perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
horse full of courage which being well backed may doe good seruice but if he be ill managed carryeth his rider into headlong danger But zeale ioyned with prudence is most necessary for our well proceeding in all vertuous actions seeing like the spirits in the body it giueth to our soules liuely heat wherby they are moued in the course of godlinesse and are made actiue in all Christian duties laboriously vsing all good meanes whereby they may bee furthered and couragiously opposing and remouing all lets and impediments which crosse vs in our way And therefore if we would deserue the name of true Christians wee must take heed that wee incline not to that damnable errour of carnall worldlings who make zeale and prudence flat opposites thinking those that are most feruent most foolish and with Iehu his companions censuring them as mad fellowes that with 2. King 9. any zeale performe their duty seeing holy Dauid who in wisedome exceeded Psal 119. 100. and 69. 9. his teachers and ancients was so zealous in Gods seruice that scoffing Michol condemned him of folly yea our Sauiour Christ himselfe 2. Sam. 6. 20. Col. 2. 3. who is the Wisdome of his Father and in whom all the treasures of wisedome are hid as the Apostle speaketh as hee excelled all men in prudence so also in holy zeale seeing he was not onely thorowly heated but Joh. 2. 17. euen consumed in this diuine flame as hee professeth Neither can true prudence be more seuered from holy zeale then zeale from prudence being Calor innatus humor primogenius siue radicalis herein like the naturall heat and radicall moysture of the body which preserue mutually one another and both faint and faile when either languisheth and decayeth For prudence without the warmth of zeale like frozen waters loseth its motion in Christian duties and like the parts of the body from which the animall spirits are stopped becommeth senselesse and benummed falling as it were into a dead Palsie Yea if zeale doe not put into it Christian courage it groweth so wary and full of caution that it attempteth nothing because in all things it foreseeth danger and so at last degenerateth into worldly wilinesse and irreligious policie Finally we must decke our selues and all Christian duties with true humility ascribing all the glory of them vnto God alone from whom onely we had power and will to doe them and reseruing nothing vnto our selues but the shame of their imperfections and corruptions let vs acknowledge that we are sufficiently rewarded if our frailties and infirmities be graciously pardoned But of this also I haue spoken in the beginning of this Treatise §. Sect. 9 That we must chiefly esteem chuse affect the duties of godlinesse according to their worth and excellency The fifth rule is that in our iudgements we esteeme in our wills chuse with our affections desire and imbrace and in our actions practise and exercise Christian vertues and duties according to their worth and excellency profit and necessity keeping as much as in vs lyeth a due proportion betweene them in our iudgements esteeming and preferring in our wills chusing in our affections louing and desiring and in our actions seeking after and practising euery good grace and duty in their due time and place preferring in our estimate choyce desires and practice the chiefe and principall vertues and duties before the meane and the meane before others that are inferiour vnto them Not that we may neglect the least grace of God or Christian duty or so regard the greatest and most excellent as that we dis-esteeme the least and meanest for as our Sauiour saith Whosoeuer breaketh one of these least Commandements and shall teach men Mat. 5. 19. so he shall be called the least that is none at all in the Kingdome of heauen but that we must when they may all stand together giue the priority and precedencie in iudgement desire and practice to the chiefest both in time and earnestnesse of indeuour spending our first and best time the feruour of our zeale and chiefe vigour and strength both of body and minde about them or if wee are brought into such straights of necessity that all cannot bee done but some must necessarily bee omitted that then the lesser giue place to the greater till wee can get fit opportunity of performing both Thus wee must preferre Theologicall vertues as faith affiance hope charity humility and the feare of God before those which are humane and ciuilly Morall as temperance chastity ciuill iustice almes-deeds and such like and generally our duties towards God before our duties towards our neighbours and our selues the Commandements of the first Table before those of the second a due proportion being obserued Morall duties being compared with Morall degree with degree as the greatest with the greatest middle with middle and least with least more desiring and zealously indeuouring to get the chiefe graces and performe the religious duties of Gods seruice then those which meerely concerne our selues or our neighbours Thus wee are more feruently to effect and diligently to practise Morall and substantiall duties then those which are ceremoniall and circumstanciall yea to reiect these latter when both will not stand together according to that I will mercy and not sacrifice and the practice of our Sauiour Hos 6. 6. who neglected the outward rest of the Sabbath that hee might doe the workes of the Sabbath in curing and healing the lame and diseased The contrary whereof God condemneth in the Iewes and reiecteth Esa 1. 11 12 17. 66. 1 2 3. their ceremoniall seruice as odious and abominable because they tooke occasion thereby to neglect the Morall And thus they offend who spend their chiefe zeale about ceremonies and circumstances of Gods seruice and imploy their best strength and indeuour either in defending or opposing them being in the meane time more cold and slacke in the mayne parts of Gods seruice and the principall duties of a godly life Thus we must preferre the seruice of God it selfe before the meanes of it and the duties of piety and charity before the helpes which further vs in them as the doing of the Word before hearing the practice of godlinesse before the teaching or learning of it when both cannot well stand together prayer and the workes of piety and righteousnesse before fasting and outward abstinence In which regard the Lord reiecteth Esa 58. 3 4 5 6. the fasts of the Iewes because they preferred them before the workes of Iustice and charity neglecting these vnder colour of doing the other And thus likewise they faile who place their Religion chiefly in hearing the Word in the meane time neglecting the practice of what they heare and learne in the duties of their callings and in the workes of Iustice and mercy towards their neighbours heerein like vnto rich misers which spend all their time and strength in gathering riches and when they haue got them into their
a godly life is made easie through the power of God the Father assisting vs. 825 3 That God the Sonne ioyning with vs taketh away all difficulty 827 4 That the duties of a godly life are made easie by the assistance of the holy Spirit 829 5 That the sauing graces of the Spirit make it easie and familiar 829 6 That Christian fortitude ouercommeth all difficulties and maketh a godly life easie 830 7 Of meanes whereby wee may attaine to Christian fortitude 831 8 That by daily and constant practice we may easily ouercome all difficulties 833 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life 835 CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerfull and pleasant sweet and delightfull 836 Sect. 1. That though a godly life were sad and sorrowfull yet this should not discourage vs from it 836 2 That sanctification taketh not away our ioy delight but only changeth and improueth it 838 3 That no ioy of worldlings is comparable to that which is in Christians 839 4 Of the diuers obiects of our spirituall ioy 841 5 That the Christians chiefest ioy is spirituall and wherein it exceedeth all other ioyes 842 6 That this spirituall ioy is proper to the godly and belongeth to none other 844 7 An admonition to the faithfull to lay hold on this ioyfull priuiledge and to shake off sorrow and sadnesse 846 CAP. XVI Three other obiections of the flesh against a godly life propounded and answered 848 Sect. 1. That a godly life taketh not away any lawfull liberty but rather establisheth it 848 2 That it taketh not away friendship and good society but rather confirmeth it 849 3 That a godly life doth not bring with it want and pouerty 850 4 That though many godly men are poore that godlinesse is no cause of their pouerty 851 CAP. XVII Their obiection answered who alleage that their pouerty presseth them to such continuall labour that they haue no leisure for the duties of a godly life 852 Sect. 1. That Gods Commandements bind to obedience poore and rich 852 2 That pouerty hindreth not Gods graces in vs but rather furthers them 853 3 That the more poore we are the more earnest we should be in Gods seruice 854 4 That if being poore wee carefully serue God wee may securely cast our selues vpon his gracious prouidence and expect him to be our reward 854 5 That the obiection of pouerty is but a friuolous and false excuse 856 CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties 857 Sect. 1. That earthly blessings are no hindrances to godlinesse but the immoderate loue of them 857 2 That we must not vndertake all imployments which the world and the flesh will presse vpon vs. 859 3 That no businesse is of like moment as by seruing God to saue our soules 859 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours 860 5 That the duties of our particular callings must giue place to the generall calling of Christianity 861 6 That we haue time sufficient for religious and ciuill duties if it bee wisely husbanded 863 7 That none are exempted by God from the duties of his seruice vnder pretence of any businesse 860 CAP. XIX Their obiection answered who excuse their neglect of religious duties vnder pretence that the times and places wherein they liue are full of corruption 866 Sect. 1. That the corruption of the times is a strong tentation to withdraw vs from godlinesse 866 2 That though it bee hard to flesh and blood to liue righteously in corrupt times yet it is possible yea easie to the regenerate 868 3 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall 869 CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered 870 Sect. 1. That it is not enough to liue harmelesly vnlesse wee also performe religious duties 870 2 That it is not sufficient to serue God in some things and at some times 871 3 Their obiection answered who pretend that they haue outgone many others 872 4 Their obiection answered who affirme that Ministers onely are bound to the strict performance of religious duties 873 5 Their obiection answered who pretend want of meanes 875 6 Their obiection answered who pretend that it is not safe to be more forward then other men 876 7 That the duties of a godly life must not be delayed 877 8 The Conclusion of the whole Treatise 881 A Paraphrase vpon the Lords Prayer 884 A priuate Prayer for the Morning 891 Another priuate Prayer for the Morning 896 A Prayer for the Family in the Morning 899 Another Morning Prayer for the Family 903 A Prayer for the Family in the Euening 906 Another Euening Prayer for the Family 909 Another Morning prayer for the Lords Day 913 A Prayer for the Lords Day in the Euening 916 A Prayer before the receiuing of the Sacrament of the Lords Supper 928 A Thankesgiuing after the receiuing of it 923 A Prayer for the sicke 956 A Prayer for children 960 The end of the Table THE FIRST BOOKE OF A GODLY LIFE CONTAINING THE GROVNDS AND fundamentall graces whereby it is supported CAP. I. Containing the Preface to the following Treatise which sheweth the excellencie profit and necessity of the subiect matter therein handled §. Sect. 1 That the end of euery thing is to be preferred before the meanes which are destinated vnto it ACcording to the rules of reason wee esteeme the end of al things to be the best and to be preferred before the things which are destinated to the atchieuing of it and euery thing as it doth more of lesse conduce hereunto so doth it gaine or lose a higher place in the worke of excellency because that which aduanceth the end most furthereth that which is most to be desired namely perfection and fruition Thus the end of Physicke is health and therefore that Physicke is to be esteemed best which most soundly and surely confirmeth or recouereth it The end of Lawe is Iustice that euery man may quietly inioy his owne and therefore that Law and practice of it is to be chiefely esteemed not which through the helpe of Sophisticall wit and audacious skill filleth the Lawyers purse by protracting suites and hindering or delaying the course of Iustice but which best helpeth the Clyent to the speediest and surest recouery of his right The end of Warre is Peace and therefore that warre to be preferred which being iust alwaies endeth in such a peace as is sure secure and permanent Thus man being the end of all vnreasonable creatures in the heauens and earth they being made for his vse and benefit is in this regard to be aduanced in excellency aboue them
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
Heb. 6. 5 6. by repentance It is impossible that if euer we truely felt the incomparable pleasure of Gods presence but that we should seeke to inioy it more and more til we attaine vnto fulnes of ioy in our ful fruitiō in Gods Kingdom §. Sect. 2 What it is to seeke God Let vs then make it our daily exercise to seeke the Lord our God whom to finde and to bee happy and blessed is all one and whom to misse and lose is to be miserable and accursed though we should gaine and inioy the whole world and all the happinesse which it can offer vnto vs. And to this end let vs consider what it is to seeke God so as we may be sure to finde him Secondly the manner and properties of this seeking Thirdly the inestimable benefits which accrew vnto them who daily seeke and finde him And lastly the euils miseries and mischiefes which befall all those that neglect this holy duty For the first to seeke God is to labour daily in and through Christ to recouer and make him our owne whom wee haue lost through the fall of Adam and our owne originall Esa 59. 2. corruption and actuall transgressions that being reconciled and revnited vnto him and so becomming one with him and he with vs we may bee Ioh. 17. 21 22 23 happy and blessed in his fruition For in and through Christ alone God is to be sought of vs and by him and no other possible meanes can we euer finde him in him onely Gods Iustice is satisfied and wrath appeased in him as our alone propitiatory sacrifice he is well-pleased and being reconciled 1. Ioh. 2. 1. in the body of his flesh through death of a seuere Iudge and terrible enemie he is become our gracious Father and chiefest friend And so perfectly hath hee made our peace through the blood of his Crosse that hee hath left Col. 1. 20 21. nothing for vs to doe but ioyning with his holy Spirit to labour that this inestimable benefit may be applyed vnto vs which is chiefly done by seeking and suing with earnest desires and hearty indeuours to obtaine and make it our owne by faith §. Sect. 3 What is required vnto the seeking of God First that wee daily labour more perfectly to know him and remember him And to this seeking of God and his fauour in Christ there are diuers things required first that wee labour daily more and more perfectly to know him not so much what he is in his owne nature essence and attributes as what he is in Christ vnto vs that is infinitely wise to gouerne vs and all-sufficient by his Word and Spirit to make vs wise vnto saluation that he is omnipotent to defend vs and giue vs victory ouer all our enemies that he is immutable not onely in his owne nature but in his loue goodnesse and gifts vnto vs that he is true to performe vnto vs his gracious promises and mercifull to forgiue vs our sinnes and saue our soules that Christ is an all-sufficient and perfect Redeemer to deliuer vs out of the hands of all our spirituall enemies and to bring vnto vs full redemption that the Spirit is not onely holy in his owne nature but also to worke in vs sanctification and holinesse In all which and all other respects we are not so much to labour to know these things in speculation as in practice and experience nor to apprehend them in the braine as to feele them in our hearts nor to conceiue of their excellency and sufficiency as causes but experimentally to feele and finde their efficacy in producing their effects and bringing foorth their fruits in vs. And this is that excellent knowledge which the Apostle so much and continually laboured to Phil. 2. 10 11. 1. Cor. 2. 2. attaine vnto as a thing which being of most excellent vse was also of great difficulty and therefore he was content to be taken vp wholly of it and in comparison of it to neglect all other knowledge not onely to know that Christ died and rose againe and the vertue and sufficiency of them for his iustification and saluation which were but the study of a few dayes or houres and is easie to bee found and learned in euery Catechisme and therefore it is not to be thought that the Apostle who was of such excellent gifts and illuminated with such an extraordinary measure of knowledge did take so much paines and spend his chiefest time and strength in attaining vnto it but to finde and feele the power and efficacy of Christs death and resurrection in his owne heart for the strengthening of his faith the inflaming of his loue the mortifying of his corruptions and his spirituall quickening vnto new obedience and holinesse of life And as wee are thus daily to seeke God by labouring more perfectly and effectually to know him so also by indeuouring to haue these things thus knowne in continuall remembrance that thinking and meditating on them wee may take all good occasions to reape the fruit and benefit of them for our owne vse to speake of them as opportunity is offered for the good and edification of others and to draw this knowledge into continuall practice for the reforming and amending of our liues and conuersations To which purpose we must daily indeuour to purge our memories and to cast out of these store-houses the rubbish and trash of sinfull vanities which doe but cumber the roome and take vp the place of spirituall riches and heauenly prouision and as it were to blot out of these tables all lessons of impiety which in the dayes of our ignorance were written in them with all vaine carnall and corrupt motions and conceits which will bee so many distractions to withdraw our minds from God and spirituall meditations and in place heereof wee must striue to write in them all profitable instructions which we haue formerly learned and those especially which we haue obserued in our last holy and spirituall exercises And if wee thus like scholers daily say our part and recall to our remembrance the lessons which we haue learned the last Sabbath or any day of the weeke besides they will be so deepely imprinted in our memories that they will not easily be forgotten neither will the learning of new lessons be a meanes to put out the old and make vs forget what we haue formely learned §. Sect. 4 The second thing is that we adhere vnto him with our hearts and affections Secondly vnto this daily exercise of seeking God it is required that wee doe continually adhere and cleaue vnto him with our hearts and affections that wee labour and indeuour daily more and more to weane Col. 3. 1 2. them from the world and worldly vanities that they may wholly be fixed and fastned vpon him not affecting and doting vpon earthly and momentany trifles which profit not but minding spirituall and heauenly excellencies and seeking those things which are aboue where Christ
1. Deut. 8. 17. receiue vnto secondary causes and inferiour meanes as to our owne wisedome power and industry but ascribe them wholly vnto God whose gifts they are for otherwise we shall not giue God the praise but sacrifice Hab. 1. 16. Isa 10. 13. to our owne nets Thirdly we must not thinke how much we want but what we haue not how many are preferred before vs but how many better then we come behind vs and want the good things which wee inioy The helpes whereby we may be furthered in this duty of thanksgiuing are first to take notice of those manifold blessings which the Lord heapeth vpon vs euen of his particular gifts at the very time they are receiued for whilest they are new they more affect vs and stirre vs vp to greater thankfulnesse Secondly we must highly value them in our iudgements if not in their owne worth yet as they are loue-tokens sent from God pledges and pawnes of his fauour and earnest-pennies of euerlasting life and happinesse for the better wee conceiue of Gods benefits the more thankefull will we be vnto him for them Thirdly we must keepe blessings receiued in former times in faithfull memories that we may often recount them and adding them to the new wee may become more feruent and cheerefull in performing of this duty especially those mayne benefits of Gods loue our election creation redemption vocation iustification sanctification continuall preseruation and assured hope of our glorification The which we shall the more readily doe if we consider that it is an especiall meanes to mooue the Lord to conferre vpon vs new benefits when as we are truely thankefull vnto him for the old which is the mayne end for which he gaue them and to cast vpon vs the seeds of his blessings with a liberall hand when as we are not barren grounds but yeeld vnto him the fruits of thanksgiuing CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of waking with God by Prayer and Meditation §. Sect. 1 Of lifting vp our hearts vnto God assoone as we awake that we may offer vnto him our first seruice HAuing spoken of those Christian duties which are necessarily to bee performed thorowout the whole day we are now come to shew how the day is to bee spent in the particular parts of it and what speciall duties are to be performed in them seuerally as God shall giue vs conueniency and opportunity The which we will diuide as the naturall day consisting of foure and twenty houres is diuided into such duties as respect either the day or night The duties of the day are either those which ordinarily and constantly are to be done in certaine parts of the day without omission or alteration vnlesse vpon some vrgent cause or those which respect circumstances persons states occurrents not limited vnto any certaine time of the day but wayting vpon the most opportune and fit occasions Of the former sort are duties meerely religious and belonging to all Christians generally and indifferently or ciuill duties which notwithstanding ought to be performed of all the faithfull after an holy and religious manner The first religious duty wherewith wee are to beginne the day is that assoone as we awake out of our sleepe wee offer vnto God a morning sacrifice and as it were the first fruits of all our thoughts affections and indeuours sequestring them from the world and earthly vanities that they may bee fixed vpon God and things heauenly and spirituall And euen whilst our bodies lye still on our beds and before we haue vnbarred the dore of our lips to giue passage vnto our words in this still silence we must lift vp our hearts vnto God to commune with him and as it were to salute him by consecrating vnto him their first and best seruice Of which duty we haue Dauid an example for our imitation who no sooner awaked but he was presently with God as he professeth and sought him Psal 139. 18. Psal 63. 1. earely thirsting in his soule after him like a dry and thirsty land Yea so diligent and feruent was he in doing this duty that he preuented the dawning Psal 119. 147. of the morning and before he was thorowly awakened and had all his senses set fully at liberty from the bands of sleepe his heart is rowzed vp and fixed vpon God to giue him praise and then that being awaked Psal 57. 7 8. doth also awaken his tongue and instruments of musicke and his whole man to ioyne together in glorifying God So the Church in Esayas song saith that shee longed after God in the night and resolueth that with her Spirit Esa 26. 9. within her she would seeke him earely Which that wee may likewise practise let vs consider that the Lord our God is our chiefe treasure and our soules sole delight and therefore let our hearts bee first there where our treasure is and seeing he is the onely true cause of all comfort and reioycing let vs solace our selues in our fruition of him by this sweete communion For if worldly men who haue fixed their hearts on earthly vanities doe meditate on them in the night without wearinesse and no sooner awake in the morning but presently they consecrate vnto them their first thoughts and desires as the couetous man to his riches the ambitious man his honours the voluptuous man his pleasures let vs be ashamed if wee cannot be as feruent and diligent in dedicating vnto God the first seruice of our hearts who is infinitely more worthy of our loue Againe there is no businesse in the world of like waight and worth vnto this as bringing singular comfort to our hearts saluation to our soules therfore let vs giue it the priority and precedencie and not suffer euery pedling and pelting trifle take vp our hearts first and make it to watch at the doores and sometimes to depart away for want of admittance And seeing God is the most worthy person and offereth to conferre with vs about the waightiest occasions let vs not after an vnmannerly and foolish fashion suffer him to attend our leisure till we haue done conferring with the contemptible and worthlesse world about earthly occasions which are slight and of no value Finally the morning is the best and fittest time for the vndertaking and atchieuing of any imployment because of the freenesse of our minds from all incumbrances the viuacity and cheerefulnesse of the spirits and the vigour and abilities of all our parts by reason of our late rest and therefore let vs consecrate the very prime of it vnto our gracious God who best deserueth our best seruice §. Sect. 2 Of lifting vp our hearts by some short prayer Now this first seruice which we are to offer vnto God consisteth in prayer and meditation which are the two wings of our soules whereby they soare aloft into heauen and there inioy the presence of God The first duty
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
our sinnes but chastisements for our amendment meanes to mortifie our corruptions to weane vs from the world to strengthen and increase his graces in vs faith hope affiance loue patience humility the feare of God and the rest and that they may bee as strong cords to draw vs neerer vnto God and as sharpe spurres and goads in our sides to pricke vs forward in the wayes of godlinesse Vnto which deprecation we are to ioyne petition whereby wee must craue at Gods hands whatsoeuer good thing we stand in need of as peace of conscience following iustification sanctification and the gracious assistance of Gods Spirit for the mortifying of our corruptions our spiritual quickning vnto newnes of life for the replenishing of our harts with all sauing graces and the strengthening of vs to all good duties with perseuerance vnto the end and that we may be inabled to withstand all the assaults of our spirituall enemies who labour to hinder our course in godlinesse and to turne vs into the broad way that leadeth to destruction More specially we must pray according to the present occasion of our fast as if it bee some grieuous sinnes which we haue committed that the Lord will not onely graciously forgiue them but strengthen vs with his grace and holy Spirit that we may not againe fall into them and inrich vs with the contrary graces that we may honour him thereby for the time to come as we haue dishonoured him by our sinnes in times past If it be for deliuerance from some great danger or out of some great affliction that then the Lord will be pleased to giue vs the contrary safety and security by taking vs into his protection and vnder the shadow of his wings or that he will vouchsafe to bestow vpon vs the contrary blessings and and benefits if in his wisedome he seeth that they are fit for vs As health in stead of sicknesse honour for disgrace plenty for penury peace for warre and such like The which our petitions as at all other times so especially in the Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19. time of our fast must be ioyned with extraordinary feruency and such importunity as will receiue no repulse according to the waightinesse of the occasion which maketh vs in this extraordinary manner to humble our Psal 50. 15. Ioel 2. 18 19. Hest 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13. selues before God And also with a speciall faith that the Lord will heare not onely all our prayers agreeable to his will which we make in his Sons name but also our speciall suits which we haue now made in the time of our fast so far forth as it will stand with his glory and our owne saluation The which our faith must be grounded vpon Gods gracious promises strengthened by calling to minde the examples of Gods Saints from time to time who hauing thus humbled themselues and prayed in the time of their troubles haue found helpe and deliuerance at Gods hands §. Sect. 6 That with our fasting wee must ioyne vnfained repentance The last thing thing required in our fast is that wee ioyne with it vnfained repentance for this is the principall end of the outward exercise that we may thereby both testifie and also increase our repentance And vnto this two things are required the first is that wee forsake our sinnes which we haue bewailed and secondly that wee imbrace the contrary vertues and expresse them in the duties of a godly life Concerning the former it little auaileth vs to abstaine outwardly from our food and other comforts of this life which are the gifts of God and in their owne nature lawfull if we liue still in our sinnes and will not turne from them vnto God by vnfained repentance to rest from the honest labours of our callings and not to rest from the workes of darknesse wherein we performe seruice vnto sinne and Satan to pine the body with outward abstinence and to pamper the flesh by satisfying of our carnall lusts to haue empty Esa 58. 3 4. Zach. 7. 10. bellies and cleane teeth and to haue our soules replenished with wickednesse and defiled with sinfull corruptions In which regard the Lord condemneth and reiecteth the fast of the Iewes because they rested in the bodily exercise and did not forsake their carnall lusts exactions and oppressions What doth it profit saith one to make thy body thinne and Quid autem proâ—est â—enuaâ—i abstinentia câ—rpus si animus 〈…〉 c Hieron ad Celantiam 〈◊〉 carnis refraeneâ—â—â—â— verum sâ—ruâ—muâ— iciunium c. Chrysost in Gen. 1. Hom. 8. Honor 〈…〉 â—â—iunâ—◠〈…〉 um abstâ—â—â—â—tia sed peccatorum fâ—ga Chrysost ad pop Antâ—oâ—hen Homil. 3. leane with fasting if thy minde doe swell with pride What praise wilt thou deserue by the palenesse of fasting if thou be pale also with enuy What vertue is in this not to drinke wine and in the meane while to bee drunke with anger and hatred But our abstinence is praise-worthy and the chastening of the body of some excellency when as the mind fasteth from vices c. Let vs saith another bridle our fleshly lusts and we shall keepe a true fast For that I call a fast when we abstaine from vices And therefore abstinence from meates is required that we may subdue the vnruly power of the flesh and by curbing in this pampered horse teach it to obey And againe The honour of a fast is not abstinence from meats but the forsaking of our sinnes c. For it is most absurd to refraine by fasting from lawfull meates and to taste the vnlawfull lusts of the eyes Doest thou not eate flesh neither let thine eyes draw in wanton lusts Let thine eare also fast by not receiuing slanders and detractions And let thy mouth fast from filthy and reprochfull words For what will it auaile vs to fast only like birds and fishes or like the beasts of Nineue if we bite and deuoure our brethren But with most diligent care must wee forsake our beloued sinnes and those wherewith we haue most offended our gracious God as being the chiefe causes which haue drawne vpon vs Gods present Iudgements Against which we must bend our chiefe forces that we may not onely lay them aside like our garments ouer-night which we purpose to put on againe the next day but vtterly forsake them mortifie and subdue them that they may neuer againe preuaile against vs. To which purpose we must renew our couenant with God and strengthen our resolutions if we haue formerly found them weake and vnconstant by making a solemne vow that we will vpon no occasion wittingly and willingly fall into those sinnes againe for which wee haue now humbled our selues before the Lord in this present exercise §. Sect. 7 That we must in our fast exercise our selues in all Christian duties The second part of repentance which wee must both professe and practise is that ceasing from euill we
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to