pray to meditate and the like then his state is wofull we haue little hope of amendment Isay 38. 13. 14. Q. How must wee sanctifie the Sabboth A. First in setting our selues apart from our worldly businesses that we may with greater libertie bestow our selues in the seruice of God And therefore it is not lawfull to iourney about our worldly matters vpon the Sabboth day Exod. 16. 29. Secondly it is not lawfull to keepe Fayres or Markets on the Sabboth Nehem. 13. 13. 16. 17. Thirdly it is not lawfull to sowe or reape or to load our cart or to weed in our corne on the Sabboth Exod. 14. 21. Fourthly it is not lawfull to buy or sell bargaines vpon the Sabboth Nehem. 10. 31. Q. Whom doth this Doctrine meet withall A. First it condemneth those that take vp that day for their worldly affaires and many times cast the greatest burthen of their businesse vpon the Sabboth Secondly it condemneth those who though they rest from their labours outwardly yet notwithstanding they haue their heads and their hearts so fraught with worldly matters that indeed they doe not performe the tenth of the Sabboth Amos 8. 5. Qu. Are all workes forbidden on the Sabboth A. Not all but such onely as be lets and hinderances to the Sabboth And therefore we learne Math. 12. That three sorts of workes are lawfull on the Sabboth Qu. What are they A. First workes of necessitie as if our enemies inuade vs it is lawfull to repulse them If our house be on fire it is lawfull to quenchit If a gappe be made into our corne or pasture it is lawfull to mend it Math 12. 3. 4. Secondly workes of holinesse such as lend their helpes to the Sabboth As a man may goe forth on the Sabboth day to preach by the example of Christ Math. 12. 9. or to heare a Sermon by the example of the Noble women in the 2. Kings 4. 23. Thirdly Workes of mercie as a man may dresse his meate and pull his beast out of the pit and minister vnto a sicke body vpon the Sabboth day Math. 12. 11. 12 Q. What is the other thing wherein wee must sanctifie the Sabboth A. In practising the holy Exercises of the Sabboth And therefore they that rest from their labours and yet are not carefull to sanctifie the Sabboth in the holy duties thereof doe not indeed truely keepe a Sabboth to the Lord Exod. 3. 2. 3. Qu. What are the exercises of the Sabboth A. They are of two sorts Some are Publike and Some are Priuate Q. What are the publique Exercises of the Sabboth A. The first is hearing of the word of God with feare and reuerence Nehem. 8. 3. to the 9. Q. What gather we of this A. That they which either loyter at home or when they come either gaze or sleepe or reade when they should heare doe not indeed sanctifie a Sabboth vnto the Lord. Q. What if they haue no Preacher in the towne where they dwell A. Yet they must seeke abroad as the little bird leaueth her warme nest and flies for her food where shee can get it So must they by the famous example of the Noble woman in the 2. Kings 4. And also of the Queene of the South Math. 12. 14. Qu. What is the second Exercise of the Sabboth A. Thankes-giuing to God for his many and geeat blessings bestowed vpon vs all the weeke before together with earnest prayer for the continuance of the same all the next weeke and euer after Acts 16. 13. Qu. What gather wee of this A. That they which thinke it enough to bee at the Sermon and withdraw themselues from the Prayers of the Church doe not Sanctifie the Sabboth in all the duties of it Q. Are none else faultie in this point A. Yes euen they also which runne out before the end of the exercise turning vp the heeles to God and departing before the Lord giue them libertie to depart Ezek. 46. 10. Q. What example haue wee of this A. Mathew 26. 30. Wee reade that the Disciples of Christ went not out till the Psalme was sung onely Iudas was so hotly set vpon his businesse that wee could not tarry the Psalme Iohn 13. 30. 31. Q. What is the third Exercise of the Sabboth A. Receiuing of the Lords Supper at the appointed times and attending to Baptisme if occasion serues that thereby wee may be brought in better remembrance of the vow and promise which we haue made to God and also lend our helpes too in prayer to the little Babe then presented to the Church Act. 20. 7. Q. What are the priuate exercises of the Sabboth A. They are of two sorts 1. Such as prepare vs to the publique duties of the Sabboth 2. Such as must bee performed afterwards Q. What are the Exercises in the holy Preparation of the Sabboth A. Priuate prayer that the Lord will fit and inable vs to the sanctifying of the Sabboth so that we may reuerently attend vnto the ministry of the word and the prayers of the Church and profite thereby and that God will be the mouth of our Minister that he may speake with grace and power to the hearts of the hearers Eccles. 4. 17. Secondly Rising early and making the shorter meales that we may haue the more time to bestow in priuate prayer and bee the more cheerefull in the rest of the exercises that are behinde Psal. 119. 148. Q. What is the equitie of this Dutie A. That if wee cut short our sleepe when our owne busâ—nesse is in hand much more should wee doe for the Lords and if we cannot make a good meale when we haue a worldly matter in hand much lesse should we dwell vpon our dishes when the glory and honour of God calls vs from them Q. What learne wee by this A. That their sinne is very great who being content to rise early all the rest of the weeke yet giue themselues to sloth and sluggishnesse exceedingly vpon the Sabboth day bewraying thereby their prophane and worldly minde that they carry more good will to their owne businesse then they doe to the Lords Q. What are the priuate duties of the Sabboth after we haue beene at Church A. A ioyfull thanks-giuing to God for the gratious and good things that we haue heard blessing the Lord in our soules that it hath pleased him to poure out his whole heart vnto vs in the ministry of the Word and to reueale those things in our dayes which many yeares haue beene shut vp and sealed from the world Nehem. 8. 12. Qu. What learne wee by this A. That as Iohn saith Reuel 5. 4. That he wept much when the Booke was sealed and no man was found to open it So men should weepe to see the Booke of God lye clasped in their Churches and no man to open it and expound it to them Qu. What is the second priuate dutie of the Sabboth A. Meditation and beating ouer by our selues that which we haue heard For this
humblenesse and feare Leu. 19. 3. Q. What if the Parent be a meaner man A. Yet the childe must performe him that reuerence and honour that is his due Though a King should not bee the wisest nor the grauest nor the learnedst man in the kingdome yet because the Lord hath stated him in his royall Throne therefore they that are grauer and wiser and learneder then he must bow before him So though the Parents in many things come short of their children yet in that they are their Parents they haue their honour and their excellencie aboue them Gen. 48. 12. Qu. What learne we from hence A. That Parents must keepe the dignitie of their place and looke for due reuerence at their childrens hands as Iacob though but a sheepheard yet was well content that Ioseph his sonne should bow before him Q In what else must wee honour our Parents A. In being obedient to them and performing their wills both when they be aliue and when they be dead so farre forth as lawfully we may especially in the waightie matter of Marriage which may not be dealt in without their consent Prou. 23. 22. Q. Who are they that are condemned hereby A. Such as make light of their Parents doing all vpon braine neuer caring for their counsell or consent Prou. 30. 17. Q. What is the best thing wherein wee must honour our Parents A. In maintaining and relieuing them in comfortable sort according to our abilitie when they be in need 1. Tim. 5. 8. Q. What is the reason hereof A. Wee haue receiued much more at our Parents hands and they did but trust vs with their wealth till themselues were old and therefore we cannot in any equity but render and repay them their owne when they be in need 1. Tim. 5. 4. Qu. Are these duties to be performed to our own Parents only A. They belong also to our Parents in law Christ was obedient to his stepfather Ioseph Luk. 2 5. And Micah notes it as one of the sinnes of the People ca. 7. 6. That the daughter in law set vp her selfe against her Mother in law a sinne too common in these wofull dayes Q What is the Masters duty to their seruants A. They must teach them religion and the feare of God that their seruants may continue the Lords worship when our selues are in the graue For why is the Centurion said to feare the Lord with all his house Acts 10. 2. but to teach vs that it is not enough to be godly our selues or to haue one good Seruant like a Ioseph in the house but it must be our care that all within our gates and vnder our power and authoritie may feare the Lord Gen. 18. 19. Q. How may masters be stirred vp to some care of this duty A. If they consider That their owne good and their owne welfare is procured thereby for many a master is blessed for his godly seruant as Potipher was for Ioseph and he fares euery day in the weeke the better for him But where bad seruants be there falls the curse of God for the seruants sake Gen. 39. 5. Q. But what if the Master teach and the Seruants will not learne A. If the Master do his faithfull endeauour his conscience is discharged Man can but persuade it is God onely that must change the heart Noah preached to his owne familie as well as to the old world 120 yeares and yet when the godly man entred into the Arke hee had not one godly seruant after all his paines that would enter with him So Lot was a iust a righteous man and that had care of his house yet when he was called out of Sodom he had not one seruant in all his house that would go out of Sodom with him Q What is their second dutie to their seruants A. Tâ—…y must cause them to liue peaceably and honestly towards mâ—â— not bearing them out in their wrongs but brideling and remaining them the best they can 1. Sam. 22. 2. with 1. Sam. 25. 7. Q. What gather we of this A. That as Dauids seruants were the better for his seruice so we should seeke to make our seruants not the worse but the better for our houses For what a fearefull saying will it be at the iudgment day In such a mans seruice I tooke my bane I may curse the houre that euer I came into his house there were my righteousnesse wounded and all my graces taken from me Q. What is their third dutie to their seruants A. They must not ouer-labour their seruants laying more vpon them than their strength will beare A man would be loath to ouer-worke his beast how much more his seruant in whose face hee may see the image of God shining as well as in his owne Iob 31. 13. Q. What is their fourth dutie A. They must pay them truly for their pains for the labourer is worthie of his hire 1. Tim. 5. 10. Q. What gather we of this A. That their sinne is great who send away their seruants emptie after all their toyle Laban is the patterne that such men may be painted by they can well be content that their seruants should labour and toyle and spend out their hearts and strength in their seruice but care not though they go away without one halâ—epenie for their paines Deut. 11. 13. 14. Q What is their fift dutie A. They must chasten them with discretion and moderation for their faults for the Lord would not haue the seruants life by any hard dealing of ours to be made wearisome and bitter to them We read of furious Saul That his spirit was mastring at any little word and of Nabal so fierce that a man could not speake to him To the like reproch of those that will heare nothing when they be in heat but let euery thing flie that first comes to their hands Leu. 25. 49. How many blessings did Laban lose onely by entreating a good seruant ill This makes our Seruants euen the Iewels of our house wearie of our seruice Q. How may they keepe a moderation in their punishments A. If they looke that the cause be iust Secondly That the punishment be equall as may be to the offence keeping vnder it rather then any whit aboue it Deut. 25. 2. 3. Q. What is their sixt Dutie to them A. They must winke at many slippes and passe by many faults through loue For if the Master should take the forfeit of euery offence he shall neuer liue in any peace but vexe himselfe more then his seruants that offend him Eccles. 7. 23. Q. What reason is there to moue vs to this A. As they are seruants vnder vs so we are seruants to a greater Lord. Wherefore if wee would not haue God take vs at aduantage for euery sinne wee must not take our seruants short for euery fault Ephes. 6. 9. Q. What is their last Duty to their seruants A. They must esteeme best of their best seruants accounting of euery one
the Scriptures to our selues not reading them as strange stories that concerne vs not But to think that we shall finde him the same God to vs in our troubles prayers sinnes and repentance which Abraham and Dauid and Iob and Iacob haue found him before vs Iam. 5. 11. Fiftly if wee insist and dwell longest vpon those places which meet most with our corruptions Sixtly if wee meditate of it afterwards and lay vp that which wee vnderstand and aske of that which wee doe not Acts 8. 34. Praying to make it profitable Qu. What is the sixt Helpe A. To reade twice or thrice in a weeke as our leisure will afford those places of Scripture which concerne our particular calling to consider with what faithfulnesse we haue walked in the duties that are there commanded As he that is a seruant to peruse those Scriptures that lay downe the duty of a Seruant and he that is a Master those places that describe the duties of a Master This will bee a great aduantage to godlinesse to haue the Lord so often calling vs and ringing dutie continually in our eares Deut. 17. 18. 19. Qu. What is the seuenth Helpe A. To be alwayes meditating on good things and set the minde on worke in holy thoughts especially to consider the cursed estate of the wicked to auoide it and the happie estate of the godly and to be heartened to the like Psal. 119. 97. Q. What difference is there betweene the state of the godly and of the wicked A. Great difference while they liue but greater when they die For the godly die like lambes they make a sweet close they fall asleepe in the armes of Christ Whereas the wicked die like hogges that goe grunting and whyning to their death so they struggle for life and sticke to the world and are loth to die Numb 23. 10. Q. What is the eighth Helpe A. To make an holy vse of our Troubles to remember they are as whippes in the hand of God to scourge vs home to him Psal. 119. 67. Qu. How is this declared A. By a Similitude For if a sheepe runne from his fellows the sheepheard sets forth his dogge after him yet not meaning to weary the sheepe but to hunt him home to the flocke againe So when we wander astray away from God the great sheepeheard of our soules sets out his dogge after vs sometimes pouerty sometimes sicknesse sometimes dearth of corne to chase vs from our sinnes and to driue vs to God againe Qu. What is the ninth Helpe A. To bring our selues oft in rememberance of the vowes and couenants which we haue made with God and to call vpon our selues for the performing of them For if it be dishonest to breake with men how much more if wee shall not keepe touch with God Psal. 66. 13. 14. Q. What is the tenth Helpe A. To vse the company of the godly that we may bee the better by it Psal. 119. 63. Q. What good is gotten by it A. First Wee are thereby prouoked to bee like them As Saul a wicked man falling into the company of the Prophets and seeing how godly they spent their time was made ashamed of his owne life and began to prophesie with them 1. Sam. 19. 24. Secondly we haue our benefite in all their gifts wee are the wiser for their wisedome and their zeale kindles ours as one candle lights another Prou. 13. 20. Thirdly we are therby kept in some compasse and our corruptions nipt in the head that they dare not stirre Iosh. 24. 31. Fourthly we fare the better many times for their sakes God reuealing that to them which he would not haue done to vs 2. Kings 3. 14. Qu What is the eleuenth Helpe A. To withstand and auoyd all the lettes which may stop and hinder vs in our Christian courses be it pleasure or profite or company or friend away with euery thing that may hinder vs from Christ Math. 5. 29. Q. What is the last Helpe A. To bring this to euery dayes practise that our whole life may be nothing else but a walking with God and a continuall iourneying towards our heauenly home 1. Tim. 4. 7. Q. What is required in the daily Practise A. First a certaine Preparation to the day and then the holy spending of the day it selfe Q. Why is the Preparation needfull A. Because as a man in time of a common plague taketh somewhat in the morning next his heart to keepe out the infection So the world being mightily poysoned with sinne the Christian must lay some good thing next his heart else euery thing that he deales in will infect him Psal. 119. 148. Q. What is the first thing wherewith wee must begin the day A. Wee must seeke to awake with God to haue our mindes running on him as soone as we looke vp For wee cannot awake so soone but with Gods Blessing and Gods Mercyes be vp afore vs And therefore let God be in the beginning of our thoughts and let him haue the first place in the day Marke 1. 35. Q. What are wee then to consider of A. That wee haue slept more sweetly vnder the Lords defence then if we had had Iron walls and Brazen doores to defend vs When we were fast asleepe and could not watch our selues then the Lord watched ouer vs and he set a guard of Angels to keepe vs. And therefore seeing we haue rested with such safetie vnder Gods defence let vs thanke him for his mercy and seeke to diue vnder the wing of the Almightie and to goe shadowed with the hand of his protection all the day Psal. 17. 8. Qu. What are wee to consider else A. That we rise the seruants of God as wee went to bed and therefore that wee must spend the day in his seruice not in doing what we list but in performing those duties that hee requireth For seeing this is the cause why we were borne and why God lets vs liue here in this world that wee may serue him Wee are to thinke euery morning when we rise that God lets vs liue one day more but to haue one dayes seruice more at our hands and if he let vs liue another day it is but to haue another dayes seruice at our hands Therefore as our seruants get vp to doe our businesse so must we rise to doe the Lords 1. Cor. 15. 34. Qu. What are wee to doe then A. Then we are to take a view of our worke to cast in our heads what are the dayes wherein we must spend the day The consideration of our owne state and calling will soone lead vs to this For many times we are to thinke I am a Christian and therefore I must spend this day like a Christian I am a Father and therefore I must peforme the duties of a Father I am a Preacher or a Master or a Seruant c. Luke 14. 28. Q. What learne wee by this A. That it is not possible for
those simple soules to liue well which know not what are the particular duties which their owne place and calling require at their hands For how can they spend the day Christian-like that know not what Christianitie meanes And how can they liue like Fathers that know not what belongs to the duty of a father And therefore euery one that will liue well must haue at his fingers ends the draft of duties mentioned before Ephes. 4. 18. Qu. And may wee then safely enter vpon the day A. No in no wise till our spirituall furniture be on and we haue taken vnto vs the whole armour of God without the which wee enter into the world like a naked man into the field And therefore when our cloathes goe on then let vs remember to put on our vertues to Eph. 6. 13. Q. What are the parts of this Armour A. The Parts are 6. First Sinceritie and a faithfull and a true heart to God that we make not shew of more then wee haue but seeke that our inward care zeale loue of God may be answerable to that which we outwardly professe Secondly Righteousnesse and an vpright and honest minde to our brethren that whatsoeuer of theirs shall come into our hands shall passe in peace and safetie as good as it came Thirdly Preparation for afflictions to be readie to lay down our liues and all we haue at the feet of Christ and to vndergoe patiently those troubles which the euill of these euill dayes shall cast vpon vs. Fourthly Faith to perswade our selues that God is at peace with vs in Christ and therefore that he will blesse vs and bee with vs in all our paines Fiftly Knowledge of Gods will to direct vs what wee haue to doe and to beate backe the sundrie temptations that shall seâ— vpon vs. Sixtly Prayer in the spirit and feruent and earnest prayer vnto God that he will be with vs and leade vs throughout the day and enable vs by his power to discharge in some measure the duties that are layd vpon vs. Q. Yea but poore men will say they haue no time no pray A. They might rather say they haue no will to pray For they that can finde alwaies time to eate in their greatest businesse would sure finde a time to pray if they minded God as they minde their meate Againe when they haue most businesse it is but rising a quarter of an houre sooner Little doe they care for Gods blessing that will not take so little paines to haue it Q. How is the Christian to spend the day A. If the day bee a Sabboth day wee must set our selues wholly apart for the Lord we must not let any worldly businesse take vs up but resort diligently to the Ministry of the word Isay 58. 13. Q. What are wee to doe as we come A. Wee are to thinke with our selues whether wee are going we are going into Gods presence into the presence of that Maiestie that is greater then all the Kings and Princes of the world and therefore with what feare and reuerence should we come into his sight at whose feet all the Kings in the world must cast downe their Crownes and the Angels stand with couered faces as not being able to behold the excellent glorie that shineth in him Eccles. 4. 17. Q. What are we to doe when we are come A. Then we must attend with care and conscience to the Ministry of the word of God remembring that though the voyce be the voyce of a man yet the word is the word of God and therefore we may not let it fall to the ground but set open all the doores of our hearts that it may haue free accesse and entrance to worke vpon vs 1. Thess. 2. 13. Q. What are we to doe after A. Wee are to lift vp our hearts with great thankfulnesse to God for the good things that we haue heard and then wee are to examine our selues what we haue profited what wee know now which we knew not before what vertue is strengthened what vice is weakened in vs and when we goe home then we must remember that we talke as the two Disciples did of Iesus Christ. We must not runne out into the world and speech of worldly matters so soone as we be come out of the Church but then meditate with our selues or conferre with others of that which we haue heard Acts 8. 39. Q. What are we to doe when we are come home A. To call our Children and our seruants to account to see what profite they haue made of the day and to spend the rest of the day in reading and in praying in comforting the sicke This is to sanctifie a Sabboth to the Lord. Q. What if the day be a working day how are we to spend it then A. If the day be a working day then after prayer is performed we are to set vpon the dutyes of our Calling cheerefully and to walke in them with such faithfulnesse and trust that wee may approue of our care and good conscience not onely to men but to the Lord himselfe Q. What is the second thing A. Wee must looke that our godly care in the meane while be not layd asleep but euen in the middest of our businesse lift vp our mindes to God and craue his blessing vpon euery thing that we take in hand and many times in the day thanke him for his goodnesse reioycing in him as in the greatest portion and treasure that we haue Prou. 3. 6. Qu. What is the third thing A. Our next care must be that we vse well our lawfull liberties which God hath giuen vs for the comfort of our life that we exceed not in our apparell going beyond our abilitie or those bounds which modestie hath set vs Then that we exceed not in our meates and drinkes feeding either too daintily or too cormorantly on those meane dishes which wee haue Thirdly that we exceed not in our mirth either in immoderate lightnesse or babishly reioycing in things which we ought not And lastly that we spend no more time idle then may serue to refresh vs. Q. What is the fourth thing A. Care must be had that we hurt not our brethren in their bodyes goods or names or any thing belonging to them but that we be helpefull and comfortable to them all the wayes wee may That we commend their estate by earnest prayer vnto God that we labour for the recouering of them in their falls that we stirre them vp as we are able to good things that wee oppresse them not deceiue them not c. Q. What is the last thing A. For the better performing of all these duties we are to vse the meanes that God hath giuen vs as daily prayer reading of the Scriptures trying of our estate c. And though wee cannot vse all these euery day yet to vse so many of them as conueniently we may and to adde the rest as our leisure and opportunitie will afford This
is that which mightily strengtheneth the ministrie of the Church and without which all the preaching in the world will doe vs little good Acts 17. 11. 12. Q. What is the third priuate dutie A. Conference with others when it may be had at the least to talke in the way of Iesus as the Disciples Luke 24. 17. to the 20. Q. What is the end of Conference A. That others may supply that which we want and so we may reape double fruit of that which our selues remember and then of that which others haue learned If euery one of vs had but one coate or but one sticke vpon his fire it would cast but a little heate but if all wee should bring our fewell together and lay it on one hearth it would make a mightie blaze So while euery man catcheth but a little at a Sermon that little doth him but a little good but if euery man would bring his little then we might make as it were one common stocke we should be better able to set vp and goe through with Christianitie then we doe Q. What gather wee of this A. That their sinne is exceeding great who so soone as their backs are turned vpon the Preacher runne presently into the world and fall immediately into speech of worldly matters as if they had beene at a Market or a Beare-bayting vnbeseeming the Gospell of Christ the holinesse of the day and the honour of the place from whence they came Q. What is the fourth priuate dutie A. Reading of the Scriptures for the further strengthening and settling of our faith For if the godly Christian must reade somewhat in the Bible euery day this exercise may not in any wise belayd to sleepe on the Sabboth day Psal. 1. 2. Q. What is the last priuate dutie of the Sabboth A. Comforting of our brethren both relieuing them when they be in need and instructing them when they want instruction Math. 12. 12. Q. Why hath the Lord appointed so many Exercises vpon the Sabboth A. Not to burthen vs and tyre vs out with the number of them but to make the Sabboth more easie for vs for how tedious would it be if we should doe nothing else but pray or nothing else but reade But now the Lord hath appointed vs varietie and change of duties that being weary in one wee might recreate and refresh our selues in another Q. How long doth the Sabboth last A. Not some few houres of the day but the whole day Leuit. 23. 32. Q. What is the reason hereof A. Because on the Sabboth day we are to make our prouision and to store our selues for all the weeke so that all the rest of the daies may feele the benefite and comfort of this one day and therefore men must not thinke it is some few houres a little in the morning and a little in the afternoone that will store vs with all that faith loue patence humilitie that is needfull for vs The greatest part being scant able to get vp in many daies so much as will serue them for one Q. What gather wee of this A. That they who thinke it enough to spend an houre in the forenoone and an houre in the afternoone at Church neglecting the rest of the day know not what it is to sanctifie a Sabboth to the benefite of their soules Q. If the whole day must be holy to the Lord why then doe wee eate and drinke and sleepe on the Sabboth day A. Because these are workes oâ— necessitie Secondly because they lend their helpes to the sanctifying of the Sabboth For by sleeping in the night and eating in the day moderately men are the better enabled to goe through with the duties of the Sabbeth not being able to hold out in them if these comforts and refreshings should bee taken from them Q. When doth the Sabboth begin A. Ouer-night at the shutting in of the day as appeareth euidently Leuit. 23. 32. Q. What is the reason hereof A. That the night before might be as it were a preparation to the Sabboth both to put them in minde what they are to looke for the next day and also by priuate prayer and repeating that they heard the weeke before to make them the readier and the fitter for it Qu. Was not this Law particular for the Iewes onely A. No For the Christian Churches obserued it as well as the Iewes and therefore St. Augustine in his 251. Sermon De tempore grounding his iudgement on this place of Leuiticus faith Let vs wholly imploy our selues in the seruice of God leauing off our husbandry and all other businesse from Saturday at night till the Lords day at night againe So long Charles the great Emperour enacted the Lords day should bee kept in French Churches and the Councell of Torragon in the Churches of Spaine which vse the Spaniards they say hold euen to this day Qu. Is this all that is required in the Christian life A. Besides these generall Duties there are many particular duties required of vs. He that is a Father must thinke that hee stands charged with the duties of a Father He that is a Master must thinke that the duties of a Master will bee looked for at his hands and so of a Seruant of a Subiect and the like Q. What learne wee by this A. That a man must not thinke himselfe discharged if he haue walked with some care in the generall duties of a Christian vnlesse also he performe the same in those particular duties which in regard of his particular state and calling are layd vpon him Q. What is the Husbands dutie to the wife A. It is layd down in the 1. Peter 3. 7. in three points first he must dwell with his wife That is he must liue in a sweet and louely communion with her Hee must not absent himselfe more then needs Nor make himselfe strange to her when he is at home Q. Whom doth this Doctrine meet withall A. It condemneth those that vpon euery light occasion will be shifting from their wiues For howsoeuer shee sure not with thee yet thou must remember that she is the companion of thy life whom God and thy owne choice hath ioyned to thee Math. 19. 16. Secondly it condemneth those who not settling their hearts at home loue to be rouing and ranging much abroad for the Lord would not haue the least occasion of suspition to bee left to the iealous wife and therefore hath tyed the husband the more strictly to delight himselfe at home Prou. 5. 18. 19. Q. What is the second Dutie A. First he must dwell with her according to knowledge knowing that God hath made the man the head of the woman and therefore he must not lose the honour of his place but by wisedome grauitie and all good aduise seeke to direct her in an honest course Ephes. 5. 25. 26. The husband is charged to loue his wife as Christ loued his Church But Christ so loueth his Church that he sanctifieth it and
according to that trust and faithfulnesse that they finde in them as Cornelius cast speciall fauour on that souldier that feared God making him his Iewell and treasure aboue the rest Acts 10. 7. Qu. What is the seruants duty to their Masters A. Seruants must be obedient to their Masters not their owne men but liuing wholly at their becke and at their command as the Centurion saith to his seruant come and he comes So when wee say to our seruants come they must come c. Ephes. 6. 9. Qu. What is their second Duty A. Seruants must be diligent to please their Masters hauing a tender care that nothing may slippe through their fingers which may offend them They must seeke euen to fit themselues to them so farre forth as they may with an vnstained Conscience to the honour and not whole dishonour of their Masters with whom they dwell Tit. 2. 9. Qu. What reason is there to stirre them vp to this A. In seruing their Masters they serue the Lord Christ. And therefore if a man would bee ashamed to serue Christ slothfully or idly or grudgingly he must be ashamed to serue his Master so his Master being but Christs deputie and Lieutenant in the house Col. 3. 24. Qu. What is their third Duty A. They must not murmure nor answer againe when they be reproued but in silence and patience commend their cause to God Tit. 2. 9. Q. What is their fourth Duty A. They must not filtch or purloyne the least point or pinne nor make hauocke and spoile of their meate or of any thing else that comes into their hands Ioh. 6. 12. Q. What is the fift Duty A. Seruants must shew all good faithfulnesse to their Masters discharging their places with all trust in the places committed to them not beseeming themselues whiles their Masters are in sight and proclayming loosenesse and libertie when they are gone but carrying themselues with as great trustinesse in their absence as if they were present with them Ephes. 6. 5. 6. Q. What reason is there to bring them to this A. To consider that that which they hide from their Masters they cannot hide from God for though their Masters see them not yet God lookes vpon them from heauen with a bright and a shining eye and he sees them maintaining and gaming and trifling out their time and therefore when their Masters backe is turned they must still thinke the Lords backe is not turned vpon them Heb. 4. 13. Q. What is their sixt Duty A. Seruants must tender the credite of their Masters burying their priuate faults within the priuate walls by no meanes publishing the secricies of the house no not then when they are departed from them 1. Prou. 11. 13. Q. What is their last Duty A. They must settle themselues in their seruice and not vpon euery light displeasure be flitting to a new A good seruant is not then going euery day but is sometimes 20. yeares in a place together as Iacob was But now in 20 yeares the greatest part will haue 20. seruices by their Wills Gen. 16. 8. 9. Q. What generall reasons are there to edge them on to these Duties A. Christian seruants must so behaue themselues that they may be an honour to the Gospell that as Potipher was glad of Ioseph So men may say there are no such seruants as the seruants of Christ for faithfulnesse care and diligence and honestie they may carry the torch vnto all the rest 1. Tim. 6. 7. Q. What is the Duty of those that be in office A. They must be men of courage they must not let euery bold-face dash them and beare them downe but stoutly oppose themselues to the discontinuancing of euery disorder that raignes Deut. 1. 17. Q What gather wee of this A. That as men wish all things were well so they must haue courage for the truth to oppose themselues against all those that be hinderers of their goods Ier. 9 3. Q. What is their second Duty A. They must bee men fearing God and therefore they must make a conscience of their Calling and bee content rather to displease their dearest friend then to displease the Lord rather to lose mens fauours then Gods rather the whole world should frowne then God should frowne vpon them 2. Chron. 19. 9. Q. What is the reason hereof A. Because this is a great damping and a great cooling to them that are in place they dare not execute their office lest men should be angry with them and therefore Gods feare must be opposed as a brazen buckler to the feare of men to thinke that as men will be angry if we doe it so God will be angry if wee doe it not as men will vexe vs if wee presse it so God will vexe vs and be terrible and fearefull to our soules if wee presse it not And who art thou that fearest the face of men and fearest not the face of the mighty God who is able with one blast of his mouth to blowe thee into hell and with the least touch of his finger to fling downe the pillers of heauen and earth about thine eares Iob 32. 22. Qu. What is their third Duty A. They must be men hating couetousnesse they must not bee so greedily set vpon their gaine that they will spare neither time nor money to discharge their duties But they must be content many times to passe ouer all regard of themselues and euen to let their owne businesse sleepe that the causes of God and the people may be set on foot Exod. 18. 21. Qu. What is their fourth Duty A. They must not be ready to doe all vpon a braine but in matters of moment and beyond their reach bee glad to aduise with those that be wiser and skilfuller then themselues Exod. 18. 22. Q. What is their last Duty A. They must apply themselues to their office that is euer set and buckle themselues to performe the duties of it Heb. 12. 2. Qu. What learne wee by this A. That they haue much to answer for who being chosen to the offices of a Towne sleepe in them and slubber them ouer they care not how as if Magistracie were a chaire of ease Q. What is the duty of Priuate men A. They must make choyce of fit and able men to rule among them Deut. 1. 13. Qu. What gather wee of this A. That it is a great sinne to cast our offices wee care not where neuer regarding the fitnesse and abilitie of the parties that wee name So we set vp officers in the Church like scarreâ—rowes in a field Idoll officers like Idoll sheepheards That haue eyes and see not eares and heare not mouthes and speake not against any thing that is amisse Qu. What is their second Duty A. They must not shift out themselues from the offices of the Common-weale or of the Church finding some reasonable fitnesse in themselues to discharge them For what is this but to bury our Talent in a napkin and
sorrowed after a godly sort what carefulnesse it wrought in you c. Many a man is sorry for his sinne and peraduenture repents not for all this or if he doe repent it is not because it is sinne but because it will bring their shame losse or discredite with men or that Gods iudgements are ready to seize vpon him as Ahab when it was told him that the dogges should licke his bloud in that place where hee had stoned Naboth he wept and humbled himselfe and went softly but it was not because he had displeased God but in regard of the iudgement that should befall him So Iudas was sorry for his sinne not because of sinne but by reason it was so horrible a thing to betray his Master this was it which made so horrible and incureable a rent in his conscience others againe sorrow for sinne in an other kinde because they would be well accounted of by the best men and women they would seeme to be religious because this is a faire way to preferment and profite when yet none of all this is godly sorrow for this cries alwayes with holy Dauid and laments most sins against God Against thee against thee onely haue I sinned and done euill in thy sight that thou mayest be iust in thy iudgements c. Thirdly it must be Dolor particularis a man must be sorrowfull for his sinnes in particular whereby hee hath offended God It is not enough for a man to be sorrowfull generally because hee is a sinner but hee must draw himselfe to more particulars to an account in what manner and with what sinnes he hath displeased God Herâ— heri hodie hodie yesterday yesterday to day to day because as one sayes well Dolosus versatur in generalibus a deceiuer loues generalls therefore let vs know the duty consists in particulars and we must come so farre as it is possible vnto the account of euery day yea euery houres sinne and be so sorry for them Thus the people confessed 2. Sam. 12. 19. For wee haue added vnto all our sinnes this euill to aske for vs a King c. So Iudg. 10. 10. they say Wee haue sinned against thee both because wee haue forsaken our God and serued Baalim Now as concerning particular sorrow we must doe as Physitians doe with diseased bodies when they finde a generall distemperature in the body they labour by all the art they can to draw the humour to another place and then they break it and bring out all the corruption that way All which is done for the case of the patient Euen so we must doe when we haue a generall and confused sorrow for our sinnes labour as much as may be to draw them vnto particulars as to say in this and in this and at such and such a time in such an occasion and in such a place I haue sinned against my God The Fourth thing in godly sorrow is Dolor Reprehensivus a reprehensiue sorrow which is such a sorrow that though it begin but in a few particulars yet at length it drawes in all with it euen as a traine of gun-powder when one corne is set on fire it will not leaue vntill all be fired and in a blaze so true sorrow though it begin but with one or a few sinnes yet it drawes in all the rest ere long for which we haue not sorrowed So Dauid we see had no rest by reason of one sinne Psal. 51. but at last it was not long ere it came into many heads and set him aworke to complaine of more yea euen to looke backe to his originall corruption euen so wee must not thinke it enough to repent of one speciall or particular sinne and so cease but our sorrow must extend it selfe vnto all we must gather in with our particular sinnes which shewes the great defect which for the most part is in the Repentance commonly vsed in the world If they repent of one sinne they thinke it is enough and rest in that So Iudas did make a shew of Repentance for one offence and so many other doe yea and with teares who yet misse of repentance because they neuer descend to search and trie their selues in particulars for true sorrow so begins as it at length drawes in all The Fift property in this sorrow is that it be Dolor Proportionalis that is if our sinnes bee great our sorrow for sin must be so much the greater If sins bee few and little our sorrow may bee the lesse and sooner attaine peace of conscience Therefore this must needs be a great corruption and selfe-deceite in the ordinarie repentance of the world that what kinde of sinne so euer they commit there is but one measure of sorrow for it Wee may see of Manasses his sinne was great and his contrition was great it is said That Mannasseth was humbled greatly So Peter in denying his Master it was a great sinne and therefore his sorrow was proportionable it is said Then Peter went out and wept bitterly So Hezekâ—…h committed a great sinne in shewing his treasure and hee was brought very low for it So if we haue sinned greatly it is certaine our sorrow must bee proportionable as wee see by experience he who falleth into the midst of a riuer must labour and take more paines to get out then he who slippeth in but at the brinke of it euen so if wee fall into great sinnes it must and will cost vs more sorrow and teares then if we fall into lesser sinnes onely The Third maine thing I shewed in the practise of Repentance is Deprecation which is a sending vp of earnest and heartie petitions and requests vnto God for the pardon of sinnes when once he hath seene himselfe to bee a wretched and a grieuous sinner then to begge humbly at the Throne of grace for Iesus Christs sake to haue them all pardoned and done away In summe to haue good things giuen and all euills they deserue remoued this is Deprecation Holy Dauid was exceeding frequent in this duty in many Psalmes as Psal. 51. Blot out all my offences and wash mee from my sinnes So the Publican Luk. 18. O Lord bee mercifull to mee a sinner Thus in this case wee must not rest like Iudas vpon a bitter sowre and heauy remembrance of our sinne onely but become humble sutors to the Throne of Grace for mercie according to Dauids experience Psal. 32. 6. For this shall euery one that is godly make his prayer vnto thee in an acceptable time c. For what meanes he they should pray vnto God for for houses or lands or gold or siluer no for no other thing especially then the forgiuenesse of sinnes So in this case a man must behaue himselfe as a poore prisoner at the barre when the Iudge stands vp ready to giue sentence vpon him he falls down vpon his knees and lifts vp his hands lookes rufully
and a shining face So that we doe nothing but what God sees vs doe wee speake nothing but what he heares vs speake And therefore if a mans presence would bash vs how much more should the holy presence of God strike feare and reuerence into our hearts Q. What is the third thing A. Knowledge of the will of God to vnderstand what is holy and what is vnholy what is right and what is wrong what is pleasing and what is displeasing in his sight Ephes. 5. 17. Q. What are the parts of this Knowledge A. Two 1. Spirituall Wisedome 2. Spirituall vnderstanding Coloss 1. 9. Q. What is spirituall vnderstanding A. A generall knowledge what is to be done Prou. 9. 10. Q. What is spirituall Wisedome A. A particular waighing of the circumstance of time place and person to know what is expedient 1. Cor. 6. 12. Q. What is the vse of our Knowledge A. It will bee as a candle of the soule to light it and shine vnto it in the wayes of God For many times wee sinne when we thinke we doe not sinne and many times wee would doe well if we had knowledge iudgement how to do it Eph. 1. 18. Q. What gather wee of this A. That they which say they carry as good a minde to religion as the best and yet take no paines to grow in the knowledge of it doe but deceiue themselues Hos. 4. 6. Q. What is the fourth thing A. Obedience to the will of God to haue our hearts at commandement so that in any dutie at any time we can haue it prest and readie for the Lord So that if God say but loue this wee can loue it If God say beare this we can beare it If God say but leaue this wee can leaue it And this not onely when Gods will and our affection sute together but euen then when there is an vtter disagreement betweene them Ier. 42. 6. Q. How may wee bring our hearts to obedience A. First to consider that God loues vs dearely And therefore he will neuer command any thing at our hands but it shall be for our good Ier. 32. 39. Secondly to consider God is farre wiser then wee and therefore his course is better then ours Psal. 119. 24. Thirdly to consider we owe our liues and our liberties and all we haue to God and therefore when God commands he commands but his owne 1. Cor. 6. 19. 20. Fourthly to consider wee shall haue no good successe in our wayes if wee leaue the Lords Hos. 5. 13. Fiftly to consider that the Lord will not blesse vs in his owne wayes what vnlikelihood soeuer there be that it shall not speed Psal. 37. 3. Sixtly lastly to consider that our obedience to God is the placing of him in his seate of glorie and as it were the crowning of him to bee our King So that to disobey him is to disclaime and renounce his dominion ouer vs Deut. 26. 17. Q. What is the second generall thing required of vs A. Well ordering of the life that our whole behauiour bee seemely and seasoned with grace as well when we are in secret as in the sight of men Ephes. 2. 10. Q. What must wee first doe in the well ordering of our life A. Wee must sit downe and consider our state of what condition and place wee be If a Christian then wee stand charged with the duties of a Christian If a master then we performe the duties of a master If a Father then the duties of a Father and so of the rest Q. What are the common duties of euery Christian A. They be of three sorts 1. To liue soberly in respect of himselfe 2. To liue righteously in respect of his neighbour 3. To liue holily in respect of God Tit. 2. 12. Q. Why doth the Apostle begin first with our selues A. Because a man is giuen naturally to loue himselfe and to seeke his owne good And therefore if wee cannot hold within compasse of dutie towards our selues much lesse shall we be able towards others Q. What is the dutie which wee owe vnto our selues A. To liue soberly and temperately in this present world Q. What is this sobrietie which the Apostle speakes of A. A moderate and sparing vse of our lawfull liberties which moderation must be kept in all the actions that concerne our selues in our diet in our recreations in our mirth in our sorrowes and so in the rest Q. How shall wee keepe this godly moderation in our Dyet A If two things be cared for First that it bee not too costly too sumptuous no though our purse will beare it and our abilitie reach vnto it The Glutton which wee reade of in the Gospell was able enough to maintaine his cheare for hee dyed rich And yet for his feasting on earth hee was saine to fast in hell And the Deuills made as merry with his soule as euer hee made merry with his meat Luke 16. 19. Q. Is it not lawfull to feast our Neighbours A. Yes it is lawfull to make Feasts of loue as the old Christians did in Iude 12. verse But neither must this bee common nor vsuall euery day nor to fare more then for honest and sober delight Not common Isay 56. 12. Not excessiue Nehemiah 5. 18. Q. What is the second thing A. Wee must looke that we vse not those meates and drinks which we haue how homely and how meane soeuer they bee intemperately that we doe not surfet nor feed cormorantly to the glutting and whole satisfying of the flesh washing our braines with drinke and basting our bodyes with meate more then needs Ezek. 16. 19. Fulnesse of bread was one of the sinnes of Sodome Isay 5. 22. Q. How shall wee be sober and moderate in our Apparell A. If it be not too garish too light too costly or strange but graue vsuall beseeming our Calling and our Countrey strange Attyre is condemned Eph. 1. 18. light and wanton Attyre 1 Tim. 2. 9. Q. Doe the Scriptures giue any certaine directions for Attyre A. There are two Rules to be kept in our Attyre First that wee doe not stretch forth our selues vnto all that wee may and goe as farre as our place and abilitie will let vs but cut short off some part of that which is lawfull for men of our degree 1. Tim. 2. 9. Secondly that we square our selues to the most sober of our age degree condition and state of life 1. Pet. 3. 5. Also we haue an example in the 2. Sam. 13. 18. where the holy Ghost cleareth King Dauid that he gaue no occasion to the euill which came vpon his daughter because in apparell hee kept her within the rule appointed and let her goe no otherwise then other maydes of her age place and condition went Q. Is nothing but apparell to be cared for A. Yes regard must be had of our gate of our hayre of whatsoeuer we are set out and attyred with In this also
thankfulnesse of heart to God for it For when we are once falne into loue with a better state and grow discontented with the present blessings of God that are vpon vs then we fall to scraping and fetching in we care not how 1. Tim 6 9. Secondly Infidelitie and distrust in God mistrusting the Lords care that hee will leaue vs in the dust and not prouide sufficiently for vs wee thinke to make shift for our selues and to be furnished for a rainie day though the Lord should leaue vs. Heb. 13. 5. Qu. What are the remedies of it A. The remedies are two First to rest contented with our present estate as in the portion which the Lord in wisedome knowes to be fitrest for vs Phil. 4. 11. Secondly to haue hearts strongly perswaded that the Lord will not leaue vs nor forsake vs in our need but gratiously will supply vs with the riches of his power whatsoeuer is wanting in vs 1. Pet. 5. 7. Qu. What is the last thing wherein we must loue our brethren A. Wee must loue them in their names taking care for their credite and estimation that we bring not any blot or blemish vpon them but by loue maintaine and vphold their good report Tit. 3. 2. Qu. What is the first dutie wee are charged with in this behalfe A. Whensoeuer occasion serues we must be willing to make report of those graces and good things that be in them and to bestow their iust and deserued commendations on them We must not be giuen to smother and conceale our brethrens praise to bury and rake vp their commendations in the dust but be forward in remembring those things whereby credite and estimation may grow vnto them 3. Iohn 12. verse Q. What is the second duty required of vs A. If we heare them falsly charged with any crime we must stand out in their defence being content to hazard and aduenture some part of our owne credite and welfare for them 1. Sam. 20. 32. Q. What is the third dutie required of vs A. Wee must not raise vp any slander or lying tale against them It is a foule sinne to gadde vp and downe from house to house whispering in this bodyes eare and that bodyes eare this tale and that tale to the discrediting of our brethren Leu. 19. 17. Q. What is the fourth dutie required of vs A. Wee must not open our eares to giue entertainment to them that carry tales For the law of God not onely condemneth those that first set them on foote but euen those also that by approuing them and lending an eare vnto them doe as it were vnderproppe and vphold the same And therefore it shall be no excuse to say that we were not the authours and first bâ—oachers of them But if we be hastie to harken to flying tales or giue countenance to euery busie body that will fill our eares there shall be iust cause to condemne vs in this behalfe Exod. 23. 1. Prou. 25. 23. Q What is the fift Dutie required of vs A. Wee must not blaze abroad the infirmities and offences of our brethren if by any priuate dealing they may bee reformed Prou. 11. 13. Q. What is the last Duty required of vs A. Wee must not amplifie and aggrauate mens faults though they be bad yet we must not make them worse then they bee For this shall euen make our enemies say wee loue them when they see we doe not racke and tenter their faults but speake so sparingly and so tenderly of them as possibly wee can Acts 16. 22. Q. What is the dutie wee owe to God A. That wee liue godly and holily in this present world So that it is not enough to discharge our duties towards men vnlesse also wee walke carefully in those duties that concerne the Lord 1. Tim. 4. 7. Q. What is the first Point of godlinesse A. We must labour to shew in our life that we loue the Lord That we haue him in high account and in high regard that wee reckon more of him then we doe of all the world besides Deut. 10. 12. Q. How may wee shew that wee loue the Lord A. If wee be more carefull to please the Lord and to keepe his fauour then wee be to please all the Princes and powers in the world besides Iohn 14. 15. Secondly if we loue the children of God for louing the wisedome the righteousnesse and the holinesse which is in God wee cannot but loue euen the least sparke of these excellent things in whomsoeuer we finde them 1. Iohn 5. 1. Thirdly if wee be zealously affected for the glorie of God so that wee be ready to stand out in the Lords defence and to oppose our selues against euery prophane head that lifts vp it selfe against him Iohn 2. 17. Fourthly if wee reioyce and take sensible comfort in the fauour of God and contrariwise grieue and mourne whensoeuer wee finde him displeased with vs Psal. 4. 6. 7. Q. What is the second Point of godlinesse A. Wee must shew that wee trust in God that we are strongly perswaded in our hearts that seeing God hath taken vpon himselfe the care and prouision for vs Therefore it shall goe well with vs and he will store vs and prouide vs of euery thing that is needfull for the comfort of our life 1. Pet. 5. 7. Q. How shall wee shew that wee trust in God A. If wee be ioyfull and comfortable in our wants not cleane out of heart and at our wits end as the wicked are Math. 8. 25. 16. Secondly if we fall not to vnlawfull shifts winding our selues out of danger we care not how 1. Sam. 27. 1. Q. What is the third point of godlinesse A. Wee must humble our selues vnder the mighty hand of God bearing patiently and contentedly those crosses and troubles that he brings vpon vs 1. Pet 5. 6. Q. How may wee strengthen our selues to bee patient in troubles A. First to consider that it is our owne sinne that hath pulled these iudgements on vs Micah 7. 9. Secondly to consider that it is the Lord that afflicteth vs who hauing absolute power ouer vs may dispose of vs either by pouertie or plentie by sicknesse or health by life or death as best pleaseth him 1. Sam. 3. 18. Thirdly to consider that they shall turne to their greatest comfort in the end So that God may seeme to afflict his children onely to sweeten and relish their prosperitie 2. Sam. 16. 12. Fourthly to consider that though the Lord haue depriued vs of one blessing yet he hath left vs many others to reioyce in Euen as if a man hauing forfeited an hundred pounds and the Creditour should take but 100. shillings of him So when we by sinne haue forfeited all our blessings and all the comforts of our life yet the Lord straineth but some one part and portion of them Lamen 3. 22. Fiftly to consider that impatiencie doth but increase our crosse like one in Irons that strugling and striuing to
wring them off hurts himselfe more then the Irons doe Luke 21. 19. Q. What is the fourth point of godlinesse A. Wee must be diligent in commending our whole estate by earnest prayer vnto God For therein we doe the Lord this honour that we acknowledge our whole welfare to depend on him and it is he alone that blesseth all things that wee take in hand And therefore we must neuer begin any thing without prayer Wee must not eate vnlesse wee first pray God to blesse that we eate Wee must not giue vnlesse wee pray God to blesse that wee giue 1. Thessalonians 5. 17. Q. What is the Reason A. There is a double vse of the good things of God A lawfull vse An holy vse Q. What be they A. As when a man eateth or refresheth himselfe or sleepeth moderately when he vttereth his Comodities at a reasonable rate then he doth these things lawfully But when he sanctifieth and performeth all these things with holy prayer vnto God Then he vseth them not onely lawfully but holily too So that by this meanes our thoughts are holy and our workes holy our recreations holy yea and our sleepe is holy to the Lord 1. Sam. 3. 5. Q. What thinke you then of giuing thankes before meate A. It is a holy vse sanctified by the example of Christ and much commended by the Scriptures our Sauiour Christ looked to heauen and blessed the loaues and fishes Math. 13. 19. So did Paul Acts 27. 35. And wee reade of the people in the 1. Sam. 9. 13. That they would not eate of the Sacrifice till Samuel had blessed it And therefore their boldnesse is great that dare vse the creatures of God with greater boldnesse then Paul or Samuel yea and the Sonne of God himselfe would vse them Q. Is it not good to haue certaine sette times of Prayer in our houses A. It is very needfull the rather thereby to draw our selues into Gods presence and to bring our selues in remembrance of this great dutie that lyes vpon vs as Daniel 6. 10. Q. What are the fittest times to set apart for Prayer A. The Morning and the Euening In the morning we must pray that the Lord will leade vs throughout the day That hee will shrowd vs and shadow vs vnder the wings of his grace and be with vs in euery thing we take in hand And this may be termed the morning Sacrifice of a Christian Psal. 5. 3. At night againe we must reckon with the Lord for the sinnes of the day that we lye not downe in Gods displeasure but hauing reconciled and as it were made euen for our faults wee may sleepe in the lappe and bosome of the loue of God And this may be termed The euening Sacrifice of a Christian Psal. 141. 2. Q. How is this further declared A. As Noahs Doue hauing wandred all day abroad yet returned in the Euening to the Arke So we hauing toyled and laboured all day in the world yet at night we must bee carefull to returne and take vp our rest as it were with God Q. Are wee to rest our selues in this thing A. Wee must not thinke our selues discharged when these sett times of prayer be performed but many times in the day we must lift vp our hearts to God in the heate of all our businesse bethinke vs of the Lord who alone can prosper and blesse that which we haue in hand Q. What is the fift Point of godlinesse A. Wee must lift vp our hearts with great thankfulnesse vnto God for all his blessings and benefites that are vpon vs. For therefore Moses declareth in the first of Genesis how God made the Heauen and the Earth the Sunne and the Moone and all things here below To shew that if we haue any comfort in any thing in this world God the Creatour is to be blessed and thanked for it 1. Thess 5. 18. Q. Is it enough to thanke God for his mercies A. Surely no but as we are thankfull for his blessings so we must be thankfull for his iudgements too and therefore we must blesse God as well for our pouerty as we doe for our plenty as well for our weakenesse as we doe for our strength as well when we lose our comforts as when we haue them Iob 1. 21. Q. What is the Reason that so few are thankefull for their troubles A. Because men are not able to looke through the present euills that are vpon them into the speciall fauour and loue of God who by this meanes compasseth and procureth their greater good And therefore men thinke it an vnreasonable thing that they should thanke God for the losse of their wealth of their peace of their libertie and the like because they see not into that good which the Lord by this meanes will bring vpon them Rom. 5. 4. Q. How may we prouoke our selues to thankefulnesse A. First if we keepe a faithfull Register of the blessings of God and engraue them as it were vpon the gates of the soule that wee may behold in one sight and in one view all the rich blessings of God that are vpon vs Psalme 103 1. 2. c. Secondly if we consider how vnworthy we are of the least of those blessings which we inioy For we are not worthy the earth should beare vs the heauens should couer vs the Sunne should shine vpon vs. And therefore it is the Lords exceeding fauour that we are blessed in any measure and regarded of him 2. Sam. 7. 18. Thirdly if we consider our preferment in many of our blessings aboue other men and how they are thankfuller for halfe our happinesse then we are for the whole Math. 13. 17. Fourthly if wee consider how the number of Gods blessings groweth daily towards vs. So that if wee had cause to thanke God yesterday we haue greater cause to thanke him to day And if we haue cause to thanke him this yeare wee shall haue greater to thanke him the next yeare the Lords mercy still more and more increasing on vs Ezek. 36. 11. Q. What is the last Point of Godlinesse A. The sanctifying of the Sabboth which is one of the chiefest duties of a Christian as being the very sinnewe and the life of all the rest For though a man be neuer so sicke and diseased yet so long as he lyes at Physicke and vseth good meanes of health there is some hope he may doe well but when he lets his disease runne and will not come vnder the Physitians hands then his case is desperate wee haue little hope that hee will euer mend Euen so though a man be neuer so sicke and diseased in his soule yet so long as he hath care to sanctifie the Sabboth to partake in the holy Prayers and the Ministry of the Church there is some hope that in time these good things may worke vpon him But if he will not come to ioyne in these exercises of the Church if he haue no care to heare to
makes it an holy Church and therefore the husband must so loue his wife that hee suffer her not to lye in her sinnes but by all good meanes seeke to reclaime her and to bring her from them Secondly knowing that a woman is the weaker vessell and therefore it is an vnreasonable thing to looke for all that faith patience humilitie discreet and wise carriage that they finde in men Q. What gather wee of this A. That the wife must be supported and borne withall in her rashnesse heate want of discretion and the like infirmities haunting and waiting vpon the Sexe And therefore euery aduantage must not be taken against her but wee must breake through many discourâ—esies and many wrongs to hold loue and friendship with her Q. What is the third Dutie A. He must giue honour vnto her as vnto the weaker vessell Q. What is meant by this A. Hee must haue her in good reckoning and in good regard not dispising her for the infirmities of her Sexe but accounting well of her for the graces whatsoeuer that are in her esteeming her as a vessell as one needfull and necessarie in the house Secondly he must prouide for her the best he can hee must not set ouer her the whole care of his prouision but as shee is the weaker vessell so he must thinke in the maintainance of the Familie to be assisted more weakely by her Q. What is the Wiues dutie to her husband A. Shee must bee subiect to her husband humbling her selfe to the yoake of gouernment which God hath layd vpon her For God hath made the man the head of the woman and therefore this must abate all pride and selfe-loue and worke true honour in her heart towards him whom God hath made the chiefe in the house 1. Pet. 3. 1. Qu. How it this further declared A. That the husband is Gods deputie and Gods Lieutenant in the house as Christ is in the Church and therefore to despise the husband is to despise God to disobey the husband in lawfull things is to disobey God because they lift vp themselues against the power which God hath placed in his owne steed and roome Ephes. 5. 22. Q. Why doth the Scripture beate so much vpon this duty A. Because there is a secret swelling in the heart which will hardly brooke the gouernment of the man especially if in any good qualities they goe beyond him Q. How must this subiection be declared A. Both by reuerend speech and all humble behauiour to her husband Some take it to be their grace to speake rudely and bluntly to him But it was Sarahs honour that shee obeyed Abraham and called him Lord 1. Pet. 3. 5. Q. What is the reason hereof A. A man is bound to loue his wife though there bee nothing in her that deserueth loue But because a man is not easily brought to this loue where there is not some cause of loue Therefore the Lord would haue the wife by gentle and sweet behauiour deserue and win loue at her husbands hands Q. What is the second Duty of the wife A Shee must be of pure conuersation no hauocker no waster of her husbands goods no inticer of him to dishonest things like Iobs wife that was Iobs tempter not idle not sluggish no babler abroad of her husbands faults Prou. 31. 10. 11. Q. What is the third duty A. Shee must feare her husband and she must bee loath to displease him such a tender care she must haue of his comfort and of his peace that she must not do willingly the least thing that may displease him Ephes. 5. 23. Qu What is the fourth Duty A. Shee must not be proud and costly in her attyre stretching out her selfe to all that she may but keeping vnder her husbands abilitie rather then any whit aboue it 1. Pet. 3. 3. Q. What is the fift Duty A. She must entertaine no secret dislike of her husband but rest her minde with all contentment in him euer pleasing her selfe in her husbands face Cant. 5. 9. 10. Q. What is the last Dutie A. Shee must be of a meeke and an humble spirit nor giuen to cursing brawling fretting and fuming with him but by meeknesse and loue support him in his hastinesse rashnesse and other infirmities which he hath 1. Pet. 3. 3. Q. What is the Parents duty to their children A. They must bring them vp in the feare of God they must seeke to place religion and true godlinesse in their hearts They must not only train them vp to liue ciuilly honestly in the world But their chiefest care must bee to acquaint them in their tender yeares with the wayes of God Eph. 6. 4. Qu. What is the second Duty A. They must not be churlish and bitter to them moping them too much but liuing with some cheerefulnesse among them Col. 3. 21. Qu. What is the third Duty A. They must not let their Children runne out but hold them in and correct them moderately for their faults for better the Parents by discreet correction make their children weepe then their children through their vngratious behauiour make their aged Parents weepe and lay downe their hoarie heads with sorrow in the graue Prou. 19. 18. Qu. What is the fourth Duty A. They must consecrate such as bee fit vnto the Lord as Anna did Samuel bestowing the rest in some honest Trades so that none be suffered to lye idle vpon their hands Qu. What is the fift Duty A. Mothers must nurse their children at their owne breasts for euen the Estredges in the Wildernesse draw out their breasts vnto their young and proffer food but then there leaue their egges to be hatched by another Gen. 21. 7. Q. What is the sixt Duty A. When their children be ready they must be carefull to match them with men of vnderstanding and such asfeare God They must chiefly looke not how rich they be how personable they be but how godly they be Qu. Is it not lawfull for a Christian to match with a Iew A. No for this is amping of the holy seed and a wilfull flinging of our selues into a continuall temptation a lugging of ourselues with a continuall yoke Q. What is the seuenth Duty A. They must so labour and care moderately for outward things that when they depart this life they may leaue some blessing amongst their seed Q. What learne wee by this A. That their sinne is great who liue so riotously and so idlely that they bee able to leaue no meanes to their children when they dye Q. What is the Childrens duty to the Parents A. They must seeke the honour of their Parents Math. 15. 4. first so to behaue themselues as that their Parents may haue credite by them For a good childe is an honour to the parent but hee that is euill is the shame of them that hath brought them vp Q. How must wee honour our Parents A. By making good account of them and vsing them reuerendly with all
is an holy and a Christian-like spending of the day wherein a man may rest with peace assuring himselfe that he leades a life in some measure pleasing to God Q. What are wee to doe at night A. When the night is come then we are to looke backe and to marke how we haue spent the day then wee must call our selues to a reckoning and an account how wee walked in the duties of our Calling then how wee haue behaued our selues towards God towards our brethren towards our selues If we finde that we haue spent it well then to blesse God and to thanke him for it if not then to be humbled by it and to seeke to God for comfort and grace that we may lie downe in his fauour and make an end of all after-reckonings Qu. For further practise of Religion What is to bee done A. Wee must see what is to be belieued and practise the same The somme whereof is contained in the Apostles Creede Q. Why is it called the Apostles Creede A. Not that the Apostles made it for then it should bee Canonicall Scripture as well as the rest of their Writings But because it containes the summe of the Apostles doctrine Q. How many parts hath the Creed A. Two The first treateth of God The second of the Church Qu. What is the somme of the Creed A. Wee professe therein that we beleeue in God distinct in three Persons The Father the Sonne and the Holy Ghost And that this God hath gathered to himselfe a Church that is A company of faithfull people vpon whom hee will bestowe his graces in this world and the glory of his Kingdome in the world to come Q. What is it to beleeue in God A. Not barely to beleeue that there is a God for the Deuills doe so and tremble and if this were our faith our faith were no better then the deuills faith and therefore to beleeue in God is to put our whole trust in God and rest our selues vpon him in all estates to bee assured in our hearts wee shall finde him a God that is mercifull and good to vs in all our needs 2. Tim. 1. 12. Q. What gather we of this A. That they who are cleane out of heart in their troubles be they neuer so great or seeke to winde out of themselues by vnlawfull meanes they care not how doe not belieue in God And therefore so oft as they say the Creed they lye because they say they Trust in him when indeed they are not inwardly perswaded that he will helpe them Qu. How many kindes of faith bee there A. Two An Historicall faith which the deuills may haue Iam. 2. 19. Secondly Iustifying or sauing faith which none but the true Christians and Gods elect may haue Tit. 1. 1. Q. What difference is there betweene these two A. The deuills beleeue that there is a God that there is a Christ But they doe not beleeue that they shall fare the better for him Nay they know that heshall one day condemne them and therefore their faith doth not comfort them but make them the more affraid But the Christian beleeuing that there is a God that there is a Christ beleeueth also that he shall fare the better by them that God will be his God and Christ the Sauiour will be a Sauiour as his Sauiour And therefore this faith is so farre from affrighting him that it comforts him exceedingly Gal. 2. 20. Q. Why doe wee say I beleeue not wee beleeue as wee say our Father A. Because our prayers may be profitable vnto others But our faith shall not saue any but our selues Abac. 2. 4. Q. May a man know that he hath faith A. Hee may for hee that beleeueth in God hath faith But euery man if hee would search himselfe and his owne heart can tell whether he repose trust and confidence in God or no And therefore euery man if hee would search himselfe can tell whether he haue faith or no 2. Cor. 13. 1. Q. If a Christian may bee sure that he hath Faith then he may be sure of his saluation A. It is true For hee that beleeueth in the Sonne of God he shall be saued Iohn 3. 36. But I know that I beleeue in God and therefore warranted by Gods promise I know that I shall besaued 1. Iohn 5. 13. Q. Doe not many deceiue themselues in their assurance A. Surely many doe because they thinke they haue faith but when it comes to scanning it is not faith but a vizard and a shadow of it like one that keepes an old Euidence by him and thinkes his land is sure But when it comes to tryall his deed is naught and will not carry it Q. How may a man know that he hath true faith A. Two wayes By the Nature of Faith And by the effects and fruites of it Q. How may a man know it by the nature of Faith A. If a man feele himselfe inwardly perswaded in his heart that God loues him in Christ and because he loues him will prouide him of all things needfull both for this life and for the life to come so that wee run not out to any wicked and vnlawfull meanes but rest our selues on God with contentment in all estates This is a sure note that his faith is true Iob 13. 15. Q. How may a man know it by the effects of Faith A. If a man haue an earnest loue to God so that he be glad to doe any thing that may please him and loath to doe the least thing that may displease him Secondly if he loue them that loue the Lord so much the more they shew the more affection to him This sealeth to his soule that his faith is true 1. Iohn 3. 14. Qu. Why doe wee say I beleeue in God not I beleeue in the Catholike Church A. Because we must beleeue in God and in none but God not in Saints not in Angels nor in any other power Ierem. 17. 5. Q. What gather wee of this A. That as we beleeue in God and in none but God so we must pray to God and to none but God For prayer and faith be linked together So that we may not pray to any in whom we may not beleeue Rom. 10. 14. And therefore seeing we may not beleeue in the Saints but in God alone it is euident that wee may not pray to any but to God alone Q. Who is this God in whom wee beleeue A. The three Diuine Persons the Father the Sonne and the Holy Ghost Q. What gather wee of this A. That the Turkes and Iewes though they confesse that there is a God yet because they doe not confesse the three diuine Persons acknowledge not the true God the true God being hee whom the Scriptures describe the Father the Sonne and the Holy Ghost 1. Iohn 2. 23. Q. Whose Father is God A. He is the Father of our Lord Iesus Christ And then by meanes of Christ he is our Father Ioh. 20. 17.
Then hee may assure himselfe that hee hath his part in Christ But if hee bee not a true member of the Church then neither God nor Christ nor life nor saluation belongs vnto him Acts 2. 48. Q. What is the Church A. The Church is the whole company of Gods Elect in all places and in all Ages knit by true Faith vnto Iesus Christ their head Ephes. 1. 10. Q. Are none but the Elect true members of the Church A. Hypocrites and wicked men may bee in the Church but they are not of the Church They may be in the outward societie and fellowship of the Church mingled for a time but they are not true members of it because they are not knit by true faith vnto Christ their head 1. Iohn 2. 19. Q. Why are the visible Assemblies called the Church A. Because in charitie wee are to thinke they belong to Gods Election till by Apostasie or notorious euill life they giue proofe to the contrarie Q. What are wee to beleeue concerning the Church A. Two things 1. That it is holy 2. That it is Catholique Q. Why is the Church said to be Holy A. Because all the true members of the Church are washed from their sinnes by the blood of Christ and haue holinesse in some measure begun in them Ephes. 5. 28. Q. What learne wee by this A. That they who are not holy that is sanctified in some measure by the Spirit of Christ belong not indeed to the Body of the Church and therefore are quite cast on from all benefite by the death of Christ. Q. Why is the Church called Catholike A. Catholike is as much to say as Uniuersall or generall So that when wee say Wee beleeue the Catholike Church The meaning is that wee beleeue the Church is not now tyed to any one Countrie as it was before Christs comming to the Iewes onely but in euery Nation whosoeuer feareth God and worketh righteousnesse is accepted of him Ephes 2. 14. Q. Is not the Church of Rome the Catholike Church A. No For the Catholike Church cannot fall away from the faith Math. 16. 18. But the Church of Rome hath no more priuiledge in this point then any other Church for it both may and hath departed from the faith Rom. 11. 22. And therefore it is not the true Catholike Church Q. What bee the markes of the true Church A. 1. Syncere preaching of the Word 2. A right vse of the Sacraments Q. Is not the Popes doctrine sound A. No for whereas the Scriptures teach that God alone is to be worshipped Math. 4. The Pope teacheth that wee may worship Saints the Wood the Crucifix with the same diuine worship that belongs to God Where the Scriptures teach that there is one Mediatour betweene God and Man the Man Iesus Christ The Pope teacheth that euery Saint and Angell may be a mediatour for vs. Qu. Haue they not a right vse of the Sacraments A. No For whereas Christ and his Apostles ministred in both kindes they giue nothing but Bread vnto the people Where Christ and his Apostles celebrated it in a knowne tongue they mumble vp all in a strange tongue which the people doe not vnderstand Q. What doth the Pope make the chiefe markes of the Church A. First Antiquitie Secondly Vniuersalitie Thirdly Succession of Bishops and consent Q. Doth not the Antiquitie of the Church of Rome prooue it to be the true Church A. No for as old as it is it is not so old as the Deuill Againe there is as great difference betweene old Rome and Rome now as is betweene a chaste Virgin and a common Harlot Qu. Doth not Uniuersalitie prooue it For before Luthers time all were of the Romish faith A. That is not so For before Luther the Valdonses and the Christian Churches in Greece in Armenia in Syria in Aethiopia and other places as much abhorred fellowship with the Pope as wee doe Secondly is it had beene so yet who knowes not that St. Iohn hath foretold Râ—â— 13. 3. cap. 8 that all the world should worship the Beast Q. Doth not succession of Bishops from Peter prooue it A. No For Caiphas had succession from Aaron and yet condemned Christ and their owne stories tell that there haue beene Monsters hather then Bishops that haue sate at Rome Tiberius who subscribed to the Arian heresie Honorius condemned by two Generall Councels and Iohn 2 3. who held a damnable heresie concerning the 〈◊〉 of the Soule Q. Doth not their vnity and agreement proue it A. No For howsoeuer they agree as Herod and Pilate did in condemning Christ yet they haue infinite iarres and contentions among themselues Pope against Pope and Cardinall against Cardinall Doctor against Doctor and that in matters of faith concerning the efficacie of the Sacraments The Virgin Mary matter of Orders Iustification c. So that their vnitie is no other then such as is spoaken of Acts 4. 27. Q. What bee the Benefites which God bestowes vpon his Church A. They are foure in number The two first concerne this life The two later the life to come Q. What is the first of them that concerne this life A. The Communion of Saints Q. What is meant thereby A. That all the holy people of God haue fellowship one with another and with Christ their Head 1. Ioh. 1. 3. Q. What is the fellowship which wee haue with Christ A. By faith wee become one with Christ of his flesh and of his Bones by meanes whereof wee haue a communitie in all his Merits and in all his riches So that his sufferings for sinne stand vs in as good stead as if wee our selues had suffered for them And his fulfilling of the Law benefires vs as much as if wee in our owne person had fulfilled it And his ascending into heauen puts vs in as good assurance as if our selues already were ascended thither Eph. 2. 6. Q. What is the fellowship which wee haue one with another A. It stands in foure things First in ioyning together in the outward worship of God whereby wee bring mutuall comfort and incouragement one to another Acts 2. 46. Q. What learne wee by this A. That they who liue idly at home on the Sabboth day or content themselues with some priuate duties of their owne and doe not resort to the publike places and publike assemblies which God hath sanctified and ser apart for his owne worship are found to despise the Communion of Saints Q. What is the second thing wherein our Christian fellowship consists A. In praying one for another and that not sleightly and coldly but pressing and importuning the Lord as if our owne state and our owne danger were in hand Q. What learne wee by this A. That hee that is a true member of the Church hath all Gods people in all places praying for him yea many times when he is not able to pray for himselfe a thousand hands are lifted vp to Heauen in his behalfe Qu. What is the third thing
supped before had so moderately vsed the matter that they were fit to receiue the Sacrament afterwards which may teach vs to vse such sobriety and moderation in our meates that wee bee not thereby made any way vnfit for holy duties Q. Whom doth this meet withall A. It meetes with those who stuffe themselues with meate especially vpon the Sabboth day That thereby they become vtterly vnfit for any holy Dutie being readier to sleepe then to heare and to seeke ease for the body then any comfort for the soule Qu. Is the Cuppe indifferently to bee administred vnto all A. If the Bread must bee administred vnto all much more the Cuppe Christs commandement being more expresse for the Cuppe Math. 26. 17. Qu. Why did Christ make such expresse mention of the Cuppe A. Christ being a Prophet foresaw in his Spirit that the Pope would denie the people the Cuppe but not the Bread and therefore hee hath giuen a more expresse charge for the Cuppe to breake the necke of this heresie before it rose Q. What gather wee of this A. That the Papists bearing hatred to the truth through the iust iudgement of God vpon them are commonly cast vpon these errours which may most easily and most plainely be conuinced by the Scriptures Qu. How is Wâ—…e the Blood of Christ A. It is not properly indeed his blood For Christs blood was not then in the Cuppe but in the â—…nes and arteries of his Body else how could the souldiers haue shed it the next day but it is called his blood because it is a signe and a figure of his blood Q. How is this prooued A. First the drinking of blood was condemned by the Law as an horrible thing Leu. 7. 27. 〈◊〉 Christ neuer brake the Law Math. 5. 17. And therefore â—ee dranke not his owne blood nor commanded others to drinke it carnally Secondly Christ expounds himselfe For leâ—t some should mistake his meaning he shewes in the very next verse that it was not Blood but very Wine that hee drunke Math. 26. â—9 Q. Why is Christs Blood called the Blood of the new Testament A. Because the new Testament was ratified and confirmed by it Heb. 9. 16. Q. What is a Testament A. It is that which wee commonly call a dead mans Will whereby hee giues away his goods and disposeth of his lands and liuings that belong vnto him Such a will Christ made at his death that hee gaue away all he had The Souldiers had his Garments the graue had his Body heauen had his Soule But his righteousnesse his holinesse his merits his kingdome and glory he bestowed vpon his people Q. How many Wills did the Lord make A. The Lord made two Wills or Testaments An Old Will And a New Will Gal. 4. 24. Q. What was the tenour of the Old Will or Testament A. Therein the Lord bequeathed life and Saluation to those onely that fulfill the Law Rom. 10. 5. Q. What is the tenour of the New Testament A. Therein the Lord bequeathes heauen and the happinesse thereof to those that beleeue in Christ Rom. 10. 9. Q. Why did the Lord make this later Testament A. Because wee were all cut off of all by the former for that gaue vs nothing but vpon condition that wee should fulfill the Law and therefore seeing wee could not performe the condition wee could not recouer one penny by the Will Therefore the Lord to relieue vs made a new will and aâ—â—exed 〈◊〉 easier condition That all should be saued who beleue in Christ Heb. 8 6. 7. Q. What gather wee of this A. That the Papists folly is exceeding great who make our state farre worse by the second Testament then it war by the first For by the first Testament Merits onely were required to Saluation But by the later as they say both our whole taske of workes is required and besides that Faith in the Mediatour So that our condition is now harder then in the Old Testament God requiring then but workes onely but now as they say both faith and workes as needfull to Saluation Q. Why doth Christ say his Blood is shed for many A. To shew that all haue not benefite by the blood of Christ. For though Christs blood bee a fountaine to wash away vncleanenesse Yet wee see a number had rather runne further into the mire then come to the lauour of Christs blood to wash away any one corruption that is in them Q. Why did Christ shed his Blood A. To purchase pardon and forgiuenesse for our sinnes Christ suffering that in his body and soule which wee should haue suffered for our sinnes Q. Haue wee no other benefite by the Blood of Christ A. Yes Through the blood of Christ wee bee not onely discharged of the sinnes that be past but wee haue strength and power against those Tentations and euill motions that bee to come Heb. 9. 14. Qu. How haue wee this A. Euen as a Corrasiue being applied vnto the diseased part eates out the corrupt flesh and drawes out the poyson and the venome that is in it euen so the blood of Christ being applied by faith eates out the dead affections and suckes out the Cankered corruptions that are in it Q. Why then doth Christ mention no benefite but Remission of sinnes A. Because this is the chiefest For euery day wee deserue to bee cast into Hell and wee giue the Lord iust cause to strip vs and to take away all his blessings from vs And therefore if Christs blood did not obtaine pardon for our sinnes we might not looke to liue one day in any tolerable estate Q. May all come to receiue the Sacrament A. No none but they who vpon due tryall finde themselues meet and fit to receiue it 1. Cor. 11. 28. Q How must a man make tryall of his fitnesse A. First whether hee bee Gods seruant or no. For God hath furnished his Table for none but for his owne people and therefore vnlesse a man can approoue himselfe to bee one of Gods Family and of Gods houshold hee may not presse and presume to come vnto it 1. Cor. 10. 21. Qu Wherefore may not others come A. If a man had prouided a good meale for his seruants that haue done his worke and a sort of Râ—…ans and roysters that haue done nothing for him should come in and eate it vp would not hee frowne and take on when hee should spie them at his Board So God hauing prouided this Sacrament for his Seruants will not take it well if heespie any other there that haue not serued him Math. 22. 12. Qu. How shall a man know whether hee bee Gods seruant or not A. By considering whose businesse it is that hee hath laboured in whether it be Gods worke or the deuills worke which he hath done Loue and Patience and Temperance and holinesse be Gods workes But malice and enuie and slandring and lying and swearing bee the deuills workes So that a man may soone see what Master hee hath
first we pray here that we may glorifie the Name of God any way whatsoeuer that hee may haue some glory by vs which must bee three wayes 1 In our hearts 2 With our mouthes 3 In our liues For the former of these see 1 Pet. 3. 15. saith hee But sanctifie the Lord in your hearts for the second we haue Rom. 15. 6. where the Apostle exhorts them with one mind and one mouth to praise God for the other see 1 Cor. 6. vlt. saith hee For yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods First Wee must inwardly acknowledge that all things come from God That we neither haue or can receiue any thing but at the hands of God wee must therefore loue and feare Him trust in Him praise Him and submit our wils to his will and thus we pray that we may glorifie God in our hearts when we acknowledge all the power in the world to be nothing to his all the wisedome and loue in the world to be nothing to his wisedome and loue when we doe labour aboue all things to keepe the Lord to be our friend not regarding whosoeuer be displeased with vs whosoeuer be against vs whosoeuer rageth and stormeth when we see God accepteth of our zeale and Piety towards him which if we pray for truely then are we sure to glorifie God in our hearts Secondly We glorifie God with our mouthes both by speaking reuerently of the Name of God and by confessing the Lords wisedome goodnesse and Iustice in all his workes for although the Shepheards were abashed to find Christ in a manger the King of Kings in so poore an estate yet they returned to their Flockes and Folds and praysed God So must we doe whensoeuer wee haue heard of Gods goodnesse or tasted of his mercy we must returne home to our houses as the shepheards did to the fields acknowledging the Lords kindnesse and mercy in it Yea what euer chance though it bee losse and correction yet wee must say as Job did in the midst of his troubles The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. So then this is that we pray for that of all other things we may giue glory vnto God according to that admonition of the Angell Reuel 14. 7. Feare God and giue glory to him for the houre of his Iudgement is come and worship him And againe Reuel 19. 7. Let vs be glad and reioyce and giue glory to him for the marriage of the Lambe is come So that whatsoeuer is laid vpon vs what change of estate soeuer the Lord sends we must giue the glory to God and confesse with our mouthes that he is worthy of all honour Thirdly We must glorifie God in our liues that we may so liue as the Lord may haue glory and honour by vs and no disgrace for our good life is an honour to the Lord as Christ himselfe saith Math. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen c. So 1 Pet. 2. 12. the Apostle saith And haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God So must we pray that we doe not disgrace the Lord by our sinnes but liue so as the Lord may be honoured by vs. It is for this purpose a good meditation which one of the Fathers hath God saith he thus speaks vnto a sinner O man if thou hast no care of thine own credit safety yet haue a care of mine Thinke man that I am dishonoured by thy sinne for if any disgrace or shame thereby rest vpon thy selfe much more vpon me whom thou oughtest to regard but if thou couldest so put it ouer with iollity and carelesnesse yet is God disgraced by it therfore O man thogh thou neglect thy selfe tender my glory deface not my honour Thus it is cleere as our good life honours God so our ill life dishonours him as Rom. 2. 24. saith the Apostle For the Name of God is blaspemed amongst the Gentiles through you O then let vs all take heed of this that we tender the glory of God let vs pray that wee may so liue in this world conuerse here amongst men that the Lord may be honoured by vs and not dishonoured by our grosse and presumptuous sinnes For our helpe herein There be three things which may quicken vs to this duty and care First to consider That all the creatures doe glorifie God in their kinde as the Psalmist speakes The Heauens declare the glory of God c. So in the Reuelation it is written of all Creatures That all they which are in heauen and in earth c. And the foure beasts said Amen when glory was giuen to the Lord. Therefore now seeing that all Creatures not onely most noble as Angels and Spirits but the very lowest and meanest yea the insensible Creatures giue glory to God in their kind oh how great shall our sinnes be and how much our wickednesse aggrauated if we doe not care to bring glory vnto him O with what gladnesse should wee perswade one another to this dutie that seeing there is no creature but in his kinde doth in some measure set out the glory of God how often should man much more meditate then and practise the same Secondly to consider That if we glorifie God he will glorifie vs we cannot be so ready to set out the Lords Name and praises but he is more quicke to requite and exalt vs as it is written 1 Sam. 2. 30. For them that honour me I will honour c. They who despise me shal be despised Vnto which we may vse the words of our Sauiour in that solemne prayer John 17. 4 5. where he thus amongst other arguments prayes for glory I haue glorified thee on earth I haue finished the worke which thou gauest me to doe and now glorifie thou me O Father with thine owne selfe with the glory that I had with thee before the world was So that when we haue glorified God in the time of this life then may we assuredly expect that the Lord will glorifie vs at the day of death but if wee haue no care to glorifie him in this world how can we be perswaded that he will glorifie vs after our departure hence Thirdly to consider That God will seuerely punish the contempt of his glory for there is nothing in this world that he doth more tender then his glory For which he commanded his people thus Thou shalt not giue my glory to another Yea see for neglect of this duty how seuerely he punished his people whose carkasses all perished in the wildernesse because they did not ascribe and giue glory to the Lord. Yea the
reach it Now there be many wayes for our imitation wherein Angels performe the will of God First They doe the will of God in purity of affection not for any by-reasons or respects but in sincere obedience onely because it is the will of God as it is said by the Prophet Dauid Psal. 103. 20. Yee Angels that excell in strength that doe his commandements in obeying the voyce of his word c. So must we performe the will of God in purity of affection because it is the will of God onely desiring to please him in doing thereof Thus Saint Pauls exhortation is Ephes. 6. 6 That we doe the will of God from the heart And Psal. 119 56. saith the Prophet This I had because I kept thy Precepts So our care must be to doe that which he commands in soundnesse of heart without any worldly respects Many times indeed men doe the will of God but it is not out of any purity of affection to Gods will but because it is for their owne profit and brings them worldly ease false comfort or some other respects as Pharaoh who would let the people goe not in any obedience vnto God or because God had commanded it but in hope of his own ease The like of Abner 2 Sam. 3. Who thought to establish the Kingdome to Dauid not in obedience to God but to maintaine his owne greatnesse and power and out of priuate reuenge vpon others Secondly Angels doe the will of God with readinesse neuer disputing or reasoning vpon the matter but as soone as they vnderstand it to be the pleasure of God and his will by and by they are ready to performe it So Ezek. 9 7. As soone as the Angels had their charge by and by they went forth to performe it And Daniel 8 16. No sooner did the voyce command Gabriel to make the man vnderstand the vision but he came and stood neere vnto him So must we doe neuer to dispute or debate the matter pretending excuses but as soone as we know his will by and by addresse our selues to performe it So did Peter Luke 5. 5. When hee was commanded to let downe his net and you know the successe they were scarce able to pull in the net for the multitude of fishes So the Gouernours seruants John 2. 7. When Christ bid them fill the pots with water which he turned into wine neuer reasoned nor disputed vpon it but did as they were commanded So Psal. 18. 44. It is foretold of that change to be wrought by Christ As soone as they heare of me they shall obey mee Thus must we adresse our selues to doe the will of God with all readinesse in euery thing But if wee examine our selues we shall finde such a strange backewardnesse and reluctation in our hearts how vnwilling bee wee to come to this duty what adoe hath the Lord with vs as is wonderfull ere we can be brought to learne this lesson how oft doe we flye off and yeeld to sense and reason Well we must learne to see dislike and pray against this vntowardnesse in ourselues and that GOD would giue vs more true iudgement and vnderstanding with cheerefull willingnesse to doe what he commands vs. Thirdly Angels doe the will of God with delectation that is take singular delight and comfort in doing of it so must we endeuour to doe it with delight and ioy like as Christ speakes of Himselfe Iohn 4. 34. My meat is to doe the will of him that sent mee and finish his worke And it must not be grieuous in Abrahams sight for the Childe and the Bond-woman to be turned out of dores So we must not thinke it enough to do good duties but also looke that wee haue speciall delight in doing of them as Dauid professes Psal. 119. 16. I will delight my selfe in thy statutes c. And Psal. 4. 7. Thou hast put gladnesse in my heart more then in the time when their corne and their wine increased But now this is our sinne that though in many things wee are content to obey God and to doe his will yet we doe it with so little delight or spirituall ioy with such irkesomnesse tediousnesse and vnwillingnesse that wee endanger all the grace of our well-doing In this case it fares with vs as it did with Ezekiel who saith of himselfe that he went in the bitternesse and heate of his spirit So though we are contented to goe that is to doe as God wils yet it is with that repining and backewardnesse that it looseth the benefit of the action Againe The Angels with earnestnesse and intentiuenesse doe the will of God they doe not freeze in their businesse but bend all their strength about it So Dan. 9. 21. sayes The Angel came swiftly flying vnto me so must we doe the will of God not coldly and idlely but with all our intention and power yea this should also moue vs in that this is the commandement of the Lord. Thou shalt loue the Lord with all thy heart with all thy soule and with all thy might Thus much also Dauid confesses Psal. 119. 4 Thou hast commanded vs to keepe thy precepts diligently Many indeed doe the will of God in shew but coldly loosely lasily with dead affections there is no life in their obedience nor spirit in their prayers how then can they thinke that God will accept of them He that strikes vpon a little Violl and would know whether it bee sound or not hearkens to the sound for if it giue but a dull sound If the ringing bee not shrill he knowes that there is some cracke or flaw in it So it is with vs in our obedience when we giue but a dead sound be not shrill full of spirit and life and when good duties come but slacke and coldly from vs certainely wee haue some dangerous cracke and flaw within vs against which wee must pray and seeke for reformation Fiftly They doe the will of God with constancy and continuance not at one time and neglect it at another but they are alwayes ready and seruiceable So must wee bee ready to doe at all times and in all places As Dauid prayes Psal. 119. 33. Teach me O Lord the way of thy statutes and I shall keepe it vnto the end So Psal. 44 18. the Church professes Our heart is not turned backe neither haue our steppes declined from thy way And Luke 1. 75. It is said we should serue him all the dayes of our life in holinesse and righteousnesse Indeed for a fit or a spirt we can be content to doe so heare the word and frame our selues to some good courses but to walke on in a constant course and doe the will of God as well at one time as another this is hard for commonly men doe by their Religion as great men doe by their Retayners on Feast dayes they come vp and are all put
vnto his Master but when did it appeare so as hee was conuinced of it when the debt booke was searcht into and particulars ript open then and neuer till then was hee found to be so greatly indebted So it is with vs we thinke all well enough till God come to reckon with vs in particular and set our sinnes in order before vs as he speakes Psal. 50 and then this monstrous sight driues vs to a due consideration of our wofull and wretched state Reason 2 A second reason is A blinde and foolish presumptuous perswasion that God will shew vs mercy though we doe not seeke it and though we take little or no paines for it The greatest part of the world as you see liue in their sinnes without repentance neuer come vpon their knees to the throne of grace to aske pardon for them what is the Reason because as they say God is mercifull a good man and they may doe well enough all is not so strict as these preachers would make vs beleeue but the truth is If God be mercifull it is to such as seeke it and repent for their sinnes as Lam. 3. 25. The Lord is good to them that trust in him and to the soule that seeketh him Thus if we seeke for and prize mercy wee may haue it but if we seeke it not and find no want of it nor pray earnestly for it it is a sure signe we are yet in a miserable naturall estate that though 〈◊〉 be an Ocean of Mercy in the Lord no one drop shall runne vnto vs but one day such shall cry like Diues for a drop of such water and shall not haue it nay if we be cruell to deny mercy vnto others when wee haue receiued mercy our selues we shall be sure to be punished for it also The next thing in this Petition is the Extension of it we pray to God to forgiue all our sinnes not of any speciall troubling waighty filthy one but of a release of all whatsoeuer A number of the world according to the false manner of their accounts are onely troublâ—… for some one sinne that doth distresse and lie heâ—â—ily vpon them hauing no remembrance of those sinnes â—â—ich neuer stared them in the face This was Judas case hee was pitiously perplexed for betraying of Christ but neuer thought of his couetousnesse and corrupted heart the fountaine whence this cursed sinne was hatcht and had roote So doe most of vs striue perhaps and pray against some one sinne that troubles vs but we seldome enlarge our hearts to discend down in particulars that our secret faults wantonnesse lusts couetousnesse and the like may be forgiuen as the holy Prophet by his example teacheth vs Who can vnderstand his faults clense me from my secret sinnes The third thing is The time of the Request we see it must be our daily suite vnto God as euery day we pray for daily Bread so must we pray to God for the pardon of our sinnes This is a speciall point that euery day we make attonement and reconciliation with God for our sinnes because euery day we renue our sins and offend God therfore we had need euery day to renue our sutes and prayers vnto God When Adam was fallen the Text saith God came to him in the coole of the day The Lord would not let him sleepe in his sinnes but came and awoke him putting him in remembrance of his sinne So in the Law If a man were vncleane yet when the Euening came he must wash his cloathes and so be reconciled accordingly Euen so though we be vncleane by reason of our sinnes yet if we wash our selues by the true teares of Repentance we shall be reconciled to God and admitted into the Campe againe This then may teach vs that howsoeuer we haue our daily slippes and fals yet if we doe euery day labour to make our peace with God for the sinnes of the day that we doe not let them runne weekely and monthly and yearely we may be sure to find mercy at the hands of God Now there be diuers Reasons to moue vs to this duty and make vs renue our prayers daily without omission First Because we are very prone to forget our sinnes nothing sooner Therefore it is good to remember them the sooner the better A Steward who hath large reckonings and but a short memory he must haue the oftner recknings yea euery dayes account cast vp so because we be forgetfull and a number of sinnes doe easily slip vs we must desire euery day to make euen with the Lord. The Apostle counsels vs Ephes. 4. 26. Let not the Sunne goe downe vpon your wrath If then the Sun must not goe downe vpon our wrath to admonish vs not to be mercilesse much more ought we to take heed of that the Lords wrath go not down vpon our sins for want of our repentance Secondly Because the fresher sense of sinnes is at the first for by referring repentance it takes away the sense of sinne as the memory thereof Wounds we know bleed most when they be fresh then they doe most feelingly affect vs let one haue a bruise or straine commonly the greatest sense and paine is at the first but afterwards time will allay and mitigate and so slacke the sharpnesse of sense as we shall nothing so much feele the griefe of them So it is with our sinnes our greatest and quickest sense of them is at the first so the sooner we seeke for reconciliation the more easie will it be for vs to obtaine mercy and we will so much the more eagerly desire it Thirdly Because if euery day we get our sinnes discharged we shall haue the lesse to doe when we come to die Therfore it is good not to suffer them to run on but take theÌ„ in pieces betimes when they are committed and repent of them As a man that would carry home a great tree if he diuide it and breake it in a number of small pieces he may then with ease at seuerall times carry it away So if we doe with the great bulke and body of our sins diuide them euery day apart make our prayers for the daily remission of them then shall we haue the lesse to doe when we come to die Wherfore as sins increase so let vs euery day seeke reconciliation that we bring no after recknings to God for enough are those euery day by themselues Fourthly Because the sooner we repent of them the sooner we shall be quiet and haue peace and rest for so long as the conscience is awake and not seared by sinnes vnrepented of there will be vexation in the heart vntill sins be confessed and pardoned as in Dauids case He roared and had no rest vntill hee had made his peace with God As when an Arme or a Bone is out of ioynt the sooner it is set the more ease one shall haue So it is with
vs whensoeuer we haue sinned against God the soule being out of ioynt the sooner we shall find ease Wounds you know that are not by and by dressed will ranckle and fester so as the cure of them will be much more difficult and dangerous So it is with the wounds of our sinnes if they be long kept from searching opening and laying them before the Lord. Let vs therefore preuent the mischiefe which may follow our delayes making vpon all occasions a continuall and speedy attonement with God The third generall part of this Petition is The Condition of the same We pray to God to forgiue vs as we forgiue others yet this cannot be a cause of Gods forgiuenesse but a condition onely It can be no cause for as the Schoole-men say Finiti ad infinitum nulla est propertio There is no proportion of the Finite to the Infinite thing And so no reason because wee forgiue our Brethren some small matter that GOD should forgiue vs the infinite debt we owe. Therefore no cause but a condition of it Very reason will teach vs this that it is in the power of the giuer to prescribe vpon what condition he giues his gift as Christ saith to Peter Iohn 13. 8. Unlesse I wash thee thou shalt not bee cleane As if hee had said I am content that thou haue part with mee in my kingdome and glory but yet there is a condition annexed Except I wash thee except thou obey me submit thy selfe vnto me thou mayest not haue it So God did giue vnto Paul the liues of all that were with him in the ship yet it was conditionall Except these abide in the Ship ye cannot be safe And so must we be contented to rest vpon the meanes which God hath appointed and be willing to performe such conditions as hee inioynes vnto vs. But the wickednesse of the world and corruption of men that willingly will not come to any conditions with GOD but would haue the blessing without the condition like the kinsman of Ruth hee would haue had the land but when he heard the Condition that he must haue Ruth to wife he refused the bargaine So the Rich man in the Gospel would haue had eternall life but when he heard the condition that he must leaue all and follow Christ in a poore estate he would not meddle with it but went away sorrowfull So it is with the world still and so it is with most men they would haue the blessing they would haue life euerlasting forgiuenesse of sinnes and the like but they will none of the condition to forgiue the offences of others But let vs remember if we looke to inioy the Lords blessings we must come to his conditions wee may not haue them vpon what tearmes wee will but be contented to accept of them on what manner the Lord will giue them vs. Now the Conditions that the Lord giues vs are First Easie to be done For the Lord doth not say man must content me for his sinnes let mee haue so many teares so much sorrow from thee proportionable to thy offences spend as many dayes in my seruice as thou hast spent in the seruice of sinne But what saith hee Forgiue forgiue be ready and forgiue others and thou shalt euer find me more ready to forgiue thee So that it is an easie condition which the Lord prescribes O we might thinke it abundantly wel with vs if we were able to purchase so excellent a mercy as the forgiuenesse of sins at any rate whatsoeuer yea though we bought it with a great deale of paines and transitory goods yea life it selfe but the Lord lets it come at an easier rate at such a poore price that it is wonderfull he imposeth no more vpon vs then to forgiue others This shewes his goodnesse loue and mercy and all to make vs confesse the greatnesse of the same As Naamans seruant said vnto his Master If the Prophet had commanded thee a greater thing wouldest thou not haue done it for thy health But now onely to wash and be cleane what a thing is this So the Lord may say had he prescribed vs any difficult and hard matter for the remission of our sinnes would wee not haue beene glad of it but now when hee hath imposed so easie a taske vpon vs as to forgiue others what shall be said vnto vs if wee neglect it Secondly A condition profitable to our selues of no profit to the Lord at all what doth he gaine by our forgiuing of our brethren but all the profit redounds vnto our selues both because we shall be the more gentle and fitted vnto goodnesse and many times by this meanes we shall haue the more fauour and loue by winning many vnto vs in loue and kindnesse God causing vs finde from others as they receiue from vs so gaining some whom neither sharpnesse threatnings nor sorrowes could reconcile Looke into the Story of the Aramites 2 Kings 6. 22. When the King of Israel hauing them in his power would haue killed them No saith Elisha set bread and water before them that they may eate and drinke and goe to their Master by which occasion the bands of the Aramites it is said came no more into the land of Israel to annoy it So great profit came by this kindnesse and goodnesse so will it turne altogether to our profit and benefit if we can practice this duty in forgiuing of others Thirdly It is a condition which doth much further and helpe vs in the expectation and hope of blessings lookt for For if we who be but men that haue but a drop of mercy can forgiue our Brethren we may well thinke that the Lord who is the Ocean and full Sea of graces must and will be more ready to forgiue vs. When we see the Sunne shine vpon a wall wee easily conceiue that it shines more brightly and gloriously within his owne Orbe So we finding so much more mercy in our selues to forgiue our Brethren may easily conceiue that there is much more mercy in the Lord to forgiue vs because he is the very Fountaine of all that mercy and forgiuenesse we shew to others Thus as the blessing is conditionall so must wee performe the condition if we hope for Gods fauour Quest Here comes a question to be answered Why of all other duties doth the Lord prescribe this condition vnto vs. Ans. Because by all meanes he would nourish and preserue loue amongst vs as much as may be sor whereas by the taint and corruption of sinne we are ready to fall asunder by infinite quarrels and iarres and so to pull in pieces and rent the sweet bonds of brotherly society wherein the Diuell hath played his part by bringing into the world diuision and dissention amongst vs the Lord in his loue seekes to vnite and draw vs into one therefore of all conditions imposing this of loue vpon vs that if the loue of
vs. Therefore after pardon of our sinnes we pray that wee may be kept from more sinnes as knowing the Diuell will be busie not onely not to let vs alone so but seeks by all meanes to supplant and surprize vs as the Apostle speakes 2 Cor. 11. 3. But I feare lest as the Serpent beguiled Eue through his subtilty so your mindes might be corrupted c. and 1 Pet. 5. 8. Be sober saith he and watch for your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuour So that howeuer we may relye vpon the pardon of our former sinnes the Diuell is ready still to thrust new sinnes vpon vs. As we know if a prisoner get out of prison and make an escape the Iaylor will not let him goe so but make Hue and cry after him raise the Countrey lay all the Towns and wayes to take him till at last be seaze vpon him and bring him backe to the stinking Dungeon which he came from So doth the Diuell deale by vs when wee haue made an escape got out of the prison-house of our owne sinnes he will not let vs goe so but makes after vs layes all baytes and ginnes possible to see if possibly he can intrap vs that so he may carry vs backe to our former old courses to walke in the wayes of darknesse So we see the grieuousnesse of sins and daily tentations are inseparable companions in this life for wee shall neuer haue our sinnes forgiuen but the Diuell will bee ready to tempt vs vnto other sinnes so to lay a new load vpon vs. Secondly That to the grace of Iustification we must alwayes labour to joyne Sanctification that is we must not onely labour to haue our sinnes pardoned but also mortified and the power thereof weakened for by sinne there be two things alwayes remaining 1. The guilt of sinne 2. The corruption of it The guilt of sinne is a binding of vs to the punishment as I haue said by order of diuine Iustice which is taken away by the Lords mercifull forgiuenesse but when the guilt is taken away the corruption of sinne remaineth which is a way ward disposition of the soule wherby it is wholly inclined vnto euil and vnfit and vnable for heauenly things Now this is that we pray for that God would not onely take the guilt of sinne away with the punishment and penalty due vnto it but the corruption of it also this is our desire others indeed are well enough content to haue their sinnes pardoned but to haue them mortified restrained weakned and the power thereof abated and quite killed but a few desire heartily But we who know the danger and bitternesse of sinne must pray also to haue the soule Sanctified the faculties rectified and set in the same beauty that the LORD in the beginning gaue it When a man hath broken an Arme or a Legge some fooles care no more but to be eased againe so the Chirurgion can giue them somewhat to take away the ache they go no further but they who be wise doe not onely seeke to haue the paine slaked but also to haue the bone well set againe that by that meanes there be no blemish or disproportion to the rest of the body So it is with a true Christian he doth not onely desire to be rid of the paine of his sinne the aches of his soule but the very corruption of it also healed and mortified in him Dauid conioynes these two together Psal. 103. 2 3. Blesse the Lord O my soule and forget not all his benefits who forgiueth all thine iniquitie and healeth all thy diseases The like we haue Psal. 51. 9 10. where he prayes Hide thy face from my sinnes and blot out all my iniquities create in me a cleane heart O God and renew a right spirit in mee Thus after Iustification he prayes for sanctification which also must be our care through the course of our life So much of the connexion The Petition it selfe hath two Branches in it 1 We pray that we may not be tempted vnto sinnes 2 That though we be tempted yet we may not yeeld vnto it Now there be two kinds of Temptations obserueable which we are subiect to in the course of our liues 1 Of tryals and tentations to sinne 2 Of sicknesse and diseases Tentation is any present prouocation or inclination to sinne which is a bait laid by the Diuell or our owne flesh against vs. When we pray therefore not to be led into tentation we pray that we may not haue any prouocation or inticement to sinne that may ouercome or intrap vs in leading vs from that loue duty and obedience we owe vnto the Lord so that the words in this first part of the Petition containe two principall things 1 A Confession 2 A Request First in that we pray not to be led into tentation Here is a close confession that our sinnes deserue it that the Lord may iustly leaue vs vnto the will and power of temptatation As it is said of the Gentiles Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts to doe things vnseemely So 2 Thes. 2. 11. It is said because they went on in the loue of darknesse receiued not the loue of the truth that they might be saued for this cause GOD should send them strong delusion that they should beleeue a lie So that God in his iust iudgement giues vs vp to our sinnes making one sinne the punishment of another This the Lord shewes plainly in the parable of the Vineyard Esay 5. 6. For so also a man that hath a Vineyard as long as it beares well hee will fence it weed it and hedge it that no hurt come vnto it but if it grow barren and yeeld him no profit then he causes the hedge to be throwne downe pull away the wall and let in Hogges Swine and Vermine to deuoure it So doth God order and deale in the businesse of our soules so long as we bring forth branches flourishing and worthy the fruit of the Gospell so long we are fenced and tended well cared for of God But when wee grow barren bring forth bryers and weeds then all our labour is lost when although the Lord doth not let in hogges and swine yet doth the Diuell and all the power of darknesse come in vpon it and blindes and hardens vs more and more by reason that we haue abused the gifts and graces which the Lord first bestowed vpon vs. The second part of this confession is That we are exceeding prone to yeeld vnto temptation Wherefore wee acknowledge that the Lord in Iustice may giue vs vp to the temptations of the Diuell for which cause we pray that we might not be tempted because we find such infirmity in our selues that if we be tempted a thousand to one we shall yeeld to the tentation for the corruption of man is like vnto dry Tinder ready to kindle and
speakes pitifully and begges for his life He cannot misse to speed at Gods hand as Daniel did Dan. 9. 20. euen so if a sinner can pierce the heauens with his cryes and solicite God earnestly no question he shall at length heare the voice of Christ say vnto him by his Spirit Goe in peace thy sinnes are forgiuen thee The Fourth and last point in the Practise of Repentance is Resolution to walke with God in newnesse of life as Dauid did Psal. 119. I haue sworne and will performe to keepe thy righteous law and Psal. 39. 1. I said I will take heede to my wayes that I offend not with my tongue And againe Psal. 119. I considered my wayes and turned my feet vnto thy Testimonies I made haste and delayed not the time is now not deferring till hereafter now wee must resolue to leaue our sinnes to walke with God with newnesse of life and with all watchfulnesse ouer our owne hearts then vnto resolution wee must ioyne a holy constant indeauour vsing all good meanes and remoouing the lets and hinderances which stop and hinder our repentance which is now the next thing wee are to speake of LECT VII VII THE IMPEDIMENTS of Repentance Ioâ— 15. 31. Let not him that is deceiued trust in vanitie for vanitie shall be his recompence THe Spirit of God by Salomon hath iustly taxed all things vnder the Sun to be vanitie and vexation of Spirit so may I iustly now being to speake of the impediments of Repentance censure all these lets and hinderances which detaine men from this so necessarie Grace vnder the Name of vanitie whatsoeuer they bee and vanitie shall be their recompence Wee spake the last day of the Practise of Repentance wherein must bee foure things First a man must search out his sinnes by the bright candle of the word of God Secondly when he hath found out his sinnes then he must bee sorry for them Thirdly Then hee must pray to God in Christ Iesus to forgiue them Fourthly Then he must resolue against them that is renounce and remoue them as farre as may be Which practise of repentance must be not only once in an age or a mans life but as our sinnes be dayly so our repentance must be euery day performed so long as wee liue in this life Now in the next place we are to speake of the Impediments of repentance and those deceits which hinder men and women from this dutie Generall or vniuersall motion as Schoolemen say is caused two wayes First Either Agendo by enforcing vp that which wee meane to mooue as when a man flings a stone with his hand Or Remouendo prohibens quod impedit or remoouing of that which hinders the motion as when a stone lieth vpon a shelfe when one pulles this away then by and by downe falls the stone of his owne accord and yet hee who pulled away the shelfe caused that motion of the stone But how Not Agendo by flinging of the stone downe but by Remouendo prohibens remoouing of that which hindered the motion of it Now as it is in vniuersall motions so also it is in speciall motions of the mind for they be caused first either directly by an immediat impression made vpon the mind as when a man is directly inuited to goodnesse or vertue Secondly or by remoouing the impediments which hinder vs from it Oâ— the first I haue spoken in the practise of repentance formerly It shall not therefore be amisse now to speake of the impediments in the next place wherein two things are required of euery one 1. Christian wisedome to finde out the let 2. Christian care to remooue it First there must be Christian wisedome to finde our thelets for in euerie man there is son especiall barre or let which if he can finde out or light vpon there is the wisedome to be wise to finde out these pressing downe weights as the Apostle calls them They who haue water running home in pipes and conduits to their houses as soone as they want that which they see their neighbors haue at their doores close by them by and by they search into the causes and run to the conduit or the pipes to see wherethey be stopâ— or what is the defect Euen so must euerie man do when he findes that the grace of Repentance flowes into other mens hearts and hath no recourse or accesse into his soule by and by sit downe and search himselfe what the cause should be where the rub lies which detaines the grace of Repentance from him seeing they that liue it may be in the same house sit at the same table lie in the same bed they can be penitent for their sinnes sorrie that they haue offended God and so complaine in bitternesse of soule for their sinnes but hee that had the same meanes the same occasions more sinnes to be humbled for more time to repent and more motiues to draw him to the dutie is not yet moued with the same melted with griefe nor come neere this dutie of contrition Thus as I said euery man must looke to himselfe what that is which hinders his repentance We see when Christ cast out the diuel Mat. 17. 19. his disciples came vnto him saying Why could not wee cast him out So when we see others in the course of their life and midst of their sinnes brought vnto repentance mourning weeping for sinnes whereby they haue offended God let vs looke into our selues and enquire at our own hearts why we doe not repent why we cannot do as other good people doe We haue the same meanes the same preaching the same exhortations yea the same iudgements the same punishments the same afflictions But 〈◊〉 Where shall we find that man or that woman who are thus carefull to search into themselues There is not one of a hundred but they lie still in their sinnes without repentance and few or none desires to search into the cause what it is which hinders their repentance making them vnapt to so good a duty Wee see in experience let one come to light a candle if it will not presently take fire wee imagine and runne by and by to consider what should be the reason of it and wee iudge that the wicke is wet or something is amâ—â—le O how wise men can bee for the things of this life and are carelesse for those things which concerne eternall happinesse Wâ—… to know then that the Impediments of Repentance be of two sorts 1. Some bee in the Iudgement 2. Some bee in the Affections Euen as when a man is sicke and will not take the good physick which would cure him the defect is either in his Iudgement or in his Affections In his Iudgement because either hee doth not feele himselfe to bee sicke though hee be ill hee hath no apprehension thereof or if her 〈◊〉 yet hee doth not take it to be dangerous or deadly or though hee thinke it
parts of his repentance hee may fall to be a Papist againe So Pharoah did in some manner repent him of his sinne yet because hee failed in the due practise and performance of the dutie his heart being corrupted hee remained obstinate So the Lord complaines of the people in the Prophesies of Esay and Ieremie 3. 3. Thou hadst a whoores forehead thou refusedst to bee ashamed So that because of vnsound repentance a man may easily fall into the same sinnes againe Iudas saw his sinnes and confessed them but because he did not pray vnto God to forgiue them nor resolue against them he fell away Wee see in experience if a man haue a Fellon or a soare vpon his hand or a byle about him if hee doe not draw out the corruption the better but suffer it to rankle or swell againe hauing stopt it too soone it will breake out againe and put him to further trouble and paine Euen so it is in the nature of Repentance a number there be who haue not searcht their hearts to the quicke or suffered them to bleed out all the corruption And so hauing dealt partially and vnsoundly in their repentance they finde it a matter of great difficultie to haue the heart perfectly sound this is the first part of the Answer Obiect Yea But if a man haue soundly repented him of his sinnes whether is it possible for that man to fall againe Answ. To this I answer There is a Generall and there is a Particular Repentance Generall repentance is at a mans first conuersion then he repents of all his sinnes Particular repentance is when a man repents of some one particular sinne which is committed after Now a man may repent generally for all his sinnes and yet hee may easily also fall into particular sinnes againe for euery thing so workes as they say in Philosophie according to the propertie of his owne nature And so Generall repentance can but worke a generall dislike of sinne Now therefore a man may mislike sinne in generall and yet fall into particular sinnes of which he hath so generally repented Quest. 3 I but if a man doe repent him of Particular sinnes whether may hee fall into them againe or not Answ. To this I answer that if a man doe Repent truely of particular sinnes such is the grace of God that hee doth not easily fall into them againe and when he doth it is seldome or very rare and is much different from his former falls First not easily for the bitternesse and tartnesse thereof is such that it leaues such an impression behinde it as they tremble to fall into the like sin againe Wee reade Exod. 13. 17. 18. that when God lead the children of Israel out of Aegypt he did not leade them the readiest and neerest way but hee led them through the wildernesse a dangerous and fearfull way full of fierie Serpents and why â—o 〈◊〉 That they might be affraid to returne to Aegypt And euen so doth he deale by his seruants when hee brings them out of the bondage and thraldome of sinne hee leades them a tedious and painfull way by many teares by many sorrows yea the feare of Death and Hell and all this that they may be affraid to returne againe vnto Aegypt to their former lusts and sins againe By which meanes a number of Gods people and seruants haue beene preserued from their sinnes and haue repented Answ. 2 Secondly I say Though a man fall into the same sins after Repentance yet hee very seldome so falleth There be some who thinke that if one haue truly repented of a particular sinne he neuer falleth into it againe but I dare not say so For a man who repents him of the sinne of hastinesse and rash anger and particularly of scolding and rash speeches may fall againe into the same sinne that he hath repented but this I say if a man hath truly repented him of a sinne hee shall very seldome fall into it nor shall euer so often offend in that kinde As wee see in a man that hath beene sicke of an Ague and is recouered againe almost well yet hee may haue some fitts and grudgings of it though not so often or extreame as before hee had Euen so though wee haue repented wee may haue some falls and grudgings but not so often nor in those extreames as formerly Answ. 3 Thirdly though men doe fall into the same sinne againe that they haue repented of Yet they fall not so euidently towards damnation but with apparant difference from the former For first all the falls of those that haue truely repented Bee but particular falls they bee not fallings away from all the graces of God from all the loue of goodnesse from all the conscience of duty but onely from some particulars The wicked of the world when they fall into sinne doe not stay themselues in some one particular sinne but let all goe at randome and make a conscience of nothing But the people of God though they faile in some one dutie yet they liuâ— sincerely and carefully in all the rest as Reuel 2. The Churches are commended for many things though discommended in some things As Asa in Scripture 1. King 15. 14. But the high places were not taken away neuerthelesse Asa his heart was perfect with the Lord all his dayes So Dauid though a sinner in some things excuseth himselfe Psal. 18. 21. For I haue kept the wayes of the Lord and haue not wickedly departed from my God Yea it is further said of Dauid that hee was a man after Gods owne heart and kept all the commandements of God sauing in the matter of Vriah so howsoeuer the godly Fall they fall not from all the duties of Religion grace and goodnesse but hold themselues to prayer and other holy duties As a man in the climbing of a ladder though his foote slip yet if hee hold surely by his hands hee will not let his hold goe so it is with the people of God though their feet slip through frailtie and weaknesse yet they hold fast by the hands and will not let goe their hold of Heauen which they haue by faith in God Againe If they fall they fall with strife and resistance there is a kinde of loathing and reluctation in their falls The motions of the spirit seeke to hinder the workes of the flesh as Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh so that you cannot doe those things which yee would Thus though a man doe fall after Repentance yet there is euer ioyn'd with it a certaine vnwillingnesse to fall and follow the motions of the flesh as a man that is loath to doe that which hee is drawne and forced to doe as St. Paul sayes of himselfe Rom 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that
dead Palsie in which case a man shall haue all his senses benummed so as hee may die like a blocke without shew of iudgement or reason and yet for all this bee in a blessed state because though the state of his body bee changed yet the state of his minde and soule remaines vntouched Yet I doe not maintaine so saying as if all who died of these diseases died without comfort or that one may not die comfortably being thus visited yes it is most cleere that if a man be not wanting to himselfe and cast away the helpes which God giues him hee may die with comfort of whatsoeuer sicknesse hee dies of For of all deaths the most extreamely afflictiue is by fire this is accounted the sharpest and sorest of all bodily deaths and yet we see many of the Martyres haue shewed themselues very ioyfull and comfortable euen in the very flames The reason whereof is this The power of grace is infinitely greater then the power of nature as 1. Iohn 4. 4. Greater is hee that is in you then hee that is in the world as if hee should say the power of nature is the spirit of the creature but the power of Grace is by the Spirit of God now the spirit of God being greater then any created spirit whatsoeuer it comes to passe that the power of Grace brings the power of Nature vnto subiection and ouertopping those spirits and senses workes exceeding comfort euen in the houre of death as wee see when contrarie windes blow vpon a Ship that which is the strongest carries the ship away So because there is both nature and grace in vs and both blowe vpon the ship that is worke vpon our soules in this conflict that which is the strongest working most effectually preuaileth at the houre of death carrying the soule with it The second Generall Cause of want of comfort in the day of death is The decay of Grace for many times the people of God are negligent growe secure omit the meanes of growing in grace grow loose are not carefull to answer that expectation which is had of them leaue off diligence in hearing the Word and practise of holy duties quench the good spirit with following vaine delights giue way vnto temptations suffering them to take hold vpon them thus they breake out some one way and some another whereby it comes to passe that it is the good pleasure of God to correct this loosenesse though they thinke to shelter themselues vnder the Almightie as formerly but they cannot doe it wee see when Sampson had growne loose in his life hauing played the wanton and gone a whooring from God when after this the Philistims came vpon him hee thought to haue done as at other times but for his life hee could not for his strength was departed from him thus when some of Gods people runne out in their liues and venture on sin many times they smart for it at their deaths ere the conflict with conscience be ouercome and peace in the assurance of the forgiuenesse of sinnes be settled So 1. Cor. 11. 30. the Apostle shewes them For this cause many are weake and sicke amongst you and many sleepe so that oft times the cause of little comfort in death is by reason that men liue loosely and carelesly when they bee well So S. Paul saith 1. Cor. 15. 56. The sting of death is sin and the strength of sinne is the Law It is sinne that makes the sting of death to bee so grieuous painfull and bitter vnto vs so that is plaine the more loosely a man liues the more licentiously hee giues himselfe ouer to the world the more will death grate and sting him when hee comes to die Therefore if a man would lessen his owne paines in the day of death hee must looke to lessen his owne sin in his life because Death in death hath no sting but by the worke of sinne If a man haue an apparant hot burning Feuer the more hee drinkes hot Wines and feedes on fierie spices the stronger and more violent must his fitts bee where by the contrary the more sober and temperate hee is in diet the weaker still will his fittes bee euen so it is in death Death is like a powerfull fitt of an Ague if a man distemper himselfe before death and liue loosely and licentiously death will shake euery ioynt of him with mighty terrors and threaten to bring him to the King of terrors but if a man bee wise to weaken death by Repentance Humiliation holy prayer to God then though death may come yet the furie and strength of it shall bee much abated and so wee may haue comfort in the houre of death if we be carefull to watch ouer our liues The Third generall Reason is because of our indisposition at the houre of Death or in Death because men doe not then striue with themselues to stirre vp their Faith Zeale and the graces of God in them and prepare themselues with a good conscience to die for a man may haue Faith and Repentance and other graces of God in him and yet because hee doth not stirre vp those graces in him hee may die with little comfort A man in this case is like wasting coales couered ouer with ashes which must bee stirred or else they will die suddenly therefore when a man comes to die hee must stirre vp his faith hope repentance patience care loue and all the graces of the spirit euen as old Iacob Gen. 49. vlt. when hee came to die did reare vp himselfe leaned on his staffe and worshipped God though an old decrepid man and bedrid yet hee gat him vp vpon his knees turned himselfe and renewed his repentance so must a Christian man doe at the time of death stirre vp himselfe and prepare to Humiliation and to die in the Lord lest they want comfort in death which otherwise they might attaine to So wee see good Stephen amongst a shoure of stones that brayned him yet lift vp his eyes to heauen so as hee made all his persecutors amazed at his comfortable vision and was not here a man prepared to die Therefore let vs studie and pray in this case that God would helpe vs to rouze vp our selues against that time Hithertâ— haue wee so proceeded in this Case of comfort in Death that wee haue brought it thus farre that a man may truely repent and yet by occasions die with small comfort Now come wee to the next point the most obseruable of all the rest namely that There is a hopefull and likely way whereby a man may come to die with comfort if hee will not bee wanting to himselfe and neglect thâ—se meanes and helpes which God affoords him Now in this case there are two things to bee declared vnto you 1. That there is such a way 2. What that way is For the ground of the first I assume this That a Christian
euen home to our Fathers house So Christ the Patterne of all Humilitie holinesse patience and meeknesse what a deale of holy and heauenly speeches did hee vse before his death which are euer memorable chiefely his seuen last words So Iacob Gen. 47. what a many gratious sweet words came from him ere his departure to his sonnes and family So Dauid before his death blessed and instructed his sonne Salomon saying And thou Salomon my sonne feare thou the Lord God of thy Fathers c. The like we haue of S. Paul Tim. I haue fought a good fight I haue finished my course and henceforth is layed vp for mee a crowne c. Steuen also called vpon the Lord Iesus towards his end and Moses blessed the twelue Tribes of Israel more instances I might giue but these may suffice to shew that euery man must indeuour that his last words may bee gratious and seemly when hee comes to die The sixth and last Dutie at the time of death is Holily to resigne ones selfe into the hands of God as wee see our Sauiour Christ did Luke 23. 46. Father into thy hands I commend my spirit So Steuen when he was in the greatest perturbation that might bee in the agonie of death said Lord Iesus into thy hands I commend my spirit euen when there was a showre of stones about his eares Little children for the most part desire to die in their Fathers bosome or vpon their mothers lap euen so must a Christian in the houre of death lay downe his head vpon the sweet brest and bosome of Iesus Christ so rendring vp vp his soule into the hands of the Lord. If a man had a most pretious jewell which hee did esteeme aboue all his wealth valuing the same at some high rate in time of danger hee would surely make choice of his best and chiefest friend to commit it in keeping So seeing euery Christian hath a most pretious iewell his soule which doth farre exceed all other his wealth therefore howsoeuer wee trust friends with our lands and goods we must onely trust the Lord with our bodies and soules that hee may restore them safe againe at the last day So this is the last dutie a Christian hath to doe at the day of death to shut vp his owne eyes and to rest vpon the sweet mercie of Iesus Christ to receiue him into glorie If a man doe thus prepare himselfe for death before-hand and then holily dispose of himselfe at the time of death there is no doubt but hee shall die well and comfortably what death so euer hee die no man can assure himselfe when hee shall die where or of what death onely wee know if wee goe on with these helpes shewed whensoeuer or wheresoeuer or howsoeuer wee shall die the seruants of God Saints in heauen in peace of a quiet conscience so as they may write vpon our tombes and graues such godly Epitaphes as the Holy Ghost doth vpon Moses So Moses the seruant of the Lord died there in the land of Moab according to the word of the Lord. LECT XIII OF THE CONTRAries to Repentance IEREM 18. 12. And they said there is no hope but wee will walke after our owne deuices and wee will euery one doe the imagination of his wicked heart HAuing spoken of the Cases of Repentance especially of that great case of Comfort in Death we are now to speak of the cōtraries of it For euen as Marriners when they goe to Sea they must onely not haue their course described before them in a Map but they must also haue speciall notice of rocks and shelfes sands that they may auoide them Euen so must the Christian man not onely know the way of the nature parts and properties of true repentance but also euen the Contraries and opposites thereof to decline them as dangerous rocks in his spirituall passage towards his heauenly home If you look into the Prophecic of Ezekiel you shall finde it thus written Chap. 39. 15. And the Passenger which passeth through the land when any seeth a mans bone then shall he set a signe vp by it c. So must wee set vp signes and tokens in this passage of our life that wee may auoide these and these places of danger The ministers of God are such searchers to finde out dead bones that is mens sinnes and when they haue found them they giue vs speciall notice of them and markes that wee may euery one looke into our selues by repentance for many times wee are hindered in our repentance and newnesse of life for want of discouerie and apparant markes to be directed by Now these contraries vnto it are two 1. Impenitencie 2. Unsound Repentance First Impenitencie is a certaine blocke layed in our way by the deuill when a man hath no touch or feeling of his sinnes but against his conscience and knowledge and iudgement liues in knowne sinnes which for his life hee cannot lament nor leaue or set himselfe against And is that Impenitencie mentioned Rom. 2. 5. But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgement of God This is impenitencie when a man hath sinned to bee as merry as if hee had not sinned and neuer trouble his rest for it Such as are mentioned 2. Pet. 2. 14. who cannot cease from sinne eate and drinke are jolly and braue in companie as if no such matter like vnto Esau who when he had committed that hainous sinne in selling of his birth-right Gen. 25. 34. was no whit dismayed for saith the text Then Iacob gaue Esau bread and pottage of lentiles and hee did eate and drinke and rose vp and went his way Thus Esau despised his birth-right So Iosephs Brethren when they had seazed vpon him stript him of his garments and cast him into a pit with an intent to destroy him they were neuer a whit moued with the matter but in a manner added sinne to sinne and sold him to the Ismaelites Gen. 37. 25. and sate downe to eate and drinke vntill they saw the Ismaelites vnto whom they sold him So Ierem. 8. 12. It is said Were they ashamed when they had committed abominations nay they were not at all ashamed neither could they blush So wee see when wee are not touched for the committing of sinne but can be quiet and merrie contented to eate and drinke and sleepe as well as if there were no such matter this is the impenitent and hard heart spoken of when one is insensible of sinne for as in some diseases insensibilitie is a great signe of danger a man being most fearfully sicke when he doth not feele his sicknesse so it is in the state of sinne a man is in the most danger when hee doth not see or feele it So Ierem. 8. 6. I hearkened and heard and no man spake aright no man repented of his