innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
love our own souls and the souls of others since Christ manifested such love to our souls 5. We should not crosse the ends of Christs suffering 1. He died to redeem you from this present evil world 2. To destroy the works of Satan We should live to him * 〈…〉 are some particular cases wherein it is not safe for some particular persons at that time â—â—â— in 〈…〉 to pâ—t them to try themselves by signs But for the general it is necessary and the duty of all people to â—â—ok to signs and to try themselves by them M. Hooker on Rom. 8. 10. A two-sold knowledge is required of every receiver 1. A diâ—cernning of the body and bloud of Christ he must be able in some competent measure to understand the Doctrine Nature Use and End of a Sacrament by whom it was instituted and why and for what end 1 Cor. 11. 29. they were to instruct their children what this and that action signified in the Passeover 2. Of himself implied in the duty commanded of examining our selves Edere Christum est credere in Christum Quâ—d paras dentem ventrem Crede tantùm manducasti August He that comes without faith receives Sacramentum notâ—em â—em Sacramenti Iesus Christus isque crucifixus debet esse proprium sidei nostrae objectum Rivetus Instruct. Praepar ad Coenam Domini cap 10. Prayer profits not without faith Rom. 10 13 14. Mark 11. 24. Luk. 18 lat end Mark 9. 23. Faith only makes up the union between Christ and us John 6. 56. The people of God have a four-fold glorious sight in this life John 14. 20. 2 Cor. 5. 19. 1. They see God in Christ. 2. They see Christ in God 3. They see Christ in themselves 4. They see themselves in Christ. See Rom. 8. 9 10. Common people say they have believed as long as they can remember and they thank God they never doubted While men are in their natural condition they think it is nothing to believe in Christ though they walk contrary to him but when sinne is fully discovered and one sees the severity of Gods justice it is then hard to believe Rom. 1. 17. 2 Thess. 1. 3. Consider 1. Thy natural estate is a state of death damnation John 3. 18. Gal. 3. 23. 2. So long as thou abidest out of Christ thou abidest in death John 3. 36. 1 Joh. 3. 14. All sins de merito are damnable they deserve death but not de facto no sinne necessarily brings death but unbelief because it keeps a man off from Christ the fountain of life John 6. 5 7. 3. Thou canst not be the fountain of thine own life 4. Life is to be had in no other but Christ John 5. 40. 5. There is no way of having life from him but by union with him 1 John 5. 12. the first thing that grace puts forth in the soul is an instinct after union Faith is an instinct put in by the teaching of the Father after union with Christ. The sole way to get this supernatural grace is with hearty â—amenting of its absence and weakness to beg it of him who is able to work it in the heart and to feed and nourish it by a continual meditation of his greatness and great works which he hath formerly wrought for our confirmation Poenitentia est dolor de peccato cum adjunctâ— proposito melioris vitae Luth. in loc commun de poenitentia All the Sermons of the Prophets and Apostles run on this Christ commanded his Disciples to preach it It is one of the two parts of the Gospel the summe of the Gospel is Faith Repentance It is Praeterita peccata plangere plangenda non committere Aug. It 's secunda ta bula post naufragium medicina est spiritualis animi vitiorum say others See Mr Calamy on Act. 17. 30. and Cameron on Mark 1. 15. Our sorrow for sin should be our chiefest sorrow because sin is the greatest evil and it is so in respect of the intellectual part and in respect of the displicency of the will wherein the strength of repentance lieth According to the multitude of thy mercies blot out all my offences and create in me a new heart and a right spirit Lord do away the sinne of thy servant Petit 5. It is not only among the precepts but promises and priviledges of the Gospel Act. 9. 18. Da prâ—â—s poenitentiam postea indulgentiam Fulgentius They are therfore Ministers of the Gospel not legal preachers which preach repentance There is one act of faith to be done once for all to lay hold on Christ and be united to him and justified by him yet I must live by it and do every duty by it so for repentance Isa. 27. 9. Jer. 2 19. Heb. 12. 11 Before the Supper and the offering of a childe in Baptism then Christs death is represented Rom. 6. 4. Gal. 3. 1. a On a mans death-bed the day of repentance is past for repentance being the renewing of a holy life the living the life of grace it is a contradiction to say that a man can live a holy life upon his death-bed D. Taylors Rule of holy living chap. 4. Sect. 4. That place Ezek. 33. 14. is it which is so often mistaken for that common saying At what time soever a sinner repents him of his sins from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. Let not that be made a colour to countenance a death-bed penitent D. Taylor on Jer. 13. 16. Serm. 2. One may repent on his death-bed as well as the thief on the Crosse but it is dangerous to put off repentance till then it will be harder to come in It s a rare sight saith one to finde a young man godly and an old man penitent We acknowledge that as God cals some at the first hour so may some be called at the last hour of the day yea inter pontem fontem D. Iackson indeed hath an opinion that a man may proceed so farre in sin in this life that the door of repentance may be thâ—t upon him none of our Divines deny the possibility of any mans Salvation while he lives in this world D. Twiss ag Hord. p. 45. There is a Gospel-command to repent Mat 9. 13. Act. 17. 30. 2. The very space of repentance is a mercy and given you that you may repent Revel 2. 21. 3. It is the natural fruit of a regenerate heart Ezek. 11. 19. 4. It is repentance to salvation 1 Cor. 7. 10. There is more joy in heaven for one sinner that repents then for ninty nine that need no repentance as if he had aimed at the Antinomians * Act. 5. 31. 11. 18. 2 Tim. 2. 12. Whosoever hath truly repented is 1. Low in his own eyes so Paul 2. Fears sin ever after Eccl. 9. 2. 3. Is pitiful to others in their fals Gal. 6. 1. 4. There will be a growth in the
holinesse of God Rev. 4. 9. Ephes. 5. 1. his holinesse is a rule to it self we should have the Law written in our hearts Amongst the Turks Jews Indians Persians and the Papists themselves at this day the most zealous and holiest as they conceive them in their Religion are most esteemed and honored and onely in the greater part of the Protestant Churches the most knowing and tenacious of the Evangelical truth and the most strict and godly in their lives are hated nicknamed disgraced and villified Sir Simonds D' Ewes Primitive practice for preserving truth Sect. 17. 1. This condemns the Pope who proudly arrogates the Title of the most holy and holinesse it self the high Priest was to be holy Numb 16. 7. but he will be termed most holy 2. Hypocrites civil honest men and prophane men who scoff at purity and holinesse which is Gods excellency it was the Devils device to bring that slander on earthly holinesse A yong Saint an old Devil Angelicus juvenis senibus satanisat in annis Erasmus in his pietas puerilis saith that proverb was devised by the Devil himself it is contrary to that of Solomon Prov. 22 6. It was a great commendation of Origen that he learned the Scripture of a childe Eusebius The like Paul saith of Timothy 2 Tim. 3 15. 3. Confutes merits the Angels are impure in his sight 4. We should be holy like God not in degree but in resemblance 1 Pet. 1. 15 16. we should be holy in our affections actions Holinesse should be prized and admired the Seraphims sing one to another Holy holy holy Isa. 6. 3. They choose this out of all Gods Attributes to praise him for We should pray to God with pure hearts worship him holily Iohn 4. 24. Zach. 14. 20 21. that is men should be holy in those ordinary natural actions of eating and drinking 5. This ministers comfort to the Saints and assures them that they shall finde favor with him and is for a terror to the unholy which are altogether carried to themselves led by themselves and set up themselves and these things below They love that which God loathes God must necessarily hate sin because it is so contrary to him That he doth so it appears 1. In his depriving man of an infinite good infinite glory and happinesse 2. In inflicting on him infinite torments A holy heart may draw much comfort from Gods holinesse 1. He will distinguish between the precious and the vile they have to do with a holy God Num 16. 2 3. Mal. 3. ult 2. Thou hast communion with this holy God there is sweetnesse and comfort in conversing with holy men after this life they shal behold the beauty of Gods holinesse and give him the glory of it 3. He will take special care of them that they shall not be polluted Exod. 29. 33 34. 4. What holinesse is there in any of their services it shall be accepted and their holinesse begun shall be perfected 6. We should labor after holinesse 1. To go quite out of our selves and all creatures and go wholly as it were unto God making him the ground measure and end of all our actions striving above all things to know him esteem him and set all our powers upon him This is the felicity of the creature to be holy as God is holy this is the felicity of the Saints in heaven they care for nothing but God are wholly and altogether carried to him and filled with him He is all in all unto them as he is all in all unto himself In being thus carried to him they are united to him and enjoy him and are blessed There are Saints on earth as the Scripture shews Psal. 16. 3. and 132. 9 though the Papists deny this Men are said to be Saints here 1. In regard of Sacramental holinesse Baptism is called the laver of Regeneration Tit. 3. Sanctum quasi sanguine tinctum Isidore Such are dedicated to God and set a part for a holy use 2. In regard of inherent holinesse the denomination is from the better part so man is called a Reasonable creature from his reasonable soul and men though in part corrupt are called Saints from the image of God in the better part 3. In regard of imputed holinesse Christ is made to us Wisdom Righteousnesse Sanctification Sanctification is 1. The end of our Election Ephes. 1. 4. 2. Of our Redemption Luke 1. 75. Holinesse is 1. A beautiful thing Psal. 110. 3. therefore Christ calls his Spouse The fairest of all women 2. A beneficial thing makes one bear all afflictions easily makes all our services acceptable to God will give us a sight of God Matth. 5. 8. 9. God is Kinde Exod 34. 7. Keeping Kindenesse for thousands so it should be rendred he spake of Gods mercy in the sixth verse see Ephes. 2. 7. Titus 3. 4. it is called Great kindenesse Neh. 9 17. Marvellous kindenesse Psalm 31. 21. Merciful kindnesse Psalm 119. 2. Everlasting kindenesse Isa 54 8. Excellent loving kindenesse Psalm 36 7. Multitude of loving kindenesse Isa. 63. 74. We should shew loving kindenesse unto Christ and one unto another 2 Peter 1. 3. 1 Corinth 13. 4. Some mention two other vertues 2. Gods Jealousie by which he will have all due glory given to him and suffers not the least part of it to be communicated to the creature This care of his honor and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the Divine glory to themselves as on the building of Babel Gen. 11. â— the Bethshemites 1 Sam. 6. 19. Nebuchadnezzar Dan. 4. 29 30. and Herod Acts 21. 22 23. 2. His Humility by which God descends to our capacity and graciously provides for our weaknesse examples of which are both Gods familiar conversing and conference with Moses and Abraham interceding for Sodom with David and others and especially the incarnation of Christ. CHAP. XIV Of GODS Power SO much be spoken concerning Gods Will Affections and Vertues there followeth Power in God by which God by the bare beck of his Will effecteth all things which he will and howsoever he will perfectly without labour and difficulty and can do perfectly all things which he wills this is called Absolute Power by which he can do more things then either he doth or will Actual Power is when God causeth those things to exist which he will have exist Both Gods Absolute and Actual Power is Active onely and no way Passive This Power of God is Infinite First In respect of the Divine Essence since it slows from the Infinite Nature of God for it is a most certain Rule that the faculties and powers of the Subject slow from the form and agree with the form Secondly In respect of the Object and Effects for God doth never so many and so great works but he can do more and greater although we must hold that God
that are under their charge Secondly This Office is to continue till the end of the world 1. From the Institution of Christ appointing this Office 1 Cor. 12. 28. in the last and purest times Revel 21. 14. the twelve foundations are the twelve Apostles 2. From the promise made to it which supposeth that the subject of the power shall remain Mat. 28. ult See Ier. 3. 15. Isa. 66. 2. 3. The necessity of this Office is as great now as ever The ends of it are two The gathering and perfecting of the Saints Ephes. 4. 11 12. So long as one Saint is to be converted and one grace to be compleated there needs a Ministery For that part of the Objection That their Calling is Antichristian In these licentious dayes several truths in Pamphlets are called Antichristian Baptizing children frequenting Ordinances the Ministery the Doctrine of the Trinity that Magistrates should meddle with matters of Religion that we prove our Justification by our Sanctification Meeting-places or Churches for the people of God to assemble publickly in The Papists say We have no true Ministery because at the Reformation we received it not from Rome The Brownists say Our Ministers are not rightly called into their Offices because we received it from Rome Not every thing ordained by Antichrist is forthwith to be rejected but onely that which he doth quà Antichristus as he is Antichrist But Bâ—shops were before ever Antichrist appeared in the world Hilary against the Arians saith Quisquis Christum qualis ab Apostolis est praedicatus negavit Antichristus est Nominis Antichristi proprietas est Christo esse contrarium That Church Ministery and Sacraments where Christs holy Spirit is graciously effectually and savingly present can no more be denied the name of a true Church then that man can be denied the name of a true man who eateth drinketh walketh speaketh reasoneth and performeth all the operations of sense motion and understanding we may feel in our selves the power and efficacy of our Ministery and Sacraments Brown the Father of the Brownists was the first of note that did separate himself from the Church of England and said that we had not a Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament in stead of bread whereupon he began to think better of the Church of England and returning home he became Pastour of a Church in Northamptonshire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its corruptions should be a true Church It is a necessary act of a Ministers Call to be ordained by other Ministers not necessarily a Bishop the Reformed Churches beyond Seas used not that but the Imposition of Presbyters and in England no Bishop could ordain alone but Presbyters besides him were to lay hands on the man ordained Of the Ministers Calling Some say the inward Calling of a Minister is a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and Mans salvation See Act. 8. 21. Simon Magus refused his heart was not right or straight before God Not sufficient inward gifts of minde of knowledge learning and vertue is the inward Calling to the Ministery because all these things may befall such an one as ought not to undertake the Ministery at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church For the outward Calling there is no particular manner or kinde of Calling binding the conscience to that and no other because bare example without a precept doth not binde He hath the outward Calling to the Ministery who is appointed to this by such who are intrusted with this care Paul left Titus in Creet to ordain Elders that is Ministers There is a double Calling necessary to a Dispenser of the Mysteries of Salvation Inward and Outward The Inward inableth them the Outward authorizeth them to discharge their sacred Function Where there are gifts if God encline the heart of the party to enter into the Ministery there is an inward Calling yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary we are not now to expect extraordinary Callings since miracles are ceased The ordinary Calling is by the imposition of the hands of the Presbytery Ier. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at least approved of Doctor Featleys distinction of Clergy and Laity The Calling of men to the Ministery is either Immediate and Extraordinary such as the Prophets had in the Old Testament and the Apostles had by Christ himself mediate and ordinary such as is now a days of Pastours both are divine every Minister is as truly called though not as immediately as in the Primitive times Matth. 9. 38. Act. 20. 28. Munus Apostolicum the Apostolical Function is ceased because the Apostolical gifts are ceased speaking by an infallible spirit speaking all languages having care and rule of all Nations Ordinary Presbyters are appointed by the holy Ghost Ephes. 4. 11. Pastours who have an ordinary mediate Call are made the gift of God as well as the extraordinary Offices they are both equally divine but they differ in three things 1. Those which are immediately called have God only for the Authour as Paul saith called by God and not by men 2. Those which are immediately called are for the most part endowed with a singular priviledge of not erring and gifts of miracles though sometimes it be otherwise 3. They are not tied to one particular Church but are sent to all indefinitely an immediate Call is not now to be expected The nature of a Ministers Call consisteth in two main things Election and Ordination In the Reformed Churches of France and Geneva the people give no voices in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the Pastours and Guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist. 83. Some say the original power is in the Church Acts 1. 14. the formal in the Ministers as to see is originally in the whole body but formally in the eye
foolish and unreasonable Vide Daven Determ Quaest. 6. There is a two-fold Obedience 1. Legal so to keep Gods wayes as to do all which the ten Commandments require at all times in all fulnesse without any the least failing in matter or manner which was the bargain made with our first Parents Adam and Eve and which by nature lies on us Do this and live such a keeping of the Law is utterly impossible for Paul saith That which the Law could not do in as much as it was weak through the flesh The Law cannot bring us to heaven because our flesh in breaking it disableth it from giving us the reward which is promised to absolute perfection and by the works of the Law shall no flesh be justified if we could perform such an Obedience we needed not any Mediator 2. Evangelical a true striving to perform the former Obedience it is an upright and hearty endeavour after the fore-named perfect Obedience For the Gospel doth not abolish the Law from being the rule of our life but alone from being the means of our Justification and so from bringing the malediction of the Law upon us but it establisheth the Law as a rule of good life tying and inabling us to labour with uprightnesse and sincerity to perform all things written in the Law in all perfection The Obedience of the Law excludes all defects that of the Gospel all wilful defects and allowed sins This Obedience is two-fold 1. Counterseit false and feigned when the will in some things yeelds to Gods will not because it is his will but because his will doth not much crosse the motions of theirs this is the obedience of hypocrites 2. True and hearty when for Gods own sake principally the will frames it self in all things to stoop unto him Of this there are two degrees one perfect when the will is wholly carried after Gods will without any gainsaying with the full sway and whole swinge of it this was only in Adam 2. Imperfect when the will opposeth it self to its own disobedient inclinations and doth consent to obey and is displeased with its own disobedience We must all set our selves to yeeld true obedience to God How often and earnestly doth Moses inculcate this Deut. 4. 1. 5. 1. If ye love me keep my Commandments saith Christ. Peter saith We must yeeld our selves to God as those that are risen from the dead meaning quickened in soul by vertue of Christs Resurrection 1 King 2. 3 4. Reasons First From God 1. In regard of his right to rule he is the author of our being and continuance he hath also redeemed us wherefore it is pressed on the people of Israel that they ought to obey God above all people because he redeemed them out of the hand of Pharaoh Secondly His fitnesse to rule 1. He is most wise and just to make good righteous and equal Laws 2. Most careful to observe the carriage of men 3. Most bountiful to reward obedience 4. Most severe to punish disobedience Thirdly He hath done us already so much good and laden us with so many benefits that we are ingaged Fourthly To this adde the excellency of his holy Nature for wisdome and goodnesse Secondly From our selves Who are 1. Subject to him as being his Children Servants Subjects 2. Foolish and weak in our selves subject to many enemies dangers Thirdly From the Commandments which we must obey 1. They are most just as holding perfect agreement with right reason and equity teaching us to give God and man his own 2. They are fitted to our good as well as to Gods glory confusion would follow if every one might hate and kill whom he would 3. Obedience is most necessary acceptable profitable and possible praying hearing knowledge of God faith The rule of it must be the Word of God the extent the whole Law in every point Deut. 28. 58. Levit. 19. ult Psal. 119. 6. Act. 13. 22. Col. 4. 12. the whole will of God the form of it is conformity to the Word and will of God The end principal that we may honour and please God Mat. 5. 16. As you have received of us how you ought to walk and please God saith Paul The Properties of it 1. Generality or Universality it must be entire Luk. 1. 6. 2. Constancy I will incline my heart to thy testimonies alwayes to the end 3. Sincerity it must be grounded on Gods authority and aim at his glory Motives to Obedience Consider 1. The Majesty and Excellency of him whose servants you are He is the King of Kings Constantinus Valentinianus Theodosius three Emperors called themselves Vasallos Christi Moses My servant Peter Paul a servant of Christ. 2. The honourablenesse of the work His service is perfect freedom 3. The great priviledges and reward of this service II. Means 1. Take notice of and be abased in the sense of our own disobedience 2. Pray to God to give his Spirit to encline our hearts to his testimonies 3. Consider the necessity fruit excellency and equity of Obedience CHAP. XVI Of the Sanctification of the Conscience COnscience is taken 1. More strictly and properly when it is joined with other faculties of the soul as Titus 1. 15. 1 Tim. 1. 5. In the first it is differenced from the minde in the later from the will 2. More largely when 't is put alone and so it stands for the whole heart soul and spirit working inwardly upon it self by way of reflex So Acts 24. 16. It is a distinct faculty the Apostle seemeth to make it so when he saith of unbelievers That their mindes and their consciences are defiled and because it hath the name of the whole heart given unto it 1 Sam. 24. 5. 1 Iohn 3. 10. and because in the working of it it hath a certain general and universal command over all the other faculties It s proper work is to dispose a man aright to Gods word and to set a work all the rest of his powers for that purpose Conscience is an ability in a man to judge of his estate and actions according to a rule prescribed by God it is no further therefore Liberty of Conscience but licentiousnesse then it is regulated by the Word for the Conscience is Regula regulata Est liber animae ad quem emendandum scripti sunt omnes libri Bern. What Conscience is it is hard to finde as in mens dealings the use of it some making it a distinct faculty from the understanding some an habit some an act it is the understanding reflecting upon its self in its acts in regard of the goodnesse or badness of them Or the judgement that a man gives of himself in reference to the judgement of God There is a kinde of syllogism He that believes in Christ shall be saved But I believe in Christ. He that loves the Brethren is passed from death to life But I love the Brethren Converting Grace reneweth a mans conscience 1. Whereas it
comforts of this life so farre as comlinesse and necessity will permit that we may be more seriously humbled before God and more fervent in prayer 1 Cor. 7. 5. Ioel 2. 14 15 16. Dan. 9. 1 2 3. 10. 1 2 3. Ezra 8. 21. It hath the name of Fasting from one most sensible part viz. the abstinence from food denominating the whole exercise We must abstain 1. From bodily labours and worldly businesse For the time of the Fast hath the nature of a Sabbath It is called by the Prophet Ioel a solemnity or day of prohibition Ioel 1. 4. 2. 15. wherein men are forbidden to do any work as the Lord expoundeth that word Lev. 23. 36. Deut. 16. 8. 2. Food there must be a total abstinence from meat and drink so farre as our health will permit 2 Sam. 3. 35. Ezra 9. 6. Esth. 4. 16. Ion. 3. 7. Act. 9. 9. 3. From sleep in part David lay upon the ground all night 2 Sam. 12. 26. See Esth. 4. 3. Ioel 1. 13. 4. From costly attire Exod. 33. 5 6. heretofore they wore sackcloth and lay in ashes and used all those actions which might humble them in Gods presence 5. Carnal delights Ioel 2. 16. 1 Cor. 7. 5. 6. The end must be religious to be better fitted for prayer and seeking of God The ends of a Fast are two humiliation and reconciliation as appeareth Levit. 23. 26. to 33. The things in which the Fast must be spent are exercises fitting these ends The means 1. of Humiliation are Natural or Spiritual The Natural are forbearance of food both meat and drink so farre as it may stand with our ability and not hinder ut from praying and good meditations as also of work and labour wherefore it is called sanctifying a Fast Levit. 23. 28. Ioel 1. 14. and all natural delights otherwise lawful Ioel 2. 16. 1 Cor. 7. 5. and lastly of costly attire Ionah 3. 8. To appear in a mean habit is a natural help of abasing our selves but in private Fasting we are bid to anoint our selves Matth. 6. that we may not appear to fast The Spiritual helps are chiefly four 1. Examining our hearts and lives that we may finde out our manifold sins Lam. 3. 40. 2. The aggravation of our sins by considering their hainousnesse in regard of the ill effects and the like 3. Confessing them and judging our selves for them 4. Praying for the Spirit to humble us bemoaning our own hardnesse These are Means for humiliation The Means secondly of Reconciliation are two First To plant in our selves a firm purpose of leaving sinne Isa. 1. 16 18. by considering the necessity profit and difficulty of leaving sinne and Gods promises to help us and by fervent prayers to him to encline our hearts to his testimonies and to strengthen us that sin may not overcome us Secondly To settle our hearts in a stedfast confidence of his mercy in Christ pardoning and accepting us This may be wrought by considering the multitude of Gods mercies the infinitenesse of Christs merits the largenesse of Gods promises and the examples of those whom he hath pardoned and then by crying earnestly to him to strengthen our faith and seal up our adoption to us by his Spirit The usual time of a Fast is a natural day from Even to Even or from Supper to Supper Iudg. 20. 26. 2 Sam. 1. 12. 3. 35. Iosh 7. 6. We reade of a three dayes Fast in Nineveh â—onah 3. 7. and in Esther and her Maids and in Paul Acts 9. 9. and of seven dayes Fast 1 Sam. 12. 16 17 18. and of Daniels Fast abstaining from all pleasant bread and drink and giving himself to prayer and humiliation for three whole weeks Daniel 10. 1 2. And we reade of Fasting alone till Even Iudges 20. 23 26. 21. 2. 2 Samuel 1. 12. 3. 36. Such a Fast may either be kept of many together a whole Congregation publickly or by a few that is a Family or two privately or else by one alone secretly as we may perceive in the former examples In private and solitary Fasting we should carry the matter so that it may be private and we may not appear to Fast. Some think it not therefore convenient for so many to meet in a private Fast as may make the face of a Congregation and that go beyond the number of a usual family or two for this say they is to turn a private duty into a publick The times for Fasting are First When Gods judgements are ready to fall upon us either personal or publick judgements then there is reason for a private or publick Fast so Ezra's Fast was because of the great desolations upon the Church and Esthers because of the bloudy Proclamation to kill all the Jews Secondly When we desire to obtain any publick or particular good so Act. 13. when they desired publick good on the Ministery they fasted and prayed So Hannah for her particular she fasted and prayed for a childe When we undertake any great and dangerous businesse for which we need Gods help See Matth. 4. 2. 17. 21. Act. 13. 24. 14. 23. Thirdly When we are pressed with some speciall sinne 1 Corinth 9. 27. 2 Cor. 12. 8. A man is not bound to an acknowledgement of all his particular sinnes when he comes solemnly to humble himself before God He hath not such clear light to discern sinne not so faithful a memory to retain it nor is not so watchfull to consider his wayes Psal. 19. 12. 40. 12. Eccles. 1. 15. A general repentance sufficeth because he that truly repents of all known sins repents of all sins After some scandalous fals we must be more particular Psal. 51. David chiefly spends his sorrow on that great sin In deep distresse we must search diligently to finde out the sin that provokes God Psal. 32. We should rise early on a Fast 2 Sam. 12. 16. Ioel 1. 13. It is probable that for this cause some lay on the ground others in sackcloth in the night of their Fasts not only to expresse but further their humiliation by keeping them from sleeping overmuch or oversweetly Preaching was used by Gods people at their solemn Fasts to quicken them to prayer Nehem. 9. 3. compared with 8. 8. Ier 36. 5 6. It is not unlawful to fast privately on the Lords-day the service of the ordinary Sabbath is not contrary but helpfull to the exercise of mourning and godly sorrow and when we conceive greatest sorrow for sinne it is not unlawfull to rejoyce in our redemption by Jesus Christ Christ forbad it not on that day it not convenient for a publick Fast since it should be consecrated unto God onely for that purpose We should remember the poor on that day Isa. 58. 17. Quod ventri subtrahitur illud pauperi detur The Popish Fast is a mock Fast worse then the Pharisaical which yet is condemned by Christ. First Fasting is made in