yet respectively and for conscience sake towards God as Magistrates Parents husbands c. 3. The Lord himselfe is to be feared yea this is such a grace that it characters out a righteous man Acts 10. 2. Who shunnes evill and doth good Iob 1. 8. Who delighteth in Gods Commandements Psal 112. 1. Who succours the persecuted Saints 1 Reg. 18. 3 4. Who honoureth God Mal. 3. 16. Is obedient to the Lord Gen. 22. 12. And hath true faith Heb. 11. 7. 1. Feare Gods judgements so as to avoid them 2. Feare we sinne so as to flee from it 3. Feare man for the Lords sake so that we may be carefull to obey him loath to offend him Rom. 13. 7. 4. Feare we the Lord so as to be loath to displease him by sinne in respect of his great goodnesse and mercies and for love we beare to righteousnesse Psal 130. 4. But feare not the wickeds feare Isa 8. 12 13. sc their Idols and Devils with a distrustfull feare withdrawing the heart from God and his promises Feare not dangers death creatures tyrants want c. Math. 10. 26. 28. 31. viz. Immoderately faithlesly Feare not such a feare which troubleth the conscience so as to hinder the operation of salvation and worke of the Holy Ghost Feare not touching the pardon of your sinnes for Christ hath satisfied for them Feare not death for Christ hath plucked out its sting Feare not Sathan for Christ hath vanquished him Feare not condemnation for there is none to them which are in Christ Feare not you little flock you having fellowship with Iesus Christ the Sonne of God but be you comforted and encouraged you having interest in that society which affoords such plenty of consolations and comfortable blessings that I need not say behold I have shewed you by cleare demonstrations and infallible proofes that this is the most beautifull most honourable most sure most rich most joyfull and the most peacefull society that is what can I therefore say more for thee O sweet communion as Isaac said to Esau of Iacob Behold I have given to him for servants all his brethren with corne and wine have I sustained him and what shall I now do to thee my sonne Gen. 27. 37. Neither shall you need to question like Esau Hast thou but one blessing O my Father Ver. 38. and say hast thou but sixe blessings O lovely societie there belonging to it such plentie of consolations that could I live the age of Methuselah had I a heart and head furnished with the wisdome and ingenie of all learned men should I spend all that time and those onely supposed endowments in finding out and had I the tongue of men and Angels to expresse the numberlesse transcendent excellencies of this communion yet could I not be able to delineate the incomparable and blissefull felicities thereof Howbeit give me leave to cheare and refresh your soules with some few of the many millions of gladsome rayes which streame and flow from this Sunne of righteousnesse Are we in league and communion with Christ Iesus Then he loves us with all those loves which are most ardent and excelling Consol 1. he loves us with the love 1. Of a Master for we are servants 2. The love of a King for we are his subjects 3. The love of a brother for we are his brethren Heb. 2. 11. and sisters sc By profession and affection Math. 12. 50. 4. The love of a friend for we are his friends Luke 12. 4. Iohn 3. 29. 15. 15. 5. The love of a childe for wee are his mother Marke 3. 75. Being neare and deare to him as mothers are to their children bearing and conceiving Christ in our hearts as mothers do children in their womâ—es Gal. 4. 19. 6. The love of a father for we are his children 7. The love of a husband for we are his spouse 8. The love of himselfe for we are his members Then which what love more free more tender so great and during Then which what better honour What greater happinesse then to have such love of such a Saviour Who loving us so entirely will surely pardon our many sinnes 2. Passe by our frailties and infirmities 3. Shelter us against the wrath of God 4. Defend us safe against the malicious attempts of Sathan 5. Provide all necessary good things 6. And hereafter crowne us with immortall and unspeakable glory Have we fellowship with Christ Iesus Then we are surely Consol 2. justified Iustification being an action of the Father absolving a believing sinner from his sinnes and from the whole curse due to his sinnes and accounting him just in his sight and accepting him to life everlasting freely of his owne mercy through the perfect obedience and sufferings of Christ imputed to his faith unto the everlasting praise and glory of the mercy justice and truth of God Rom. 3. 24 25. Being justified freely of his grace c. Iustification is the office of Homil. of sal D. 3. God onelâ— and is not a thing which we render to him but which we receive of him not which we give to him but which we take of him This is a benefit of benefits whereupon our salvation doth depend for whosoever shal be saved must be justified All graces are present in him that is justified yet they Hom. sal D. 1. justifie not altogether Now as the finall cause of justification is Gods glory and our owne salvation 2. The instrumentall is faith within and the Gospell without 3. The efficient is Gods free grace 4. So the matter is Christ our Redeemer 5. And the forme is the imputation of our sinnes to him and his justice to us As our sinne being imputed to Christ made M Burton pag. 66. him become sinne for us even so are we made the righteousnesse of God in him that is by imputation of his righteousnesse which righteousnesse of Christ imputed to us is no more inhaerent in us to our justification thou our sinne imputed to Christ was inhaerent in him to his condemnation Therefore all Gods Elect being joyned to Christ and having an heavenly communion with him being in themselves rebellious sinners Gods enemies and firebrands of hell by meanes of Christ Iesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him being justified by faith in him Rom. 3. 28. Not that faith doth justifie in regard of it selfe either because it is a grace for although it is an excellent vertue yet it is imperfect and mixed with unbelâ—efe 2. Nor in regard it is the worke of God in us for then all graces might be meanes of justification as well as it 3. Nor as it containes other graces in it for then it should be the principall part of our justice But in respect of the object thereof Christ Iesus whom faith apprehends as he is set forth in the Word and Sacraments We are justified by the act of M. Burton Truths triumph
fellowship 219 c. Grace how like 4. Its spreading nature and excellencie 19 c How it may be lost how not 118 c. We must labour to worke it in others and why 19 c. We must grow in grace if we wil be like Christ 262 263. H HAte sinners and how 10. Sinne and why 39 Hearing of Gods Word needfull and excellent 142 c. Obiections against it answered 143 How to heare and faulty hearers 14â— c. How we must heare and why 172. 181. Heaven hoped for in vaine by many 88. Holinesse See sanctification How the Saints are holy Honour due to God How God is honoured Why with soule and body both Why with the soule especially How with the tongue and life 72 c. Motives to honour God 84 c. Honour of the Saints 198. And of their communion See glory Hope of Saints its excellency 236. Hosts are Gods 122. Husbands duty 203. Saints husband transcendent 46 203. Hypocrites how hurtfull 26 55. I IGnorance hurtfull its fruits 97 273. Inheritance of Saints unparalel'd 45. Inhabitation in Christ See Christ Whence it is 270 271. Ingrossers of corne censured 67. Imitation of God wherein 138 c. Of Christ wherein and why 257. Of men wherein 262. Imprecations to be shunned though Saints have imprecated and why 76. Imputation of Christs righteousnesse 235. Ioy of the Saints 129 192 224. Why they reioyce 239. Iustice of God by whom abused Obiections against it answered 77. Iustification handled with its causes and fruits 233 c. Whence it is how it differs from sanctification 237. How once iustified are alwayes 240. K KNowledge saving honoureth God 73. It is needfull to do Gods will 97. and necessary to enioy Gods Spirit 272. L LAbour in lawfull callings commendable 24. When not to be taxed of covetousnesse 68 103. Labour on the Lords Day See workes Lords Day why so called 150. Duties of the Lords Day See Sabbath Law how it is kept by the Saints 187. It binds How Christians are under the Law how not 184 192. How free from the Law 243 c. Liberalitie See mercy It s excellency 224. Liberty of Christians frees not them from Gods service 192. Not from authority gives not liberty to sinne Frees not from sinne 243. Not from the obedience of the Morall Law 243 c. Wherein Christian liberty consists and its excellency 248 c. Life godly honoureth God 83. Love of God to us how great Gods lovelinesse 49 c. We ought to love God Who truly love him 46 c. Their paucity 47 c. Love to God greatly rewarded the first and great commandement and how 49 c. It honoureth God 74. By it we cleave to God 190 The rule of love 194 c. What the Saints do love 239. Motives to love God 49 c. Love all men why and how all Saints and how 9 c. Love of Saints whence M MAn an excellent creature 85. Serves himselfe sinfully served sinfully how Disswasives Meditation for the Lords Day 165. Delightfull meditations 173. See thoughts Mercy of God what 79 60. To whom it belongs no incouragement to sinne 60 79. By whom it is abused 79. Mercifull workes of diverse sorts Their excellency 170 c. Who must give when how much of what how 13 c. N NEw creatures How Saints have all parts new 238 c. O OAths haÌ„dled by creatures 81. Rashnes Disswasives 81. Excuses answered 82. See swearing Obedience to Gods Law part of the Covenant of mans part 182. P PEace of Saints excellent with them necessary 34 c. What we must yeeld to for peace 36. It s excellency 235. Wicked have no peace 226 c Perfection how Saints perfect how not 139 242. Obiections answered 55. Persecutors of good men wofull 126 c. 209 c. Pharisees what who like them in these dayes 56. Piety a cause of persecution 212. Please God what pleaseth God that is to be chosen 177. Poore of two sorts 68. They must depend upon God 68. Be content 109. Poverty not to be feared 123. Christs poverty 222. Prayerlesse persons woefull 140. What prayers are fruitlesse 140. What kind of prayer is prevailing 141. It is a duty for the Lords Day 170. Yea delightfull 172. It is part of the covenant 182. Needfull 272. Whence it is 270. To pray for earthly things lawfull 103. Preachers are builders 207. Their faults may not keepe us from hearing 143 c. Priviledges of the Saints 218 c. Prophanest people usually the greatest persecutours 212 Profession is good though some Professors are bad 29 c. Providence good and lawfull 68 103. See depend on Gods providence Pure how Saints are pure 141 242. Puritanes what meant 29 212 No Pharisees 56. Not covetous 69. Not of wicked life 214. Scarce any of them begge 70. Or come to the gallowes 113. R REading Scripture and good Bookes a Sabbath duty and how to read 169. Recreation for the Lords Day 171. What is unlawfull 160. Redemption for Gods honour 80 86. It s excellency 86. Regeneration whence 270. It s necessity Danger of its want â— 72. Reliefe See mercy Remission of sinnes a great favour to whom it belongs 224. See forgivenesse Repentance late very dangerous 61 c. Reproofs how to be used who faulty Why we should reprove 32 c. Restitution 17 39. Riotous persons usually covetous 66. Revenge a great sinne 39. Reproches for Christ should not discontent 110. Not to be feared 123. Riches uncertainty 105. Vanity 106. Of the Saints 222 c. S SAbbath Day to be kept holy the name is Morall it s many names Motives to keep it holy and what then lawfull and unlawfull 149 c. Sacraments of the Iewes and ours how the same how differ Excellency of ours 181 c. Saints fellowship See fellowship Their excellency 127. Their portion to be afflicted 126 210 Sanctification handled with its fruits how it differs from iustification 237 c. It is necessary 272. Whence it is 270. Sathan not to be feared 124. His obiections against perseverance answered 119. Scripture though alledged by Hereticks decides controversies 2â—6 Seeking of God a needfull duty what it is manner and meanes of seeking and motives to seeke God 146 c. Servants of God who who not Services of God and of others How to serve God and why bad Masters hindering this service of God 191 c. Sicke persons duty 170 Visiting them a Sabbath duty 170. How to visit who faulty in visiting 170. Sincerity needfull 92 272. Its signes 93. 〈…〉 a Sabbath 〈…〉 ing 〈…〉 Sinnes 〈◊〉 be concealed 23. And why 28. Sinne 〈◊〉 shunned 53. Yea secret sinnes 〈◊〉 〈◊〉 57 9â— Least degrees of 〈◊〉 〈◊〉 all sinne and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints and wicked men 57 c. How good men sinne ibid. What they do having sinned 59. How they are free from sinne 124 245. Their sinnes no incouragements to sin 62 c. 〈◊〉 encouragements answered 60 c. Disswasives from sinne 63 136 c. Sinne must be shunned if we imitate Christ 262. How sinne is infinite 78. God no author of sinne 77. It is an evill master by whom it is served disswasives from serving it 198. Sinnes of former times â—s great as now 254 255. Why seeme greater now 255. Sheepe of Christ their duty 276. Sonnes of God who 201. Their duty See Father Society See fellowship Soule is to honour God and first 73. Sparing how commendable 25. Spirit of God dwels in Saints Its fruits in them their miserie who want and scorne this co-habitation 270 271. Who falsly boast of the Spirit Who have who want the Spirit 272 273. Duties of both 274. How the Spirit is grieved how quenched how gotten how kept 275. Sports whether lawfull on the Lords Day Reasons Disswasives 160 c. Strength Spirituall whence 207. Swearing now an honour to God 80 Anabaptists confuted Disswasives from all evill kinds of swearing 80 c. Excuses answered 81 c. Sorrow of Saints 239. Sufferings See afflictions T TOngue is to honour God 74. Many wayes 74 c. Thoughts unlawfull on Gods Day 164. Time-serving hurtfull 93. V VIsiting the sicke a Sabbath duty How who faulty 170 Vsury a filthy sinne 92 100. W VVAnts temporall how supplied to the Saints 123. Will of God must be done 88. It s reward 88. It must be done totally 90 Faithfully 92. Timely 93. Continually 95. Meanes motives let removed 96 c. Mans will contrary to Gods 97. Word of God a Word of faith grace salvation reconciliation life 142. It s excellency 75 172. It is to be talked of 74. Not to be iested with 75. No to defend vice nor disâ—hearten vertue 75. Not to be used in charmes 76. Words not fit for the Lords Day 163. What then commendable 167 c. Workes of God for his glory mans good 165. Workes unlawfull for the Lords Day with disswasives 157. World by whom served disswasives from serving it 197. Wrath a great sinne 39. Wicked men are fooles 128. Their society to be shunned and why 6 c. 135 c. Y YOung people should do Gods will and why 93.
impieties Dissw 1 would abandon those blasphemous benedictions considering that God is the only and chiefe good goodnesse it selfe the author of all good from whom nothing but good And as for evill he doth prohibit the doing detests the act and punisheth the agent which he would not do was it his owne worke That God is wisedome sin is folly How can wisedome produce folly God is justice sinne injustice How can justice produce injustice God is mercy sinne is misery whose beginning is dolefull continuance toilesome and end shamefull and therefore that God cannot be the cause or author of their sinnes 3. By speaking reverently of his divine attributes as justice mercy wisdome c. That mighty Lord on whose hand the King of Israel leaned dishonoured the Lord in doubting of or questioning the pleÌ„ty promised 2 king 7. 2. So Moses by shortning the Lords hand Num. 11. 21 22 23. diverse do no lesse daily complaining of their ill lucke bad fortune I wil for this time summarily and succinctly give a tast only in two justice and mercy For the first we honour the Lord declaring him to be as indeed he is most just and that 1. Simply and absolutely 1. Iustice as hee is of himselfe infinitely and perfectly righteous in himselfe and of himselfe 2. Respectively and relatively in regard of his office he being the most righteous judge of men and angels For 1. Knowledge and understanding of things and persons to be judged 2. Care of equity 3. Rightfull authority to determine and decide 4. Power and ability to punish offendours and free the harmelesse innocent which are in God infinitely and transcendently Abus 1 Surcease therfore O you sonnes of men to taxe God of injustice either Because he punisheth finite sinnes with infinite punishments for what though sinne as it is a transient action is finite and temporary yet in regard of the object against whom it is committed of the subject wherein it is resident mind of the sinner and law whereof it is a breach it is infinite Or because he loved Iacob and hated Esau before they had done good or euill Who art thou that darest reply against God Hath the potter power over the clay of the same lumpe to make one vessell to honour another to dishonour and hath not God May he not do with his owne what he will Rom. 9. 20. 21. Or thirdly by your overbold and saucy presumptiousnesse in sinning sealing to your soules a generall acquitt all from all those unutterable insufferable tortures the just judge of heaven and earth hath threatned against impenitents because he is mercifull so wholy dispoyling that glorious majesty of this divine attribute Iustice A good divine saith thus let fond presumption M. Yates I 〈◊〉 Caâ—â—r hope for parden without payment disjoyne mercy and justice in him to whom both are alike essentiall and say although I go on in sinne yet God is abundantly mercifull go on presume and perish Mercy 2 For the second we honour our heavenly father when wee rightly ascribe mercy to him The Lord is most mercifull his mercy being of such large and endlesse extent that in regard of continuance it doth equalize eternity Psal 103. 17. In regard of reach and compasse it extends it selfe to the highest hills clouds and heavenly habitations Psal 36. 5. to all persons yea created beings yet restraining it selfe in respect of spirituall and celestiall benefits to such as carefully observe the commandements of God Deut. 7. 9. Truely and intirely love him Ibid. Confesse their sinnes and forsake them Prov. 28. 13. And turne from their transgressions le 18. 8. To God Ier. 3. 12. Two sorts of people therefore as much as in them lies robbe our heavenly father of his due honour namely such Abus 1 1. Who make him lesse mercifull then he is and that 1. By rushing headlong upon that dreadfull rocke of desperation falsifying Gods promises Cayn-like crying out their sinnes are greater then can be pardoned Whereas could they but repent truly and savingly their most deepe died scarlet-like sinnes should be blotted out of Gods remembrance 2. By comparing Gods unparaleld mercy with mortall mans The Lords being everlasting constant free and rich Mens being momentany mutable mercenary and poore 3. By an overweening conceipt of their owne worth promising to themselves undeniably those blissefull joyes for their merits sake deeming their owne worthfull actions to be sufficient to purchase that matchlesse crowne of glory if not superabundant and superrogatory Secondly who make him more mercifull then he is casting the innumbred swarmes of intollerable prodigious oathes beastly drunkennesses and other their obstinate hellish enormities upon the mercy of God as if it was a common packhorse whereon to unload their willfull and unsupportable evils causing the creatures to groane and the earth to mourne and reele to and fro tottering and staggering like a drunken man little considering that as he is mercifull so is he just and those who will sinne because God is mercifull shall surely be plagued because he is just By speaking reverently of the unspeakeable workes of God both Immanent in himselfe acknowledging with the Apostle the depth of the riches both of the wisedome and knowledge of God and that his judgements are unsearchable and his waies past finding out and Transeunt as his wonderfull workes of creation redemption and particular workes of mercy Exod. 15. and justice 1. Sam. 3. 18. Iob 1. 21. Let these short instances in few words now suffice We honour the Lord by talking of the works of Creation after this or the like manner Who created The Lord of hostes What he made All that is made How he did it With his Word To what end His honour and glory And heere I cannot omit to reprove a most vile although vsuall kind of dishonouring the Lord in laughing to scorne persons in body deformed or in minde defective The renowned maker of the world and not the workemanship being in my shallow apprehension derided Suppose a man for instance comming into the workhouse of some skilfull artist and there beholding some piece of worke lesse curiously wrought then other should therewith sport himselfe with scoffing derision wee could not but conclude That the artificer and not the artifice is reproached Secondly we may honour the Lord by speaking reverently of the worke of the worlds redemption it declaring Who redeemed The ever blessed Sonne of God From what The curse of the Law the wrath to come the divell the hands of our enemies Wherewith His owne pretious bloud Whom his pasture sheepe And why his owne honour and glory We may honour God with our tongues by the right vse of an oath sc The person rightly qualifyed having a warrantable calling thereunto the matter being true just and of great importance the manner time and causes rightly obserued Deut. 6. 13. 10. 20. For hereby we make the Lord a witnesse judge and revenger Two sorts of people I
like manner Had I more then all other imaginable excellent qualities and dignities Did I excell in wisdome and understanding not onely those renowned Heathen Philosophers but even their fained Apollo and our Divine Salomon Had I the tongue of Angels and a body as beautifull as the Sunne Had I a Soveraigne command over men and all other inferiour creatures Could I enjoy the sweetest contentments of the most mellodious musicke richest robes costly cates Had I the full fruition of all the richest treasures in the whole world yet without Christ Iesus without redemption I had nothing Am I therefore partaker of that comfortable worke of redemption where justice and mercy met together whereby I am saved from the curse of the law the power of darknesse the divell the wrath to come the guilt guerdon due desert and punishment of sinne Was I redeemed not with corruptible things as silver and gold but with the pretious bloud of Christ as of a lambe without blemish and without spot Was I redeemed that I might serve him in holinesse c. Luke 1. 74. 75. that I should honour him Then surely I will not be so unmindfull of such a mercy nor unthankfull to such a benefactour but will honour him who hath thus honoured mee Gods honour ought to be the end of all our actions 1. Pet. 4. The end of all 4. 11. If any man speake if any man minister that God in all things may bee glorified 1. Cor. 10. 31. whether you eate or drinke or whatsoever you doe c. doe all to the glorie of God Doe we desire our owne advancement and benefit The 5. A meanes to be honoured way is not turke and popishlike like cruell Abimelech to build our deemed safeties upon the ruines and bloud of others or like faire tongu'd Absaloms by insinuating flatteries or like couzening Zebaâ—s by lies and falsehoods or by any such like Machivelian policies For could we such hopes such happinesses would proove like spiders webs But the onely meanes is by honouring the Lord 1. Sam. 2. 30. those that honour me will I honour saith the Lord. If none of these will prevaile yet let feare of punishment due to such which dishonour and deny honour to the Lord 6. Want dangerous perswade Why was Pharoah scourged with a tenfold plague was it not for dishonouring God Why was Herod eaten with wormes save because he gave not God his glory Acts 11. 23. Yea why was an entrance denyed to Moses and Aaron into the land of promise was it not because they sanctified him not in the midst of the children of Israel Deut. 32. 51. Wherefore did the Lord smite Davids childe with death save for dishonouring him 2. Sam. 12. 14. Were your strength as sinewes of iron your wisedome and policy as exact as is possibly attaineable by mortall men your friends and fauorites many and mighty Had you the swaying of earthly scepters yet neither these nor any such like can possibly secure you from the irefull revenging hand of God if you either dishonour or deny him honour Witnesse these forenamed who were kings or as kings Witnesse that saying of the Prophet to Ely 1. Sam. 2. 30. Those that honour mee those that despise me will I despise or shall be lightly esteemed i. e. accounted vile in Gods sight Doe not thinke to avoid the judgement if you will not be perswaded To deny the truth of Scripture is blasphemy To thinke he will not doe what he hath said he being faithfull and so to make him a lyar or that he cannot punish although hee hath threatned hee being omnipotent is much more blasphemous CHAP. VI. Duty 5. Saints must doe Gods will IF God is our Father we ought to doe his will The doing Duty 5. whereof allieth men to Christ Iesus Mat. 12. 50. Makes men like Christ Ioh 6. 38. Is a meanes for man to prosper Ioh. 9. 31. Is the direct rode and pathway to heaven and happinesse 1. Ioh. 2. 17. Many men alas looke for heaven who never shall enjoy it Ignorant men because they meane no harme although the Lord will come in flaming fire against such 2. Thess 1. 8. Civill honest men because they doe no hurt and render to all their dues although they want holinesse without which none can see God Heb. 12. 14. Pharisees because in diverse things they excell other men although they want the pith and marrow of Christianity These such like hope for heaven But they being asleepe in sinne dreame of fulnesse but will arise empty of plenty awake poore of heaven finde nothing lesse Heaven is promised but not to all 1. Ioh. 2. 25. It is reserved but not for all 1. Pet. 1. 4. There is a broad way leading to death traced by the most There is a straight and narrow way leading to heaven not knowne of all and found onely by few Mat. 7. 13. 14. even of those who doe the will of God Mat. 7. 21. would we know who shall goe to heaven Aske not the ignorant man his cloudy and darke understanding cannot tell he onely hopes well that 's the vtmost of his skill Aske not the carnall man he is not able to discerne such things 1. Cor. 1. 14. no more then the blinde can judge of colours Aske not the civill man he walkes in a way which seemes good to himselfe but it is not right enough to bring him to heaven Aske not the Pharisee his golden shewes are too too weake our righteousnesse must exceed his But aske of Christ who is the Truth and cannot deceive us the Light void of ignorance and the Way it selfe leading to heaven by his example by his merits and by his doctrine and he will tell us we must doe the will of his father which is in heaven Mat. 7. 21. Thinke not O thou painted sepulchre with thy lording tongue and divelish heart Thinke not O thou carnall christian with thy Lord Lord living in iniquity to have the prerogatives of Gods sonnes but shew thy faith by thy workes thy profession by thy practise Ioyne with Lord Lord doing of Gods will so shalt thou declare thy selfe to be the childe of God so shalt thou obtaine the proper priviledge of Gods children the kingdome of heaven 1. Let the worldling doe the will of his god Mammon therefore as moles blinded in the earth or as the horse without understanding who knowes no greater felicity then plenty of hay and provender onely tune this note who will shew us any good whereas all his wished contentments bring him no true content being never able to satiate his soule witnesse Ahab 1. King 21. 5. he had a kingdome yet still hee needs something a garden of hearbes witnesse the rich man Luke 12. 17. who had so much that he could not tell what to doe yet still hee is in a pecke of troubles for having plenty hee wants roome he knowes not what to do yet for these unprofitable things which cannot add
bountifull and liberall 2. We are to cleave unto thâ— Lord outwardly and not only in our soules but our bodies both in the right and sanctified use of the Word Sacraments and Prayer Thus let us cleave unto the Lord and manifest we the same 1. By cleaving to that which is good Rom. 12. 9. 2. By cleaving to Gods Testimonies Psal 119. 31. His Word Law Gospell Precepts and Promises 3. By walking in his wayes Deut. 11. 22. 4. By keeping his commandements diligently ibid. 5. By walking after the Lord Deut. 13. 4. 6. By hearkening unto his voice ibid. Thus if we do the Lord will uphold us in all distresse and Mot. 1. against all assaults of enemies inward and outward with his right hand i. His great might and power Psal 63. 8. What then can hurt us Or who can harme us True it is that many who cleave closest to God are soonest taken away and destroyed as in time of fierie trials and open persecutions Yet 1. God doth not destroy them but Gods enemies wicked persecutors 2. They die not in Gods displeasure but in his favour their death is no shame but an honour to them 3. By the losse of a temporary life they obtaine life eternall Instead of a miserable life a life most happy 4. Outward blessings as deliverance from bodily death and dangers are promised and performed conditionally as they shall stand best with Gods glory the good of his Church and salvation of his Saints Thus to do is good for us Psal 73. 28. It is good for me to draw neare to God It is good indeed to give and joyne our selves most straightly to God so gracious and mercifull It is good nearely to knit our selves and closely to cleave to God This cleaving being a meanes to obtaine if we want And to continue if we have fellowshippe with the Father CHAP. XVI The eleventh Meanes and Duty is to serve God LAstly have we or desire we fellowship with the Father 11. Meaâ—es Duty We ought to serve him David acknowledgeth himselfe servant to Ionathan although they were linked in such an intimate society 1 Sam. 20. 7. 8. Hushai exempts not himselfe from serving so good a Soveraigne who admitted him into the fellowship of a friendly favourite 2 Sam. 15. 34. Wives although their husbands companions yoke-fellowes yet being but the left side of the yoke fellow-helpers not fellow heads owe a kind of service to them 2 Pet. 3. 1. Likewise you wives sc as servants i. with all feare even to bad husbands aswell as to good Yea all such who have fellowship with the Father have the denomination of servants Iacob my servant Isa 44. 1. Iob my servant Iob 1. 8. Moses my servant Num. 12. 7. And the pious Proselite who joyned himselfe to the Lord is said to serve him to be his servant Isa 56. 6. 1. There is a seruice of man to man and this is 1. Nationall 1. By the law of nature which is liberall 2. By the law of Armes which is compulsive 2. Domesticall Which is 1. For a time 2. Perpetuall as slaves for ever these are civill services of man to man who is said to serve man 1. When he applies himselfe to do him all the good he can Gal. 3. 14. 2. When he submits himselfe to such who are Lords over him Exod. 21. 6. 2. There is a religious service where man serves God 1. Generally yeelding to and endeavouring to performe all the worship due to God Ios 24. 15. 2. Particularly 1. Religiously serving him in his publique worship Math. 4. 10. 2. In his common vocation as he is a Christian doing the revealed will of God in the generall calling of Christianity Heb. 12. 28. 3. In his particular function Rom. 10. 9. So then to serve God is to do all things in the publique worship of God in our common vocations and particular callings according to the will of God therein earnestly desiring to glorifie God They therefore are much deceived who think a daily repeating over the Lords Prayer ten Commandements and the Beliefe or such like constant keeping of Church-times c. is a sufficient serving of God to serve the Lord being a doing of his will and this is frequently urged and often inculcated in sacred Writ Psal 20. 11. 100. 2. Luc. 1. 75. This service is the end why we were redeemed Luc. 1. 74 75. Of all Gods mercies Rom. 1. 12. And although our Saviour delivered us from bondage yet not from service when a man comes out of the bondage of sinne he Ob. Answ must take another yoke Math. 11. 28. But we are free we have Christian liberty Gal. 5. 1. Ans True we are free from the execution of perfect obedience from the curse of the Law not from the obedience of the Law piety and righteousnesse Heare Irenaeus speake who saith Christ hath Christus tantùm nos liberavit à seâ—vitute non ab obedientiâ legis Irenaeus lib. 5. cap. 27. Duplicia sunt Mosis Pracepta noturalia servilia servilia per adventum Christi abrogata sunt naturalia in suo vigore permanserunt per Euangelium sunt consummata Idem cap. 31. Dominus deâ—â—it totam legem Prophetas pendere ex ipsis Praceptis ipse aliud majus hoc pracepto non detulit sed hoc ipsum renovavit suis Discipulis jubens eis diligere Deum ex toto corde cateros quemadmodum sc Idem lib. 4. cap. 25. onely freed us from the slaverie not from the obedience of the Law The Precepts given to Moses were twofold naturall and servile servile are abrogated by the comming of Christ naturall have remained in their strength and are fulfilled by the Gospell Yea saith he the Lord Auxit dilatavit hath augmented and inlarged them The Lord declared all the Law and the prophets to depend upon these Precepts And Christ himselfe hath not shewed another greater then this Precept but hath renewed this to his Disciples commanding them to love God from their whole hearts and others as themselves True it is that we have liberty and are freed from the curse of the Law Rom. 8. 1. Gal. 3. 13. Secondly from the rigour of the Law which said do this and live this liberty also the justified Iewes before Christ had Thirdly from observation of the Ceremoniall Law Col. 2. 16. 20. Thus the ancient Iewes before Christ were not Oh that our Pretty Antinomists had but braines to conceive and grace to imbrace the truth then would they not so disquiet the consciences of many unsetled Christians and scandalize the Gospell under pretence of lawlesse liberty i. Although seduced Papists ignorant Gospellers civill honest men vaine-glorious Pharisees prophane people and lawlesse Libertines like the ancient Samaritanes who knew not the manner of the God of Israel therefore served the Lord and their owne gods also 2 Reg. 17. 26. So those fore-named because ignorant of the right service of God 1. The Papaline serves
conversion which being true will alter both the condition and conversation of you and we do heartily wish that all who know us were both almost and altogether such as we are except our frailties and afflictions We would meet you more then halfe way to joyne our selves in intimate society with you and give you the right hand of fellowship could you be intreated to have no fellowship with the fruitlesse Eph. 5. 11. workes of darknesse and to have fellowship with Gods Sonne Iesus Christ. I therefore an Ambassadour for Christ as though 2 Cor. 5. 20. God did beseech you by me I pray you in Christs stead be reconciled to God and be joyned in fellowship with his Sonne Iesus Christ Me thinkes if you are but pliant or flexible I should allure Motives you to this unconceiveable conjunction I supposing your former thwart detractions unjust depravations and unadvised detestations of and your not thirsting after and endeavouring to associate your selves to this mâ—st lovely society to accrew from the misleading calumniâ—tions of malignant spirits and your owne ignorant unacquaintednesse of the radiant resplendency and reâ—ulgent royalty of this more then Angelicall conjunction That I may therefore induce and draw you to a love and liking of inflame and set on fire your never satisfied appetites after this incomparable and ineffable incorporation I will propose sixe following Propositions to your considerations First this fellowship with Christ Iesus or the union betwixt Christ and Christians is the sweetest and most odoriferous Cantic â— 16. My beloved is mine and I am his He seâ—deth among the Lillies i. Christ Iesus is among those persons and places where his graces grow which graces make those in whom they dwell Lilly-like 1. In regard of their dignity and excellency compared with unbelievers 2. In regard of their spirituall beauty Christs purity and Christians piety compared with carnall Hypocrites Epicures and Atheists 3. In regard of their sweet savour or smell compared with lewd livers Christ Iesus the Head of this Society Cant. 2. 1. And all the body of this conjunction 2. 2. are Lilly-like both in favour and smell therefore most beautifull lovely and pleasant Myrrhe Aloes and Cassia are sweet incense and perfuming powders affoording pleasurefull delectation all the garments of all this goodfellowship smell of Myrrhe Aloes and Cassia Psal 45. 8. 1. Christ Iesus the head of this society is a bunch or bundle of myrrhe or pleasant nosegay continually refreshing those which are joyned to him with his delectable sweetnesse Cantic 1. 13. Yea his excellent sweetnesse to every Christian soule is like Calamus and Camphire which be sweet and delightfull things Cantic 1. 14. 4. 1â— Yea all things in him are rich and shining beautifull and precious his hands being as rings of gold set with the Chrysolite Cant. 5. 14. yea his words are sweet and delectable his lips being like lillies dropping downe pure mirrh 5. 13. And in regard of his spirituall fairenesse comlinesse and beautifull sweetnesse he is called the rose of Sharon Cant. 2. 1. 2. All this society is a garden inclosed whose plants are an Orchard of Pomgranats i. e. the faithfull members of Christ as plants beare all sweet delectable fruits as Camphire Spiknard and Saffron c. 4. 12 13. Yea to whom the singing of birds is come i. e. the time which followeth effectuall vocation when the sharpe winter of an unregenerate estate being over the soule is refreshed with most comfortable graces Cant. 2. 12. yea so delightfull that Christ Iesus saith of them and to them 7. 6. how faire and how pleasant art thou O love for delights And can there be a sweeter or more lovely society then this Secondly this is the most honourable and glorious communion that is 1. The builder of it is most glorious for he is a King of glory Psal 24. 7. and Lord of glory 1. Cor. 2. 8. 2. The foundations of it as glorious as may be Isa 54. 11. Saphires Rev. 21. 19. Iasper Saphir Chalcedonye Emerald Sardonix Sardius Chrysolite Beryl Topaze Chrysophrasus Iacinth Amethist The decree of Election is one foundation 2. Tim. 2. 10. The summe of Christian doctrine is another foundation Heb. 6. 1. The doctrine of the Apostles and Prophets Ephes 2. 20. Christ is the foundation of foundations 1. Cor. 3. 11. of this society glorious therefore are the foundations 3. The gates are glorious Isa 54. 12. Carbuncles Rev 21. 22. twelve gates twelve pearles the Ministery of the Word and faith make entrance for Christ to come into the hearts of the Elect and for them to flocke freely into the Lords assemblie 4. The wals are glorious Isa 26. 1. Salvation will God appoint for wals 60. 8. call thy wals salvation Zach. 2. 5. I saith the Lord will be a wall of fire round about and will be the glory in the midst of her 5. The persons are all of them exceeding glorious which will cleerely appeare if wee seriously consider and take notice 1. What glorious ornaments they are invested withall sc the many rich and costly sweet and comfortable graces of Christ Iesus called their garments Psal 45. 8. Because 1. the nakednesse of their soules is hereby covered 2. they are comforted and kept warme 3. defended from the fiery darts of sinne and Sathan 4. decked beautified and adorned 2. What glorious names and titles they have Not onely is the Church of God nominated the city of God the mountaine of Gods holinesse Psal 48. 1. the joy of the whole earth the city of the great King the city of the Lord of hosts the city of our God the perfection of beauty Psal 50. 2. and the holy mountaine Zach. 8. 3. But also all the persons of this society are Christs brethren sisters and mothers Marc. 2. 33. Kings and Priests Rev. 1. 6. a chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2. 9. the daughter and queene of Christ Psal 45. 9 10. Saints jewels the Dove and Spouse of Christ 3. What glorious priviledges they have viz. 1. They are guarded from the dominion of sinne Satan death and damnation by the good spirit grace and mercy power and presence word truth promise and providence of God and by the power of his sons death 2. The Lord is a hearer of their prayers Deut. 4. 8. which have free accesse into the Court of heaven 3. They are cleansed from their sinnes by the bloud of Christ 1. Iohn 1. 7. he having washed them from their sinnes in his owne bloud Rev. 1. 5. 4. They have the saving knowledge of God and his Son Christ Iesus 1. Iohn 2. 20. which is life eternall Ioh. 17. 3. and a true cause of glorifying 5. They have the holy Ghost given them Rom. 5. 5. whereby they cry Abba father Rom. 8. 15. which beares witnesse with their spirits that they are the children of God whereby they are ascertained that God dwels in them and they in him 1.
c. Cap. 5 pa 5. 60. faith relatively to the object Christ not for the act of it Faith justifieth not by the act believing but as the instrument in applying the object which is Christ as the hand is said to heale Ibid. pag. 80. onely by applying the medicine or to enrich by receiving a treasure or to feed by putting meate into the mouth as we say a child c. It is Christ that is the Authour and matter of our justification it is Christ who applyeth the same unto us as for faith it is but an instrument to apprehend and a hand to receive Christs benefits for ours Or as Paraeus briefly saith Faith justifieth instrumentally the blood of Christ meritoriously Feâ—es iustificat orgâ—â—cè sanguâ—â— Christi meritoriè Pataus in Rom 3. faith doth not apprehend these by power from it selfe but by vertue of the Lords covenant so that Christ and his merits are the believers not simply because he believes but because he believes upon precept and promise the Lord promising to impute the righteousnesse of his Sonne to us for our righteousnesse if we believe This faith layes hold upon Christs painefull sufferings sufficient for all the sinnes of all men and so freeth the believing sinner from the guilt and punishment of sin and from eternall damnation It layes hold upon the perfect obedience of Christ in fulfilling the Law hereby curing his owne actuall disobedience of the Law and applyeth the perfect holinesse of the humane nature of Christ whereby he is accepted as perfectly righteous of God and by this his originall corruption is healed 1. Are they happy whose sinnes are pardoned as indeed they are for when sinne is pardoned such debts and trespasses are forgiven which we could never pay nor any remit Qui solus mundus est mundare praevalet immunda Greg. Papa in Iob 14. 4. Nee homo nec Angelus Aug. Agricola non vitis efficlum Ad solam Triuitatem pertinet Idem Tom. 9 in Ioan. 15. pag. 444. save the omnipotent Iehovah Isa 43. 25. Nor any make satisfaction for and purge out except the Lord Iesus and that with his owne bloud 1 Ioh. 1. 7. When sinne is pardoned such spots and blemishes are forgiven which made us and our best actions loath some unto God Isa 1. 14. 15. And guilty of eternall damnation Rom. 6. 23. Is remission of sins such a favour that it hath for its efficient cause God only and his beloved Sonne Christ Iesus Isa 43. 25. Rom. 6. 25. Its moving cause the meere mercy truth and promise of God Eph. 1. 7. It s meritorious cause the death of Christ 1 Pet. 1. 18 19. And its finall Gods glory Ier. 33. 8 9. And the sinners salvation then they must needs be happy whose sinnes are forgiven Psal 32. 1 2. Rom. 4. 7 8. 2. Are they happy who being sinners are notwithstanding accounted righteous by the righteousnesse of Christ imputed as they must needs be for by this righteousnesse of Christ we are made the righteousnesse of God 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours as if we had done the one and deserved the other yea by this we have store of supplies for all our wants We are poore Christ is our riches we are naked Christ is our garments we are blind Christ is our eye-salve Rev. 3. 18. We are deformed Christ is our beauty Rev. 19. 8. 3. Are they happy who being enemies to God by reason of sinne are made friends to the Lord they being reconciled to God by Christ having their sinnes done away and themselves arayed with the perfect righteousnesse of Christ as they needs must for what greater misery then to be at enmity with the Lord And what greater felicity then to be in league with God Rom. 8. 31. For if God be for us who can be against us 4. Is peace with God a great favour as it is it costing the bloud of Christ to make it Col. 1. 20. It passing all understanding Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children as it is intruth the Lord hereby taking us into his owne family and accepting us as his owne children not because he wanted an heire he living and reigning for ever not for want of children for he had a naturall Sonne not because this Sonne was unfit to inherit he being as fit as his Father But of his meere grace and bounty we being by nature children of wrath disobedience and the Devill This being such a blessing that by vertue of this we are made Christs brethren heires Gal. 3. 18. Heires of God joynt-heires with Christ Rom. 8. 17. Of Gods kingdome Iam. 2. 5. By vertue of this we are Lords over all creatures save Angels we have them to guard us and all things working for our good This is such a favour then which God could not have bestowed upon us a greater * Pluâ— est cum Paulus ait heredes nos esse coheredes Christs quam si mille mundos nedum coelum terram cum omnibiâ— bonu noâ— reipsa â—â— atâ—râ—um 〈…〉 siâ— osâ—sse 〈◊〉 in Rom. 8. 17. It is more when Paul saith we are heires and co-heires with Christ then if he had affirmed that we should indeed enjoy for ever a thousand worlds not onely heaven and earth with all good things therein If it was no small preferment for David to be sonne in law to Saul 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children * Quid 〈◊〉 〈◊〉 conserra potest An non excellentior Majestaâ— est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra Hoâ— beneficio nihil 〈◊〉 est vel excellentius â—rentius in Isa 38 What may be compared to such dignitie Is it not a more excellent prerogative to be the Sonne of the God of heaven then sonne of the most potent Monarch upon earth There is nothing more high or surmounting this benefit This is such a favour that a reverend Divine saith thus of it * M. Greeneham Aphorismes As farre as the spirit is above the flesh God above men heaven above earth eternity above time so farre is the new creation above the old This is such a blessing that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit as it is for by this with patience we looke for the accomplishment of all good things By this we undergoe afflictions with a contented mind By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God encouragement of the Saints amazement of wicked ones and strengthening of our selves to continue against all discouragements and
4. Submitting themselves to Gods will c. 4. And make a good use thereof being made more compassionate to others in misery hating sinne the cause of the scourge And not as the fashion of many is who go to the sicke but 1. To the hurt of themselves being hardened in seeing the foolish virgins or Nabal-like sicknesse or death of wicked men and the violent death and sicknesse of many good men 2. To the hurt of the sicke 1 Viewing the weaknesse of the sicke to sport themselves and discredit their weake neighbour 2. Hardening them what they can in their sinnes by securing them of longer life flatterie c. 2. Relieving the distressed with a thankfull loving pitifull 1 Cor. 16. 1. single cheerefull liberall just and true heart 3. Teaching the ignorant drawing sinners to repentance comforting the distressed admonishing the unruly encouraging the good rebuking the bad reconciling the disagreeing stirring up the slothfull c. Whereas many people deeme such like courses to savour Affirm 4. of melancholike madnesse and too much puritannicall austeritie and thinke themselves undone if they may not have free liberty to glut and satiate themselves with carnall delights and vaine sportings I am surely perswaded 1. That there is no true sound and solid cause of delight Recreat 1. in any vaine sportings or worldly pleasures especially in comparison of these Lords Dayes delightfull duties if they may be poised in an even ballance e. g. Ballance together the least measure of saving graces and a world of voluptuous contentments and gainefull profits and I 'le undertake that the former the meanes of getting and the helpes in keeping it shal be found more honourable profitable and delightfull and so over-weigh by farre the latter Or 2. Cast into one end of the scales the Word of God into the other any worldly contentment what you will and let the Lord himselfe who is fittest and best able to decide the controversie be judge and it wil be found farre to surpasse in worth and valuation all pearles of price and excelling treasures Mat. 13. 44. 2. Surmounting in profit and advantage the most advantagious practices in or about the world making those who read and heare it with open eyes and hearing eares happy Rev. 1. 3. And those who meditate therein day and night like trees planted by the waters side c. Psal 1. 2 3. Thirdly to ravish the heart truly sensible of Divine delights with unsatiable glee and unmatchable gladnes rejoycing that heart as much as if it had found great spoiles Psal 119. 162. Being more luscious then the sweetest hony or the most mellifluous hony combe Psal 19. 9. 2. That there is sound and sufficient cause of joy and delight in all such and other Sabbath Duties Instance in some particulars e. g. 1. In hearing and reading the Word of God if we consider it in its names and effects declaring the nature thereof e. g. 1. It is a transcendent pearle and excelling treasure Math. 13. 44 45. More lovely then gold or much fine gold Psal 119. 127. Better then thousands of gold and silver Verse 72. And therefore cannot but fill and farce the soule with consolation in getting possessing and enjoying the same 2. It is bread water wine milke and meate to feast and fatten the soule begotten by this immortall seed and enlivened with Gods quickening Spirit and therefore must needs make merry the same feeding and fatting it selfe with such heavenly cates 3. It is a light to the feet and a lanterne to the paths Psal 119. 105. Then which what more needfull profitable or pleasing to the Christian travailer to direct him to the haven of endlesse happinesse 4. Is there not extraordinary matter of joyfull delight in reading and hearing read and preached 1. The Word of grace justly so called shewing and working grace in those which rightly heare it 2. That Word which begets and increaseth faith therefore termed truly the Word of faith 3. That Word which declares the way of salvation therefore stiled by the Holy Ghost a Word of salvation 4. That Word which nourisheth and sustaineth a spirituall life and offereth eternall life ergo called a Word of life 5. And the Word of reconciliation as is before shewed 2. In prayer which sacred duty will appeare perspicuously to each enlightned soule to be a true cause of gladnesse when rightly performed it seriously considering 1. How acceptable it is with God he being well pleased with such like sacrifices 1 Tim. 2. 3. 2. Of what excellent dignity put for the whole worship of God Psal 50. 15. 3. How commodious and gainefull 1. Being a Soveraigne salve for every sore 2. Bringing salvation to the pious petitioner Rom. 10. 13. 3. Resisting that implacable enemy Sathan Eph. 6. 18. 4. Prevailing with God extraordinarily beyond imagination 3. If we ponder advisedly that while here we live we are in a strange countrey being pilgrims and strangers having no continuing city seeking one to come scil an heavenly where our Father our Head and Husband our friends and fellowes our crowne and inheritance are It will necessarily follow that as it is a gladding discourse to countrey-men meeting in another nation to talke of their owne country and common-wealth their friends and families and which way to take soone and surely to enjoy their wished company so it must needs be a delightfull colloquie when two or more citizens of heaven meeting in this their pilgrimage conferre cordially of the way to heaven of the pious and sweetned paths directly tending thither Secondly if we seriously consider that a godly and Christian communication is an excellent meanes to increase saving knowledge enkindle godly zeale nourish Christian love cherish and warme all gracious beginnings and edge and keene the longing appetite to hunger insatiably after the best things We cannot but conclude that such like conference on the Lords Day must needs afford superabundant matter of pleasure and delectation 4. To instance in the duty of Divine contemplation which seemes to worldlings full of pensive sadnesse and madding melancholy this I say savouring seemingly so much of uncomfortable sorrow is no wise defective of recreating festivities each particular holy meditation having its severall oblectation For examples sake let it be 1. Vpon the workes and creatures of God how do these make merry the godly soule after a serious musing of them considering that as they were made for the glory of God so for his particular good some to guard some to delight some to feed and refresh and all to serve him after one manner or other 2. Let it be upon the Word of God what it hath beene is and wil be to him the many fruits and benefits he hath reaped from it 3. Let it be upon Gods particular favours and mercies bestowed upon a mans selfe especially his soule and generall benefits and blessings he hath bestowed and promised to bestow upon his Church and chosen 4. Let it be upon the
remission of sinnes how and by whom wherein every sincere Christian may behold clearely the unparalel'd love of Christ Iesus freeing him by his owne painefull passion from the guilt and guerdon the due desert and dominion the power and punishment of his sinnes 5. Let it be upon the inheritance which is incorruptible undefiled not fading away reserved in the heavens c. And I think it wil be granted without contradiction that such like meditations make the godly soule to leape for joy 6. Let it be upon dismall death and mouldring mortality even this will comfort the heavenly minded soule loving the appearing of Christ longing after the same with the Bride in the Revelation certifying him that these miseries are but momentany and that this miserable mortality shal be swallowed up of glorious immortality 7. Let it be of the judgements of God denounced or inflicted upon others or upon himselfe even these contemplations want not matter of consolation to that soule which considereth Gods infinite love sending no greater he deserving the extreamest enabling him to make a good use of them and to beare them christianly This I suppose is a commodious and profitable necessary and warrantable Christian not Iewish resolution to abstaine from those worldly and wanton words workes and thoughts and to be wholly imployed and that delightfully in those holy and heavenly contemplations communications and actions And that I may stirre you up to put in practice this so laudable sweet and profitable resolution to those former reasons and motives I have intermingled in my former passages give me leave to adde these following reasonings and pious arguings 1. Is the Lords Day the queene of dayes yea the Lords market day for our soules wherein we are to buy Isa 55. 2. without money or mony worth the heavenly and celestiall bread water wine and milk of Gods sacred Word and saving graces the golden gifts and precious merits of Christ to inrich our faith Rev. 3. 18. The eye-salve of true wisdome and the Spirit of light to illuminate our spirituall blindnesse and the white raiment of Christs righteousnesse that we may be clothed and that the shame of our nakednesse do not appeare and shall we passe it away in wanton delights in fruitlesse and hurtfull discourses in distrustfull and distracting musings or in needlesse and dunghill actions And not rather spend this Day in buying such peerelesse traffique not onely in the publique assemblies but also before and after the same by Divine contemplations heavenly communications fervent and faithfull prayer and other such like pious Lords Dayes practices 2. Is this the Lords Day not mine his Holy Day no common or prophane one therefore to be sanctified therefore to be kept holy and shall we shew such intolerable ingratitude as to deny so small use of time to him that gives to us so much and so large use of time 3. Is it a matter of duty and not of curtesie of charge and not of choice of allegiance and not of liberty of necessity and not of indifferency not permitted but commanded to sanctifie the Lords Day and keepe it as holy as we can and shall not wee use our utmost endeavour to doe the same 4. Do those who conscionably sanctifie the Lords Day imitate the prime and purest examples walking in those paths which have beene traced out by David Nehemiah and such like ones by Iesus Christ such a Sonne such a Saviour by the Lord Iehovah who rested the seventh Day from his worke of creation although as easie to him as to speake and cause it to be created And shall we be drawne into unwarranted courses or omit necessary pious duties upon Gods Day because many who are great Schollers good Preachers great men the wealthiest in our parish and many honest men make no bones of worldly discoursings unneedful actions nor are very forward in those other substantiall duties Learning they may have wisdome greatnesse yea goodnesse yet may their example be erroneous no sufficient patterne for imitation in many things we offend all yea and good St. Paul would be followed no otherwise then he followed Christ 1 Cor. 11. 1. Be it they be wise or wealthy honourable or honest who give or take liberty yet sure we are we take the surest and safest course yea the most commodious and comfortable having Gods precept for our warrant and his example for our encouragement Powerfull they may be but he is omnipotent wise they may be but he is wisdome it selfe honest they may be he goodnesse it selfe 5. Since the Lords Day is a blessed Day so called either 1. Because it is instituted to Gods service 2. Or because the Lord gave it a singular priviledge to be a Day of rest and holinesse a Day of delight and heavenly feasting to the world 3. Or because the Lord doth blesse more effectually all such who conscionably keepe it holy on that Day then any other so that then they enjoy after an extraordinary manner this transcendently sweet and lovely fellowship with the Father We for our parts will alienate and estrange our soules tongues and bodies so farre forth as in us lieth from such workes such words and thoughts which withdraw the mind from God and endeavour to spend those little parcels of time which remaine to us exempt from the publique assemblies of the Saints and the doing of some few necessary actions in Divine contemplations Christian communications such pious and holy actions that so the Lord may suppe with us and we with him Rev. 3. 20. We feasting him with the fruit of our true repentance 2. With our faith beleeving and applying the Word and promises of God 3. By serving God faithfully giving up our soules and bodies holy and acceptable sacrifices to him he feasting us in his Word and Sacraments That so he may dwell in us and we in him and to conclude that we may obtaine if still we want communion with God or get if already we have a more perfect and full assurance of our fellowship with the Father CHAP. XIII The eight Meanes and Duty Chusing the things which please God What those things be Diverse chusers Which are best HAve we or desire we fellowship with the Father Shew 8. Meanes Duty it and seeke it by chusing the thing which pleaseth the Lord This chusing being both a marke and meanes of mans communion with the Father Isa 56. 4. Where and who is he that would not be a chuser might the choice tend to his reall and seeming contentment With what greedy graspings would some possesse mountaines of gold silver pearles and precious stones and worlds of wealth With what enraged bloudy and implacable cruelty would some bathe their hands and glad their hearts in the last groanings and effusion of the most warme and in most hearts bloud of their enemies How would some ingrosse kingdome after kingdome yea one world after another How would some plunge themselves into a bottomlesse Ocean of voluptuous delights