swearing lying cursing and such like venome and poyson of Aspes 4. Those who conforme themselves to the glorious example of our heavenly father doing their vtmost devoir that they may be holy pure perfect and mercifull as their father in heaven is With that degenerating company of men which will doe the lusts of the divell Could we segregate those which are crucified to the world and have it crucified to them and although they love the good creatures and gifts of God yet it is neither preposterously irreligiously nor unequally but in order sc first God then godlinesse then good men enemies then profit then pleasure 6 Those whose hearts are fast glued to the Lord Iehouah and his crownes of immortality as their only treasure 7. Those who love with all entirenesse of affection the sonnes of God And Those who love the appearing of our blessed Saviour having a comfortable assurance of his love and a sincere care to please him in all things From those which love the world servilely sensually preposterously immoderatly disorderly and undiscreetly Those whose chiefest treasure is on earth Those who are inraged with implacable malice against the children of God and their sincerity And from such who love the Lords appearing no more then villanous malefactours the comming of a just and righteous Iudge And it will manifestly appeare I much feare that few onely
145. 16. and the Lyons seeke their meate of God Psal 104. 21. and thou must of necessity confesse That all sustenance is his gift That all are meere gratuities That he doth continually supply the wants of all creatures And that he is a liberall giver feeding millions of millons every day And then rouse up and animate thy drooping and dismayed Spirits as Christ did comfort his distrustfull Disciples Math. 6. 26. c. Doe all the innumbred swarmes and troupes of birds beasts and fishes depend upon my Father Doth he afford them such sufficient supplyes and contented satisfactions that although they have nothing beforehand to glut and satiate the eye they chirp and sing leape and skippe and shall I distrust who am a man a child by adoption God forbid will not the Lord much more provide for me who am better then they Doubtlesse he will Be it therefore that I am poore yet my Father hath more then enough to supply my wants Be it that I see no meanes in humane reason how to live yet will I depend on him who can preserve me with or by small meanes Be it that my charge is great yet will not I distrust I see the little Wren a poore and weake bird having her nest stored with a multitude of little helplesse creatures to skippe as livelily to live as merrily and sing as pleasantly as at other times I have nothing beforehand no more hath she I have a great charge She as great I have small meanes to get She hath lesse It is my gracious Father who provides for her and hers He will also for me and mine To this I may fitly adde the saying of a devout Writer Thy children are thy riches children are not a trouble Filâ—â— tui divitiae tue sunt silij non labor sed requies parentunt sunt levamen laborum ac omna fortunae so latium si boni sunt si mali non de numero sed de moribus querela est Qua pascet omnes Qui pisâ—es maru pascit quadrupedes c. Quis vestet qui agros herbis ac floribus vestit atque frondibus silvas Adrian Caâ—th pag. 126 but an ease of parents a solace of calamities and a consolation of every estate if they be good if they be evill the complaint is not of their number but their vices Who shall feed them all He that feedeth the fishes of the sea the foure footed beasts c. Who shall cloath them He who doth cloath the fields with herbs and flowers and the woods with leaves CHAP. V. Duty 4. Saints must honour God FOurthly we are to honour our Heavenly Father Mal. 1. 6. Duty 4. A sonne honoureth his Father If I be a Father where is mine honour Our Father hallowed be thy Name is the continuall cry of Gods children and it 's a necessary inference If we ought to honor our fathers by nature precedency of time age and office much more the Lord our Heavenly Father In prosecuting this filiall duty I intend to have the judgement rightly informed how God must be honoured and to perswade by certaine motives the affections to practice this fourth siliall duty God may be honoured or despised many wayes but these three especially 1. In himselfe or his owne person diverse wayes 1. By obeying him and submitting our selves to him 2. Beleeving in him and trusting to him 3. By calling upon him and praying to him 4. In loving him above all 5. In fearing him above all 6. In confessing of his truth 7. In confessing of our sinnes 2. In his servants either Prophets or people Ministers or members of Christ when they are honoured for his sake or his gifts and graces are honoured in them God is honoured in his Ministers when those branches of honour are given to them which the Word of God requires As 1. Reverence in thought word and gesture 2. Obedience to their Doctrine 3. Imitation of their good example 4. Maintenance 3. In his sacred and holy Ordinances Word Sacraments prayer or other parts of his Service when they are reverently rightly used So men may dishonor God by the same means or after the same manner sc when any of the aforesaid duties are denied or wanting he is dishonoured in regard of himselfe or servants and in regard of his Ordinances when any of them are refused or abused Wee are to honour our Heavenly Father with soule and body both for he created them both Eccl. 12. 1. Remember thy Creatour Ver. 9. Spirit to God who gave it Hee redeemed them both 1 Cor. 6. 20. He sanctifieth them both 1 Thess 5. 23. He preserves them both Psal 97. 10. And he will glorifie both 1 Cor. 15. 49. But first with the soule Psal 103. 1 2. Blesse the Lord O my soule And that 1. Because the Lord requires it most Deut. 6. 4. Ioh. 4. 24. 2. Because it is the seat of sanctification the beginning and efficient cause of every action Math. 12. 35. Prov. 4. 23. 3. Because the Lord observeth tryeth and searcheth it most 1 Ioh. 3. 19 20. 21. 4. Because the Lord regards it most And 5. Because if the soule once truly honour God it will draw the whole body Let hollow-hearted dissemblers and tombe-like Pharisees as Alexander in another case scattred in India at his departure speares shields swords and other warlike furniture fitter for men of gyant-like then ordinary stature that he and his might be thought to be men of extraordinary greatnesse seeme to glorifie God more then other men being in the meane time as full of dregs and filth as a loathsome caske and as empty of worth as a drumme having in it nothing but windy ayre although its sound is great and clamorous Yet let every adopted child of the Lords be exhorted to honour our heavenly Father 1. Inwardly and that first in his understanding 1. By an effectuall spirituall distinct speciall lively experimentall and consequently saving knowledge of God the want thereof causing a denyall of honour to the Lord Exod. 5. 1. I know not God c. Rom. 1. 21. 2. By a true faith unbeliefe hindring from sanctifying the glorious name of God Num. 20. 12. Secondly in his affections 1. By a spirituall child like or siliall feare whose fruit and force is to restraine from vice and constraine to well-doing for desire to glorifie God 2. By a Christian love a fruit and signe of a justified perion causing us to delight in God for his goodnesse sake and in our neighbour for Gods sake 2. With our tongues given us by our sole Creatour for this end Iam. 3. 9. Therewith blesse we God even the Father Phil. 2. 11. that every tong should confesse to the glory of God the Father Psal 51. 15. And my mouth shall shew forth thy praise We are to honour our heavenly Father in word by speaking reverently of all those things whereby God and his holy will is made better knowne unto us e. g.
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