vp his hands and eyes vnto heauen intreating that God will may be done and yet haue no care to doe it being vnwilling to repent of sinnes and to lay hold on the promises of Christ to which purpose it was a waighty speech of a learned man Wee may as well spit vpon CHRIST buffet Him beate Him with roddes bow before Him with cursed mocking say Hayle King of the Iewes c. as kneele in His Church in our Pew and say Thy will bee done and yet neuer haue any care to doe it but grieue God with our sinnes adde wickednesse to wickednesse day by day neuer thinking of reconciling our selues and examining our hearts and consciences toreformation and newnesse of life The third generall part of this Petition is In what manner wee must doe the will of God You see wee pray that we may doe it in Earth as they doe it in Heauen that is as the Angels and blessed Spirits doe it which are in the presence of GOD and the reason of this is because as we haue heard before in all duties the manner of a thing in regard of gratefull acceptation is as much as the thing it selfe As if one build a man a house yet if he doe not build it to the minde of the owner if it bee too high or too low too wide flat or such like he thinkes all his charges lost So if one plough a field what is all his labour and paines if it be not to the will of his Master So in holy duties howsoeuer we doe the will of God yet if wee doe it not in such and such manner as God prescribeth he will not accept it Yea Schoolemen say that the ground of this is because The manner of the thing is as well commanded as the thing it selfe So Jeremy Cursed be he who doth the worke of the Lord negligently Though it be the worke of God yet cursed is hee yea so much the more if hee doe it negligently not in such sort as he should It is said of Noah to his praise that hee not onely did all things but also in the very same sort and manner as the Lord had commanded Moses was commanded to doe all things according to the patterne shewed him in the Mount this is that we pray for in the last clause of this Petition In which two things are especially to be considered 1 Why the Lord fetcheth vs a Patterne from Heauen and not rather from good men in this world 2 How and in what manner the Angels doe the will of God Concerning the first There are fowre speciall Reasons of it why the Lord fetches vs a Patterne from heauen rather then from Earth First Because a rare example doth most moue vs. Few examples in this world be rare and those few that be are so darkned and clouded with contrary examples that they hardly moue vs. To this effect Dauid saith The Lord looked from Heauen and saw that none did good no not one So Isa. 64. 6 7. the Prophet brings in the people confessing Wee haue all been as an vncleane thing and our Righteousnesse is as filthy cloutes c. And hee concludes for there is none that stirreth vp himselfe to call vpon thee Yea also of this Saint Paul complaines affirmatiuely Philip. 2. 2. For all seeke their owne and not that which is Iesus Christs So because there is such a rarity of good examples in this world therefore our Sauiour Christ sends vs as farre as Heauen to take our example from thence as Marriners on the Sea who are alwayes guided by the Starres because they want in the Sea firme markes to direct them home to their owne Countrey So must we doe because we want firme and sure examples in this world to raise vp our thoughts by into heauen and mount vs beyond the clouds we must take our patterne from those blessed Spirits and powers that continually doe serue in the presence of God The second is because those fewe examples that are in the world be not pure and perfect but haue their defects Saint Paul as I haue said likeneth the examples of holy men to the cloud that led the people out of Egypt which had two parts one bright another darke somewhat to be followed somewhat to be declined Now because the corruption of our nature is such that wee are more prone to imitate euill then good to follow Dauid in his sinnes rather then in his teares to follow Peter in deniall of Christ rather then in his repentance therefore to helpe this our Sauiour Christ directs vs to the example of holy Angels which be pure and perfect Thirdly Because these earthly examples be but of men terrestriall like vnto our selues But Angels be the most noble spirits of God the glory and beauty of all creatures so that the direction is forcible If Angels eleuated and lifted vp to such a high degree be alwayes ready and willing to doe the will of God then much more we that be men much meaner and lower then they be Saint Paul tels vs that God when he bringeth his first begotten Sonne into the world he saith Let all the Angels of God worship him why giues hee such a charge vnto Angels was there any doubt but that the Angels were ready to stoupe and doe seruice to the Sonne of God The answer must be that it was especially to raise vp men to doe the like that if the most noble spirits of God fall and sinke downe at the feet of Christ then much more we that be but dust and ashes wormes-meat and wretched men must be still ready to fall before him and to doe him seruice Thus our blessed Sauiour in this place shewes how prompt and ready the holy Angels bee to doe the will of God and therefore doth the more incite and stirre vs vp to bee like them Fourthly That we may make our conuersation heauenly while we be vpon earth That though our bodies bee here vpon ground yet that we might conuerse aboue the Starres amongst Angels and Archangels and all the blessed spirits continually attending to doe Gods will According as Saint Paul speakes Phil. 3. 20 But our conuersation is in heauen from whence also we looke for a Sauiour euen the Lord Iesus Christ c. And of men thus eleuated he sayes Ephes. 2. 19. Now therefore wee are no more strangers and forraigners but Citizens with the Saints and of the houshold of God Thus as I say though we liue vpon earth yet in affection we must labour to be ioyned to this heauenly troope of Caelestiall and blessed Spirits which attend to doe the will of God The next thing to be considered is How the Angels doe the will of God and in what manner for seeing Christ hath set them for our example it is good for vs to know what altitude and height wee must aspire to and ayme at though we be not able to
ESSEX DOVE PRESENTING THE VVORLD WITH A FEVV OF HER OLIVE BRANCHES OR A taste of the Workes of that Reuerend Faithfull Iudicious Learned and holy Minister of the Word Mr. IOHN SMITH late Preacher of the Word at Clauering in ESSEX Deliuered in three seuerall Treatises viz. 1 His Grounds of Religion 2 An Exposition on the Lords Prayer 3 A Treatise of Repentance VPRIGHTNESSE hath BOLDNESSE 1 TIM 3. 16. And without Controuersie great is the Mystery of godlinesse God manifested in the Flesh Iustified in the Spirit seene of Angels Preached vnto the Gentiles beleeued on in the World receiued vp into Glory LONDON Printed by A. I. for George Edwardes and are to be sold at his house in the Old Baily in Greene Arbor at the figne of the Angell 1629. TO THE RIGHT HONOVRABLE THOMAS Lord COVENTRY of ALESBOROVGH Lord KEEPER of the Great Seale of England and one of his Maiesties most honourable Priuy Councell c. And to his Right Honourable and Noble Lady ELIZABETH c. Lady COVENTRY all happinesse Right Honourable AS there is nothing which doth more beautifie and adorne this great admirable frame of Heauen and Earth then the wonderfull variety of those rarities created in and about the same in so many subiiects of diuers kinds of things whereof they subsist So amongst those varieties nothing is so wonderfull as the seuerall gifts proceeding from that All-quickening Spirit of God which as at first It moued vpon the waters cherishing vpholding and quickning that rude vndigested great formelesse lumpe vntill by Diuine power it had animated that and all things therein contained setting them in their most beautifull formes breathing as naturall life in man so at length a more abounding spirituall life which should vent and diffuse it selfe in so many thousand seuerall gifts and excellencies as in a maner there are seuerall Christians especially in the Ministers of the Word whose lippes as they preserue knowledge so haue they their seuerall abilities some to cast downe raise vp intreat perswade conuince instruct threaten insinuate reforme illustrate explaine open divide and conueigh truthes to the seuerall capacities of their hearers In which the Author of this Booke a man well known to your Honours being so excellently sometime adorned with a compound of these and many moe gifts in most whereof hee excelled that the memory of so pious painfull and learned a man of God might not be forgotten I aduentured to shrowd this booke vnder your Honours wings of protection to receiue some lustre and countenance by your fauour clearing the obscurity thereof in place of the curious hand of the most worthy Author now dead who as he was and his Name and Fame I hope yet is and euer will be precious in your sight So I hope the Relation hee sometime had with some of yours and estimation from you would purchase me easily a pardon for this intruding boldnesse whereby I haue assayed to declare my selfe euer Your Honours in all humble duty bound I. HART To the Reader I Know not what Apologie to make for my selfe that now in the copious multiplicity of Treatises of this nature I should yet thrust forth more as though I could be a poore meanes to bring vnto thee any new matter which by some former Worthy had not beene said before And surely this had almost discouraged me vntill I called to mind the speech and counsell of a Right Reuerend Father of the Church yet aliue which was That if a thousand seuerall men had all written on these seuerall subiects yet he could wish them all Printed For said he though all doe agree in the maine yet should we see a different carriage of elegancy and variety of the same spirit in the diuers distributions amplifications and prosecutions of the same subiect Whereby at least this profit would come that the soule might now and then be rauished in the admiration of the rarities of that Wonder-working-spirit which so diffuseth it selfe in choyce of excellent abilities all exquisite and diuers among such multitudes of seuerall men This with the delight I tooke in reading trimming and writing them out with very much adoe together with the desire I had to doe some poore seruice to the Church and perpetuate the memory of the All-deseruing most worthy and learned Author sometime my deare friend imboldened mee to venter them vnto thy view at the request of his somtime deare Wife and Executrix I beseech thee therefore fauourably to censure what is done accepting the same in good part from him who chused rather to present thee with a few Crummes which fell from this Holy mans Preaching then altogether bury in silence with him his Words and Workes True it is he wrote an infinite intricate exceeding small abreuiated hand out of all hope and possibility to be read a fault yet incident to too many good Preachers whereby they robbe Posterity of their Labours by reason whereof these three Treatises mangled as they are were with much adoe by a painfull Writer and other helpes fetcht as it were out of the fire and so brought to this imperfect perfection The former two by him were neuer intended for the publike view onely that of Repentance with his owne Epistle he had appointed for the Presse at our earnest intreaty but left it vnfinished to his mind Therefore if therein thou findest any thing pleasing for thy good and so canst measure Exvngue Leonem iudge if the Eccho of his voyce the traces of his foot-steps be such in scattered vnperfect Notes what were those sweet and Excellent Straines of Learning and Piety wherewith he was most Plentifully indowed and wherewith this Booke had beene more abundantly stored if his exact curious hand had limned it out for this vse Much more I might say of him but why should I seeing it were but to extenuate the worth of such a shining and a burning Lampe by labouring to expresse that which was vnexpressable and which my ignorance was neuer able to reach or search into Onely my request vnto thee now is to forgiue my weakenesse and those mangling mistakings which by my ignorance and want of iudgement to disposâ— aright are found therein assuring thy selfe I meant well though I could not reach the Altitude of the Author as I wished nor amplifie his breuities as not daring to meddle with Apelles vnfinished Picture which great fauour shall bind me yet further to ayme at thy good remaining in the meane time Thy seruant in Christ Iesus I. HART An Alphabeticall Table to this worthy Worke Wherein we would intreat the Reader to take notice of this one thing to wit that this Booke is diuided into three seuerall Treatises and therefore the Table is made accordingly as for instance where you see T. 1. that stands for Treatise 1. T. 2. that stands for Treatise 2. T. 3. for Treatise 3. And P. stands for the Page of that first second or third Treatise A. ADoption How wee are adopted Treatise 1. Page 19.
the Godlie die dayly A. But their death is not a punishment for sinne but a passage to Heauen and Eternall life And therefore it is one of the greatest blessings that God can bestow vpon a godly man Phil. 1. 23. Q. What Fruit haue we by Christs Death A. Remission for our sinnes for Iustice will not suffer that one offence be twice punished And therefore seeing God hath punished all our sinnes in Christ vnlesse we renounce the benefit we haue by Christ hee cannot now punish them in our selues againe Psal. 53. 5. Mortification of sinne Christs death obtaining not onely pardon for sinnes past but also strength and grace to weaken and bring vnder those corruptions that are yet behinde 1. Cor. 1. 30. Q. What is the fourth degree of Christs humiliation A. He was buried Q. Why was Christ buried A. For two causes First the more to assure vs of his death for dead men and not liue men be put into the graue To confirme vs the more That Gods wrath is appeased thorough Christ as the Sea was calme when Ionas was cast out of the Ship Q. What Fruit haue we by Christs buriall A. By Christs buriall sinne is buried in vs so that we haue strong hope that it neuer shall arise Rom. 4. 6. Q. What is the last degree of Christs Humiliation A. Hee descended into hell Q. What is the first Degree of Christs Exaltation A. The third day hee arose againe from the dead Q. What is the meaning hereof A. That as a man that chops vp a morsell that is too hot for his mouth cannot hold it but is glad to giue it vp againe So death hauing swallowed vp our Sauiour Christ and finding him too hot for him could not hold him but was glad to render him vp againe Acts 2. 24. Q. When did Christ rise A. The third day not the first day lest the Iewes should thinke he had not beene dead indeed but had been in a trance Not the fourth day lest his Disciples should haue despaired if Christ had beene longer absent from them Luke 24. 21. Q What difference is there betweene Christs rising and ours A. Christ rose by his owne power but wee shall rise by the power of Christ as in a shipwracke one swimmes to the bank and a many hang at his heeles and hee drawes them all out to the shore 1. Cor. 15. 22. 23. Q. What are the fruits of Christs rising A. Wee are assured hereby that Christ hath discharged for all our sinnes For if Christ had not payd our whole debt if but one sinne had beene left behinde Christ could not haue risen from death the guiltinesse of that one sinne would haue kept him downe And therefore God in raising Christ hath declared himselfe to be fully satisfied and contented for all our sinnes Rom. 4. 25. Secondly by Christs rising we are raised vp to newnesse of life As it is a shame for the Seruants to lye in bed when the Master of the house is vp So seeing Christ is risen it shall bee our shame if wee lye still sound a sleepe in sinne Rom. 6. 4. Thirdly wee are assured thereby that our bodies shall rise againe being parts and members of Christ and liuing by the same Spirit which raised Christ out of the graue 1. Thess 4 4. Q. What is the second degree of Christs Exaltation A. Hee ascended into heauen Q. What is the meaning hereof A. That Christ left the Earth and went vp to Heauen so that he is no longer in Earth according to his bodily presence either visibly or inuisibly Ioh. 16. 7. Qu. What thinke you then of the Reall Presence of Christs body in the Sacrament A. It is directly contrary to the Articles of our Faith as Christ himselfe shewes Ioh. 6. 62. For aske them of our faith where Christs body is They will answer it is ascended and gone into Heauen aske the Aduersaries they will say it is still on Earth in this Sacrament on the Altar c. So that if the Articles of our faith be true their doctrine of the Reall Presence cannot be true Math. 24. 23. Q. How doth Christ say then hee will bee with vs to the end of the world Math. 28. 20. A. Christ will be with vs alwayes according to his Godhead according to his grace according to the effectuall working of his Spirit as St. Marke expounds it Cap. 16. 20. but according to his bodily presence he is not alwayes with vs as himselfe saith Math. 26. 11. Q. Whither did Christ ascend A. Into heauen as all the Scriptures shew Marke 16. 19. Luke 24. 51. Act. 1. 11. Q. What fruit haue we by Christs ascention A. First Christ ascended into Heauen hath carryed the hearts of the Godly into Heauen with him So that though they liue here belowe yet they haue their mindes continually raised and lifted vp to Christ that is aboue Phil. 3. 20. Secondly wee by Christs ascending into heauen are already possessed of Heauen For as one friend takes possession in an others name and it is as good in Lawe as if he had done it himselfe So Christ in our name and in our right hath entred into heauen and made it as fine as if wee our selues were already seised of it Ephes. 2. 6. Thirdly Christ ascended into Heauen that hee might appeare in the sight of God to make intercession for vs. So that now wee haue a friend in the Court of heauen who keepes vs in fauour with God and obtaines many blessings for vs Hebr. Q. What is the third Degree of Christs Exaltion A. Hee sitteth at the right hand of God Q. What is meant by the right hand of God A. To speake properly God hath neither a right hand nor a left For God is a Spirit and therefore hath no bodily parts as wee haue but the right hand of God is the power of God and the Maiestie of God as the Scriptures expound it Luke 22. 69. Heb. 1. 3. Q. What is it then to sit at the right hand of God A. To be next to him in Maiestie and in Power for as Kings and great personages cause them to sit downe on their right hand whom they will haue honoured as second to them in the kingdome and next to themselues So Christ is set down at the right hand of God Because God hath lift him vp euen in his humane Nature farre aboue men and Angels and made him in glory and honour next vnto himselfe Q. Why is Christ said to sit A. First to shew that he is the Iudge of the world and all causes must be brought before him Secondly to shew that he hath finished the worke of our Redemption as a man that sits downe when his worke is done Heb. 10. 12. In the Sanctuary there was no stoole for the Priests to sit downe c. Q. Shew yet more fully the meaning of the Creed in this sitting A. The sitting downe of Christ at the right hand of
Q. What doe wee here pray for A. That God would make an end of this wicked world and hasten to Iudgement to the vtter confounding of the wicked and the more full and perfect Saluation of those that belong vnto him Qu. Why are wee to pray for the day of Iudgement A. Chiefely for this end that the name of God may be no more dishonoured in the world but the kingdome of sinne and Sathan may haue an end Q. Doe all wish for the day of Iudgement A. No many had rather it would neuer come For O! if God should come to Iudgement what should become of a number in the world they should cry to the hills couer vs and to the mountaines fall vpon vs. And therefore though they say Thy kingdome come yet they would be glad in their hearts that Gods kingdome might neuer come Q. What is the second thing wee pray for A. Secondly wee pray for the day of our owne death for no other end but that wee may make an end of sinning and displeasing of God For seeing how prone wee are to euill and how the number of our sinnes increaseth euery day like old trees that gather mosse This must make vs weary of the world and so to sigh and groane in our selues desiring to bee dissolued and to be with Christ. Q. May a man then pray for his owne death A. A man may not pray for it of impatience as a number doe who bee running out of the world so soone as they feele the crosse But onely in the desire to be disburdened of the body of sinne and to serue God in the holy heauens with greater freedome and libertie of spirit then here they can doe Q. What are the Euills that wee pray against A. First wee pray that whereas wee haue kept open house for sinne and Satan these many yeares they may no longer ouercome vs and preuaile against vs. Secondly wee pray against all the letts and hinderances of Gods kingdome both at home and abroad as the Turkes and the Pope Thirdly wee pray against the loue of this world that wee may not dote vpon it desiring to prolong our dayes in it but that wee may be alwayes ready to depart in peace and to haste hence to our heauenly home Q. What doe wee pray for in the third Petition A. That wee may doe Gods will in Earth readily and willingly as the Angels doe in Heauen Q. How doth this Petition depend vpon the other A. Before wee prayed that God would rule vs and now wee pray that God would giue vs sort and plyable hearts that wee may yeeld our selues to be ruled by him Q. What is the will of God A. The will of God is that which is reuealed in his Word and may bee considered in three things First it is Gods will wee should leaue our sinnes before they leaue vs. Secondly it is Gods will wee should lead a Christian and a godly life 1. Thess. 4. 3. Thirdly it is Gods will wee should beare quietly and contentedly whatsoeuer it shall please him in his wisedome to lay vpon vs. So that wee pray that Gods will may be done A nobis both of vs De nobis nostris and of vs and ours Qu. What are the good things wee pray for A. Wee pray that wee may leaue our sinnes that wee may leaue our swearing because it is Gods will wee should not sweare our coueting because it is Gods will wee should not couet Qu. What is the second thing A. Wee pray that wee may liue righteously and holily in the world that wee may loue our brethren because it is Gods will wee should loue them that wee may make conscience of all our wayes because it is Gods will wee should make conscience of them Q. What gather wee of this A. That they which pray that they may doe Gods will and yet haue no care to doe it They that pray against sinne and yet hugge it and keepe it warme in their bosomes doe but mocke God in their prayers Q. What is the third thing wee pray for A. That wee may humble our selues with patience and contentment to those seuerall troubles and tryalls which the Lord shall bring vpon vs. Q. What learne we by this A. That their sinne is great who pray euery day that Gods will may be done on them And yet when it is done fret and fume and rage against it and had rather a great deale their owne wills were done then the Lords Q. How must wee doe the will of God A. As the blessed Saints and Angells in Heauen doe it though not in the same measure yet in the same manner Q. How doe the Angells doe it A. First they doe it willingly and chearefully and therefore they are described to bee winged to shew that they flie about it Secondly they doe it faithfully and not by halfes Thirdly they doe it constantly as well at one time as at another Qu. What then doe wee pray for in this later part of the Petition A. First wee pray that wee may cheerefully obey God like Christ that said it was meate and drinke to him to doe his Fathers will Secondly Wee pray that wee may not doe Gods will by halfes but faithfully obey God in euery dutie required of vs. Thirdly wee pray that wee may be constant in this course not to serue God by moodes and fits but at all times and in all companies as well in one state as in another Q. Wee cannot possibly doe the will of God so perfectly as the Angels doe it A. Indeed we cannot so long as wee dwell in these weake houses of clay Yet wee must still aspire to a better life desiring in a greater measure to serue God Q. What gather wee of this A. A cleere difference between the godly and the wicked For the wicked euer thinke they haue religion and good liues enough though they haue neuer so little But the godly neuer satisfie themselues in it but still desire to walke more obediently faithfully and vprightly with God Qu. What doe wee aske in the fourth Petition A. All things needfull for this life Q Why doe wee pray for the things of this life first A. First to the end that being dispatched of our worldly eares and hauing things necessarie aforehand wee might with more libertie seeke after those things which concerne the soule Secondly that finding the Lord easie to yeeld in these things of lesse good wee might bee the more imboldened to sollicite him for the greater For hee that will not trust the Lord for his meat and drinke will not trust him for the sauing of his soule And hee that thinkes the Lord will stand with him for a peece of bread will easily thinke that God will stand with him for eternall life Q What is meant by Bread in this place A. Not onely bread but whatsoeuer is as needfull and as comfortable as bread as health and strength to worke in our Callings houses to
The other ground of Faith is A perswasion of the power of God for if he be willing to helpe and yet not able as wanting power what are wee the better but remaine euen weake people such as Isaiah speakes of Chap. 3. 7. In that day he shal sweare saying I cannot be an helper for there is no bread in mine house And it makes vs vncomfortable in that we goe about but Christ sheweth that all power abideth in God and all things are subiect vnto him whether in Heauen or in Earth or vnder the Earth yea he rules and gouernes all and is able to supply whatsoeuer man stands in need of As may be seene Psal. 50. throughout and Psal. 115. 3. But our God is in heauen he doth whatsoeuer he will and Deut. 33. 26. There is none like God O righteous people which rideth vpon the Heauens for thy helpe and on the Cloudes in his glory c. So that in truth all that he doth is to shew forth his goodnesse and power in helping vs. Of which he hath giuen sufficient testimony in Scriptures that he both can and will supply our wants in whatsoeuer we stand in need of Indeed earthly fathers they may be willing to helpe their children but they are not alwayes able as we may read 2 King 9. 14. When the little child cryed out to his father My head my head he could doe no more then command one to carry him vnto his mother and so the child died but the Prophet came and by the power of God restored him So in all things else the power of God as it is manifest in things aboue our reach so it is extended euen in this world when it pleaseth him to fulfill all things that men can desire And therefore wee see the leper cryed out Matth. 8. 2. Master if thou wilt thou canst make me cleane So Dauid Psal. 8. attributeth all things to the power of God Yea Christ himselfe confesseth this in his prayer when he saith Matth. 14. 36. Father Omnia tibi possibilia all things are possible to thee So that these be the two pillars of faith to aide and giue wings to our prayers A perswasion both of the will and power of God to helpe vs thus haue we done with that first affection we must pray with in Faith The second affection we must pray withall is loue for Christ teaches vs to say Our Father and not my Father Giue vs not me teaching thereby that wee must not pray for our selues onely but for others also We must take in the whole body of Saints all that loue God all that thinke God their Father yea all the world that are the children of God So Dauid Psal. 122. 6. saith Pray for the peace of Ierusalem and Jam. 5. 6 Pray one for another c. So that Christians must not onely pray in faith but in loue and that for the communion of the whole body of Christ whereof he himselfe is a member for as the sicke man in the Gospell when he could not come vnto Christ Marke 2. 3. vpon his owne legges though his faith was great and that hee beleeued Christ could heale him was borne vpon the shoulders of foure men who let him downe at the house top and brought him to the presence of Christ So must we doe by our brethren howeuer they can pray in faith themselues yet must wee pray in loue for them If this course were kept amongst vs that we did thus pray one for another O what a comfort would this be to afflicted and distressed soules to think that whensoeuer they went about to pray vnto GOD there were many thousand hands and hearts lifted vp to God in their behalfe I am perswaded it would much animate euery Christian to goe forward in this Christian duty thus you may see how efficacious this affection of loue is but hereby is not meant euery sudden wish for the good of some particular persons or priuate respect of friends riuals allyes acquaintance or such like wherein we may exercise our selues but the generall care of the Church of God and loue to our brethren as hauing feeling of our fellow members The third affection that we must pray with is feare and that for especiall reasons First Because it is our Father that we haue to deale with Secondly Because hee is in Heauen the place vnto which all Maiestie reuerence and glory is due Now we know that all reuerence is due to our earthly fathers yea when they are sharpest vnto vs as Hebr. 12. 9. We haue had the fathers of our bodies which corrected vs and we gaue them reuerence c. So then if our earthly fathers must haue reuerence much more our heauenly Father most highly aduanced in dignity and power aboue this world Wherefore this is a caution for vs Eccles. 5. 1. To take heed what we vtter before God For He is in the Heauens And in another place Wee must looke to our feet when we enter into Gods house For God is not onely a Father but such a Father that wee haue to deale withall in Prayer one so eminent and so high lifted vp that he is as high as heauen therefore we must labour as much as may be to be abashed and fall downe before him So Abraham Gen. 18. 2. Bowed himselfe to the ground So Jacob humbled himselfe Gen. 32. 10. To this purpose Rudinius in his History vpon Gen. 24. saith thus If Rebekah rode vpon the Camels amongst the seruants but when she came into the presence of Isaac shee lighted downe from the Camels So must we doe howsoeuer in the world we beare vp our heads aboue our brethren and are bold and carelesse when we are to deale with men yet when wee once come into the Lords presence and are to deale with the Lord of heauen and of earth wee must all come downe from our Camels be as humble lowly and base in our owne eyes as possible we may If a man would conueigh water from a Fountaine if hee lay his Leades too high that is be not deiected in spirit stoope in humility be not low in the Lords sight he shall be defeated of all the blessings and comforts that he lookes for so that it must be our care to come into the Lords presence with all reuerence Feare and Humiliation But here the Papists doe so dazzle mens eyes with the greatnesse of God that they run beyond the marke On the other side saying that sinfull men must not bee so bold to approach and come to Gods presence but they must send a farre off and send in others to bee sutors and mediators for them But our Sauiour Christ shewes vs that all this high Maiestie of God must not driue or chase vs from his presence but it must onely qualifie vs in our comming vnto God that we doe not rudely and bluntly rush in before him but that we
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
now to bee done they would not for a world doe them What would Dauid haue giuen after his Repentance for his Adulterie and murder that hee had neuer committed the same yea any thing What would not Peter haue giuen that hee had neuer denyed his Master which made him shed so many teares It is true when sinne is once committed all the powers in Heauen and Earth cannot vndoe it againe Onely Repentance doth as much as may bee to make sin no sinne in effect Secondly It makes a Change in regard of sinnes that are to come They would not doe any thing willingly that would offend God or to grieue the holy Spirit So wee see in Iob 40. 5. Once saith hee I haue spoken but I will speake no more yea twice but I will proceed no further and 1. Pet. 4. 3. saith hee It is sufficient that we haue spent the time past after the lusts of the flesh and Paul Rom. 7. sayes The good that I would doe that I doe not and the euill I would not doe that doe I. As if he would say I would not grieue the spirit I would not offend God for a world but my corruptions carry mee so vnto it that I cannot choose Therefore if there bee a willingnesse to sinne there is no true repentance So likewise it makes a Change in the Affections First whereas formerly sinne was our ioy and delight Now wee sorrow for it and it is grieuous vnto vs. Secondly whereas before wee committed sinne with boldnesse now wee are ashamed of it Thirdly whereas before we loued it now wee hate it So that it is cleere that there is a change made in the affections thereby first to instance whereas at first wee tooke delight and ioyed to sinne now such doe sorrow mourne and lament for it as Ierem 31. it is said I haue surely heard Ephraim lamenting thou hast chastised mee and I was chastised And Psal. 6. Dauid confesses that hee did water his couch with teares Chrysostome on this place sayes well If so great a King did lament and weepe for his sinnes so great a Prophet and so holy a man did shed teares and that not for an houre but for a long time not for a night but many nights not a drop or two but he did water his bed with them how much more ought wee to grieue and lament and shed teares for our sinnes that are a great many more For the next whereas before wee committed sinne with boldnesse wee now become ashamed of it and therefore if wee can sinne and not be ashamed of it but beare it out with boldnesse of face it is a signe our repentance is not true By the contrarie if when we haue committed sinne wee are abashed and ashamed to looke any body in the face so that wee could bee contented to liue in a Caue or a dungeon or some such secret place after the fact it is a good signe saying The time hath beene when I was so brutish and sâ—…esse that I cou'd haue beene contented to haue committed sinne in the sight of the Sunne with boldnesse but now I shame to thinke of it if it bee thus with vs it is a signe of true repentance As Ieremie in the person of the faithfull sayes Ierem. 3. 25. I lye downe in confusion and wee couer our selues with shame So the Publican was ashamed and durst not lift vp his eyes to heauen but hee smote himselfe vpon the brest and said The Lord bee mercifull to mee a sinner And lastly whereas before wee tooke delight in sinne now wee hate detest and abhorre it whereas our delight was in the wayes of vanitie and that the pleasures of sinne haue beene meate and drinke to vs wee now begin to hate the delights of this life euen as Ammon 2. Sam. 13. 13. after hee had by inordinate loue desired his sister Thamar did hate her after so much the more So must wee deale with our best beloued sins hate them as much or more as euer wee formerly loued them And therefore if so bee wee see in vs renewed and changed affections from that wee were from euill to good this is a signe of true Repentance when such a change and alteration is wrought in our Inward Man Now 〈◊〉 Repentance makes a change in the Inward man so doth it in the Outward also in our Actions not onely renewing our heart but our whole life that wheras in the best part thereof wee haue done seruice vnto sinne it maketh vs now doe seruice vnto Christ yea that wee neuer thought to doe as in the Parable of the two sonnes the one said hee would not goe yet after repentance hee went and did cleane contrary So in the historie of Mary Magdalen O Lord how were all her actions changed when shee was changed by repentance shee that was woont to sit in glorie at sumptuous Feasts and banquees leaues all now to sit downe at Iesus feete vpon the ground Shee that was wooâ—t to clip and kisse her louers with â—â—â—ton imbraces left all to kisse the feet of her Sauiour shee that had curled her haire and had dressed it with Pearle and costlinesse for wicked and intisâ—…g purposes let it now hang loosely about her face and head to be a towell to wipe the feete of Iesus she that had wandring eyes and thought vpon nothing but smiles and pleasure maketh them now a fountaine of teares to wash her Sauiours feet Her eares which were open to heare nothing but musicke and filthy talke now are ready to heare Christ speaking vnto her her feete which formerly carried her into vaine companie are now the instruments to bring her into the house of God and that tongue which before spake filthily idly and loosely is now imployed in the praises of God and so forth for all her gesture and apparell c. O! what an alteration was here what a change did Repentance worke through soule and bodie in the inward outward man And thus must it worke vpon vs all or else wee come not neere the nature of true Repentance For true Repentance worketh vpon sinners in the same manner The hands now take vp a Bible and with as great delight reade the word of God as they before followed their sports the feete that carried the body to houses of iniquitie are now as ready to carry them to the house of Christ the Eares that were woont to hearken to lasciuious talke and bee taken with amorous loue-songs are now attentiue to Sermons and the word of God The eyes that were rouling about to meet with temptations are now fixed on a Preacher and haue a couenant made with them In a word the heart and affection that was fraughted with sinfull and idle fancies and motions are now full of holy meditations and busied with diuine exercises The third thing in the Nature of true Repentance is that wee must not onely bee changed in part
Q. How doth hee saue vs from sinne A. By deliuering vs from the guiltinesse of sinne 1. Iohn 17. And secondly by freeing vs from the power of sinne that it raigne not in vs Ioh. 8. 24. Q. How doth Christ saue vs from the punishment of sinne A. First by deliuering vs from the wrath of God that was kindled against vs 1. Thess. 1. 10. Secondly by deliuering vs from the clamours and cryes of our owne guiltie conscience which continually accuseth vs Rom. 5. 1. Thirdly by deliuering vs from the paines of Hell Rom. 8. 1. Fourthly by deliuering vs from the power of the Deuill who before ruled vs as a Lord Heb. 2. 14. Q. What is the meaning then of these words I beleeue in Iesus A. The meaning is that I beleeue there is a life and Saluation in Iesus Christ for all that come vnto him And that as he is Iesus so I shall finde him a Iesus that is a Sauiour to saue me from sinne and all the punishments due to it So that though I be a sinner yet through the Spirit of Christ working in me I shall sinne euery day lesse then other and through the Lords mercy I shall not come into condemnation for any of those sinnes which through frailty and weakenesse I commit Q. What is the second title of our Sauiour A. Hee is called Christ who was annoynted and it is the same that Messias is in Hebrew Ioh. 4. 25. Q. How was Christ annoynted A. Not with bodily oyle as the Kings and Priests and Prophets were in the old Law but with the holy Ghost the Spirit of God without measure being poured on him Acts 10. 38. Q. Whereunto was Christ annoynted with the holy Ghost A. To bee the King the Priest and Prophet to his Church Q. Why is Christ said to bee the King of the Church A. Because it is gouerned by the Law of Christ and secondly because it is defended by his power against the rage of the deuill of sinne and of all the enemies that oppose it Luk. 1. 32. 33. Q. Why is Christ said to be the Priest of the Church A. First because hee hath made an attonement for it offring vp his owne Body vpon the Altar of the Crosse. And secondly because he maketh intercession in Heauen continually intreating God for the peace and safetie of it Heb. 24. 25. Q. Why is Christ said to be the Prophet of the Church A. Because hee hath reuealed the royall will of God vnto his people sometimes by his owne mouth and sometime by the ministry of the Prophets and the Apostles fitted and enabled by his Spirit thereunto Acts 3. 22. Q. What is the meaning then of these words I beleeue in Christ A. The meaning is I beleeue that our Sauiour Christ is the true Messias the Lords annoynted hee that was ordained of God to bee the King Priest and Prophet of our Church the King to rule it the Priest to purge it and the Prophet to teach it Q. Why are wee called Christians A. Wee are called Christians of Christ because all true Christians are members of Christ and in some measure partakers of his annoynting so that wee are Kings and Priests and Prophets too Acts 11. 26. Q. How are all true Christians Kings A. They are Kings ouer their owne hearts to command them of God and ouer their owne corrupt affections to subdue them and keepe them vnder that they raigne not in them Rom. 1. 6. Secondly because all the comforts of this life and the life to come belong vnto them Qu. How are they Priests A. They are Priests to offer vp their owne bodyes and soules by holy seruice vnto God And secondly to intreate God for themselues and their brethren 1. Pet. 2. 5. Q. How are they Prophets A. They are prophets both to stand out vnto the death for the maintainance of the truth and also to teach that which they know to others that knew it not Acts 2. 17. Qu. What thinke you of those who doe not so A. Howsoeuer they carry the name of Christians yet indeed they be none but meere hypocrites and dissemblers whatsoeuer they pretend Q. What are wee to beleeue concerning the Person of Christ A. Wee are to beleeue two things 1. That hee is very God 2. That hee is very man Q. How doth the Creed shew him to be God A. First because he is the Sonne of God For as hee that is the Sonne of naturall man must needs be a man So he that is the naturall Sonne of God must needs be God And therefore he is called the mighty God Isay 9. 6. the blessed God Rom. 9. 6. and the true God 1. Ioh. 5. 20. Q. Why was it needfull that Christ should be God A. Hee that must redeeme vs must beare the infinite wrath of God But no creature in Heauen or Earth was able to beare the infinite wrath of God and to rise vnder it And therefore none but God was able to redeeme vs Iob 9. 13. Qu. What is the second Reason A. That the death of Christ might be of infinite value and of infinite price to redeeme vs. For it was more that God was scourged that God was nayled to the Crosse that God was killed for vs then if all the Angels and men in the world had suffered Act. 20. 28. Qu. What gather wee of this that Christ is God A. That if Adam being but a man was able to condemne vs much more Christ being God is able to saue vs Rom. 5. 17. Qu. How is Christ said to be the onely Sonne of God seeing all the faithfull are so also A. Christ is the onely Sonne of God by Nature and wee are the sonnes of God by Adoption and Grace Christ is the Sonne of God because he was borne of God And we be the sonnes of God because it pleaseth God in fauour to accept vs for his sonnes Psal. 8 15. Qu. What is the second Title whereby it is shewed that Christ is God A. In that hee is called our Lord. For God is our onely Lord Deut. 8. 14. and therefore seeing he must bee acknowledged to be our Lord he must also bee acknowledged to bee our God Ioh. 20. 28. Q. Why is Christ called our Lord A. Because the godly ones are ruled by him the wicked euer labouring to shake off their yoake Luk. 19. 14. Secondly because he ruleth for our good wee hauing the whole fruite and benefite of his gouernment in the world Deut. 33. 26. Q. What is the meaning then of these words I beleeue in Iesus Christ our Lord A. I beleeue that he was but a bare man but the Sonne of God that came to redeeme the world euen he that ruleth with all power both in Heauen and in Earth and therefore is most mighty to saue all those who by true faith flie vnto him Qu. Why was it needfull that Christ should bee man A. Because he could not suffer in his diuine Nature First and therefore
vnlesse he had taken vpon him the weake nature of man he could not haue suffered for vs 1. Tim. 1. 17. Secondly because man had sinned and therefore it was needfull that man should suffer for sonne Heb. 2. 16. Thirdly that he might be the more pittiful and tender to vs hauing felt in himselfe the many weaknesses and infirmities that our nature is subiect to Heb. 2. 17. Q. How did Christ become man A. He was conceiued by the Holy Ghost borne of the Virgine Mary Q. How was he conceiued by the Holy Ghost A. The holy Ghost sanctified the flesh of the Virgin and therefore created the Body of Christ without mans helpe Luk. 1. 35. Qu Why was he so conceiued A. That he might be pure from originall sinne in his conception Heb. 7. 26. Q. Why was he borne of a Virgin A. That his strange birth might moue men to looke for some strange worke at his hands Isa. 7. 14. Q. What Heretiques are rebuked by this Article A. Simon Magus schollers who denied that Christ was come in the flesh and therefore are called Antichrists 1. Iohn 4. 3. Secondly the Ualentinian heretiques of old and the Anabaptists of late who affirme that Christ brought his body from heauen with him and so passed through the wombe of the Virgin as water through a Conduit Pipe contrarie to the Scripture Gal. 4. 4. Q. What doe the rest of the Articles concerne A. The execution of Christs office whereof there are 2. parts 1. His Humiliation 2. His Glorification Q. What is the first degree of his Humiliation A. Hee suffered vnder Pontius Pilate Q. Why is no mention made of his life but of his sufferings A. Because his whole life was nothing but a suffering his Passion began at his birth and from his cradle he was weeping towards his crosse Qu. Why is no mention made of his miracles A. Because we haue more benefit by his suffering than by all his miracles his miracles benefited onely to those that liued in that present age with him but the vertue of his suffering reacheth downe to vs 1. Pet. 2. 24. Q. Of whom did Christ suffer A. Of all sorts of men hee that came to saue all had all against him the Iewes against him and the Gentiles against him the Priests against him and the People against him the Souldiers against him and the Theefe against him yea and his owne Disciple too Q. What did Christ suffer A. All the punishments that were due to our sinnes Pouertie Hunger Contempt Shame Whipping and buffetting and the Wrath of God which was greater than them all Q. Why do the Martyrs suffer so cheerefully and Christ so heauily A. The Martyrs though they felt paines in their bodies yet they were infinitely comforted in their soules but Christs inward sorrowes were more than his outward paines Mat. 26. 38. Qu. For what cause did Christ suffer A. He suffered for our sinnes we are they that caused the death of the Sonne of God as we increased sinne so the torments were increased vpon him Isay 53. 5. Qu. What was this Pontius Pilat A. He was the gouernor of Iewrie Deputie to Tiberius Caesar Emperor of Rome Luke 3. 1. Qu. Why is he here mentioned A. To shew That the Sceptar was now taken from Iudah and therefore this was the time wherein Christ should come Gen. 47. 10. Q. Why was Christ condemned of Pilat A. That we might be acquitted at the iudgement seat of God Christ hauing borne the whole penaltie of our sinne Q. What was the second degree of Christs humiliation A. He was crucified Qu. What kind of death was that A. It was a most painful death and a most infamous death Q. How was it infamous A. It was infamous two wayes first By Gods Law Gal. 3. 13. Secondly By Mans Law because none but base and vile persons were adiudged to the Crosse. Q Why did Christ suffer such an infamous death A. That we might see what an hatefull thing sinne is in Gods sight which could no otherwise be expiated but by such a fearefull and infamous death of the Sonne of God There is not the least sinne that we commit but it cost our Sauior Christ the dearest bloud in his bodie Qu. What learne wee by this A. To account no sinne little seeing the least we haue cost our Sauior Christ not a little paine Qu. What other reason is there A. It meruailously commends our Sauiours loue That Christ performed not some sleight matter for vs but vnderwent a most vile death the death of the Crosse in our behalfe Phil. 2. 8. Q. When was Christ crucified A. At noone day that all men might see cleerely life saluation lifted vp vpon the Crosse Ioh. 3. 14. Q. Where was Christ crucified A. Without the Citie to shew that wee must goe out from this world if we will be partakers of the Crosse of Christ Heb. 13. 13. Q. Who did crucifie Christ A. The Iewes who longed for Christs comming yet killed him when they had him 1. Thess. 2. 14. Q. What miracles were done at it A. There was darkenesse from high noone till three of the clocke God put out the candle of heauen that man might leaue worke When Man would not blush the Sun was ashamed and hid his face When mens hearts would not quake the earth quaked for feare and when mens hearts would not rent the vaile of the Temple rent in twaine Mat. 27. Q. What was the third degree of Christs humiliation A. His death Q. Why did not Christ come downe from the Crosse as the Iewes would haue had him A. If Christ had come downe from the Crosse the Iewes would haue haled him to it againe and so the condemnation would haue been the greater If Christ had come downe he had left the worke of our redemption vnperfect and therefore howsoeuer it might haue beene much for Christs honour to haue come downe yet tendring our good more than his owne honour hee was content with shame and reproch to stay still vpon this Crosse. Christ shewed then a greater miracle than that if they would beleeue For it was more to rise from death after they had killed him than to come downe from the Crosse when hee was aliue Q. How did Christ die A. He died a voluntarie death and a holy death Q. How did Christ die a voluntarie death A. He died not with extremitie of paine as others doe but he willingly yeelded vp his life when he could haue liued longer if he would Ioh. 10. 18. Q. How did Christ die an holy death A. Though hee had many sharpe conflicts before his end yet he made a sweet close in so much that the Centurion was more mooued with his sweet death than with all the miracles which he had seene Mark 15. 39. Q. Why did Christ die A. To free vs from eternall death for vnlesse Christ had died on earth we had died euerlastingly in Hell Q. Yea but
wherin this fellowship consists A. In communicating our gifts and Graces to the good and benefite one of another For as the eye sees not for the good of it selfe alone but for the comfort and benefite of the whole body Euen so we haue our part and profite in the gifts and graces bestowed vpon others 1. Cor. 12. 6. 7. Q. What learne wee by this A. That as one candle lights another So one man must bring on an other vnto God Qu. What is the last thing wherein the Communion of Saints consists A. It consists in the communicating of the good things of this life to the mutuall helpe and comfort one of another accordingly as God hath enabled vs Acts 4. 32. Qu. What gather wee of this A. That they who are wholly taken vp with the care of their owne good and doe not by loue goe out of themselues to the comfort of their brethren whatsoeuer they pretend yet they belong not to the Communion of Saints indeed 1. Cor. 12. 26. Qu. What is the second Benefite A. Forgiuenesse of Sinnes Qu. What are wee to beleeue concerning this A. Foure things First that the Church hath her Sinnes Euen the godliest in this world Not onely they who walke with no care But euen they who set a most narrow watch ouer their waies and that not some veniall and petty sinnes but euen deadly wounds wherof without the fauour of God they might surely die That thosesinnes how great soeuer they are are Freely forgiuen and pardoned in Christ. So that Gods people after Faith and Repentance stand as cleerely discharged of them as if they had neuer committed them That God forgiueth not onely the guilt of sinne but also the punishment of it For punishment is not due but in regard of the guilt of sinne And therefore the guilt ceasing the punishment must also cease with it Lastly the godly cannot commit the sinne against the holy Ghost it being vnpardonable and the sinnes of the godly being all pardonable and pardoned in Christ. And therefore howsoeuer they may sinne of ignorance and of weakenesse yet they neuer sinne willingly stubbornly and presumptuously against God Qu. How am I to apply this Article to my selfe A. By beleeuing that I haue many sins aâ—d those so great that without the Lords mercy I may bee iustly damned for them Secondly that all these sinnes are forgiuen in Christ so that I shall neuer bee challenged for any of them Thirdly if God punish mee at any time it is not for my sins which be pardoned but either for my tryall or to keep downe the corruptions of my heart that they breake not out Lastly that howsoeuer I may fall of infirmity yet I shall bee so-strengthened in grace that I shall neuer wilfully and purposely oppose my selfe against the Lord. Q. What are the benefites which God will bestowe vpon his Church in the world to come A. Two The Resurrection of the Body And Euerlasting Life A. What are wee to beleeue concerning the Resurrection A. Foure things 1. That the body shall rise againe 2. That the same body shall rise againe 3. That it shall rise a glorious body 4. That it is the priuiledge of the godly onely to rise so Q. How know wee that the body shall rise A. By the Scripture and by the power of God Mar. 12. 23. Qu. What Scriptures proue it A. Dan. 12. and Ioh. 5. 28. 29. Q. How is it proued by the power of God A. Because it is as easie for God to raise man out of the dust as it was at first to make him of the dust It is easier to raise man then to make him For as when a house falls the stones remaine and the timber remaines onely it wants the forme and fashion of an house So when a man dyes the soule remaines and the body remaines at leastwise the bones the spar and chiefe rafters of the house and therefore they may the more easily be knit together and fashioned againe Q. Why shall the same body rise A. Because it were iniustice to punish that body for sinne that had neuer committed sinne and to crowne another body with Christ and not the same that had suffered for him Q. How shall it rise a glorious body A. First it shall rise immortall hunger and thirst and cold and sicknesse and death shall no more preuaile against it Secondly it shall rise in perfect state The Power of God supplying all those members that now bee wanting hee that lacked in eye shall then receiue an eye and hee that lacked an arme shall then haue both armes restored Thirdly it shall rise more beautifull then it was at first For hee that is now crooked he shall bestreightened and hee that is now weake shall be strengthened and hee that is too bigge shall bee lessened And hee that is foule shall shine like the Sun in his strength Fourthly it shall rise a spirituall body readie and willing to doe any duty that the Spirit shall enioyne Q. Shall not the wicked rise too A. Yes they shall rise but it were better for them if they might neuer rise if they might eye as a dogge or a toade dyes They shall rise but it is that their torments may be the greater their bodyes also then feeling as much as now their soules feele Q. What is the last benefit A. Euerlasting life Qu. What are wee to beleeue concerning it A. That the state of gods people shall bee infinitely more happy in Heauen when God shall bee all in all raigning immediatly in his Saints Q. What learne wee by this A. That wee are set in a better state by Christ then we lost by Adam For by Adam wee lost but an earthly Paradice but by Christ wee haue recouered an heauenly for it Q. What else doe wee beleeue of this point A. That this happie estate of Gods People shall bee for euer the comfort of it increasing rather then abating any whit Q. Declare this A. In the delights of this world the greatest ioy is at first as when a man comes out of the cold to a good fire after his ioy abates by little and little vntill at length hee bee weary of it But when a man hath beene in heauen a 1000. yeares hee shall finde as much ioy and contentment as the first houre that hee came thither Q. Shall not the wicked rise to euerlasting life A. No For theirs is an euerlasting death they are euer dying and yet can neuer dye euer consuming and yet can neuer consume euer burning and yet can neuer burne like the Salamander that liues in the fire Q. How may a man attaine to Eternall life A. Onely by a liuely faith in the Sonne of God when a man stands perswaded in his heart through the holy Ghost that this is a chiefe part of Christs purchase which without the high price of his blood wee could neuer attaine Q. What are the meanes to strengthen Faith A. Three The
Word The Sacraments And Prayer Q. What is Prayer A. Prayer is a pouring forth of the Soule before God in the feeling of our wants together with an earnest desire of remedy for the same Qu. How many things are required in Prayer A. Three things 1. That a man knowe his wants 2. That hee earnestly desire to haue them supplied 3. That for this end hee put vp his sute to God Q. Why did the Lord teach vs a set forme of prayer A. Because wee are not able to looke into the bottome of our owne hearts nor to carry our selues in such a wise course as becommeth speakers to so great a King Therefore the Lord vouchsafed to direct vs with his owne mouth that keeping our selues to the rule that hee hath set vs wee might be assured that our prayers should be to his good liking and well accepted Q. How many parts be there of the Lords Prayer A. Three 1. The Preface 2. The Petitions and 3. The Conclusion Q. Why doth the Lord vse a Preface to the Prayer A. To teach vs that wee may not pray without reuerence till wee haue in some holy and heauenly sort fitted and prepared our selues for it My heart is fixed c. my heart is fixed Psal. Qu. What learne wee by this A. That their sinne is great who rush bluntly and boldly vpon the Lord without due consideration and most holy regard of the excellent and high Maiestie before whom they stand Eccles. 10. 1. Q. What other reason is there A. To teach vs that wee may not pray without zeale till wee haue quickened and wakened vp our hearts to it Q. What learne we by this A. That they sinne in prayer who let their prayere fall from them without zeale and without life For why should God care for those prayers which wee ourselues care not for Q. How must wee prepare our selues to Prayer A. By a serious meditation of the great mercy and power of God his mercy will teach vs how willing and ready hee is his Power how able and mightie he is to helpe vs in our needs Q. How is the mercy of God set forth A. In tearming himselfe our Father For in calling God Father wee bring our selues in minde that wee shall finde him a Father euen fatherly affections in him ready to heare vs and encline to our demands Q. What will this worke in vs A. An vndoubted assurance that wee shall bee heard For where shall a man speed himselfe if hee speed not with his Father And therefore seeing wee come to God in prayer not as to a stranger that knowes vs not not as to a stately person that regards vs not but as to a most louing and tender Father whose eare hearkeneth whose eye pittieth whose hand is helpfull to our needes wee may assure our selues that wee shall not come emptie handed and with faces cast downe from his presence Q. How is God our Father A. By nature wee are become the children of the Deuill But through Christ God hath adopted vs and taken vs for his owne sonnes intending to bestowe his crowne and kingdome on vs. Q. Why doth Christ direct this prayer to God alone A. To shew that none but God is to be prayed vnto neither Saint nor Angell nor any other Q. What gather wee of this A. That the Papists in praying to Saints and Angels pray amisse because their prayers be contrary to the rule of prayer Indeed they knocke oft and lay loade vpon the doore but they knocke at a wrong gate and they mistake the doore Two little rappes at Gods gate would doe more good then all their crying like Baals Priests to them that heare them not c. Q. Why are wee taught to say our Father A. First to teach vs that wee must pray for our brethren as well as for our selues and that their miseries must bring vs many times vpon our knees Secondly to shew that if wee bee true members in the body of Christ wee haue a part in euery mans prayer so that when wee are heauy and troubled and cannot pray for our selues we may then remember that a 1000. hands are lifted to heauen and a 1000. mouthes are speaking to God in our behalfe Q. How is the Power of God set forth A. In saying that hee is heauen for thereby we are brought in minde of the heauenly Maiestie and power that is in him whereby hee is able to goe through with his owne worke and to accomplish whatsoeuer shall be for our good Deut. 33 26. Q. What gather wee of this A. That God is able to speed vs and wee need goe no further for any thing we want Q. What else doe these words teach vs A. First to lift vp our hearts to Heauen when wee pray Secondly to thinke that God sits in the Watch-Tower of the world and therefore hee sees vs and markes how and in what sort and how oft wee pray vnto him Q. How many Petitions are there A. 6. Whereof The three first concerne the glory of God The three other our owne good Q. What learne wee by this A. That nothing must bee more pretious and deare vnto vs then the Name and Glory of our God and therefore that we must alwayes begun our suite in the earnest desire that the Lord may haue a wonderfull name among vs that wee may set forth his glory whatsoeuer become of vs. Q. What gather wee of this A. That the prayers of such shall neuer bee heard to any benefit or comfort of themselues who are wholly taken vp with a care of their owne good and neuer thinke what honour and glory may come vnto the Lord thereby Q. What thinke you then of the Prayers of the Common sort A. That for the most part they please not God for it is not the care of Gods glory but the onely feeling of their owne wants that makes them pray For if it were not more for their owne good and for their owne comfort then for any care they haue of Gods glorie they would neuer pray Q. What doe wee pray for in the first Petition A. We pray for the hallowing or sanctifying of the Name of God Q. What is the Name of God A. It is the report of him his remembrance and his memoriall amongst men so that when wee pray Hallowed bee thy name wee pray that the Lord may haue a glorious and a great Name among vs that wee may neither thinke nor speake of him but with high reuerence and feare with holy admiration of the excellent and great things that be in Him Q. What are the speciall good things wee pray for A. First we pray that God would make his Mercy Iustice Loue c. so knowne vnto the world that euery one may bee forced to admire it and wonder at it That the Lord would shew forth such euident and cleere tokens of the great might and wisedome and Iustice and power that bee in him that all men
Q What other proofe is there A. Children that are elected to Saluation are holy before Baptisme 1 Cor. 7. 14. they are within the Couenant Gen. 17. 7. the kingdome of heauen belongs vnto them Mark 10. 14. And therefore vndoubtedly they may be saued Qu. How then doth our Sauiour say Iohn 3. 5. Except a man bee borne of Water and the Spirit hee cannot enter into the kingdome of God A. Wee are to marke the person to whom hee speakes it to Nicodemus who might haue beene baptised if hee would So that our Sauiours speech reacheth no further but to those who may haue Baptisme and will not For if none absolutely might bee saued without Baptisme how could the Theefe bee saued who was conuerted vpon the Crosse Luk. 2. 3. Q. Is it lawfull for a priuate person to Baptise A. No For this is to corrupt the holy Seales For none may meddle in the holy things but they that are warranted thereunto by the Lord But priuate persons men or women haue no warrant from the Lord to Baptise and therefore they may not presume to intermeddle in it Heb. 5. 4. Q. What other Reason is there A. Baptisme is a part of the publike Ministry of the Church Math. 28. 19. But priuate persons and chiefly women may not intermeddle in the Churches Ministry And therefore they may not take vpon them to Baptise 1. Tim 2. 11. 12. Q. Yea but there is a case of necessitie in it A. There is no necessitie to breake the Law of God if we may haue the Sacraments according to the Lords institution we are to accept them with Thankfulnesse if wee cannot wee must not thinke it lawfull to come by them wee care not how Q. Zipporah in case of necessitie did Circumcise her childe A. The reason doth not hold For the Sacraments of the New Testament are tyed to the Ministry And therefore none but the Ministers may intermeddle in them But the Sacraments of the Old Testament were not tyed to the Priesthood as appeareth for that Christ and his Apostles caused kill the Passeouer who were not of the Tribe of Leui Luk. 22. 19 Also in that Ioshua did circumcise Iosh. 5. 3. Q. What is the other Sacrament A. The Sacrament of the Lords Supper Q. Why is the Lords Supper needfull after wee be Baptised A. Because by Baptisme wee doe enter into the household of God and by the Lords Supper wee are fed and nourished in the same So that Baptisme is the Seale of our entrance into Christ and the Lords Supper giues vs our further growth and continuance in him 1. Cor. 12. 13. Q. How is this further declared A. By a similitude For as a Master makes prouision for his Family that they may be the more able to goe through with their worke So the Lord hath appointed this Sacrament for the strengthening of his people that they may bee the better able to hold out in the holy labours and duties required at their hands Q. What learne wee by this A. That they who come seldome to the Sacrament must needs bee very faint and weake in the spirit As a man feeles his strength through long fasting to abate so that he is not able to walke with any cheerefulnesse and comfort in his calling Q. What is the outward signe in the Lords Supper A. Bread and Wine and the Sacramentall Rites that bee vsed about them Q. What doth the Bread signifie A. It signifies the Body of Christ. Q. What resemblance is there betweene the Bread and Christs Body A. First as the body cannot liue without bread no more can our soules liue without Christ. And therefore wee must labour for Christ as wee doe for bread Iohn 6. 51. Secondly as bread strengthens the body makes it the more able and fit to worke so that the eye sees the cleerer the hand mooues the quicker the foot sets the faster for it So Christ receiued by faith strengtheneth the Soule and makes it mighty through God to performe the duties of obedience required of it Phil. 4. 13. Q. What Bread did Christ vse in the Sacrament A. Ordinarie and common Bread such as was vsually at that time eaten with their meates Qu. Why did Christ vse common Bread A. First left men if the food had beene finer should haue left the care of feeding their soules and fallen to filling their bellies Secondly that as Naman learned because the Waters of Iordan were not better then the Waters of Damascus Therefore it was not the water of Iordan but the God of Israell that cleansed his leprosie So because this Bread is but ordinant and common bread wee may therefore know that it is not the bread but Christ signified by the bread that sanctifieth the receiuer Q. Why did Christ take the Bread A. Christ by taking the Bread from the Table shewed that hee would separate it to another vse So that where before it serued but to strengthen the body now it should serue to the strengthening of our Faith Q. How did Christ blesse the Bread A. As the Lord blessed the Seuenth day by appointing that day to an holy vse So Christ blessed the Bread by making 〈◊〉 holy Signe and a Sacrament of himselfe Qu. What doth the breaking of the Bread signifie A. The breaking and 〈◊〉 of Christs body vpon the Crosse. For as it is not the whole loaâ—e but the breed broken that feeds vs So it is not the life of Christ but the death of Christ not Christ walking and working Miracles but Christ Crucified 〈◊〉 and torne with the Nayles and Speare that brings sound peace and comfort to the heart Q. What are wee bidden to take inn this Sacrament A. Two things Bread to the feeding of our bodies and Christ himselfe to the feeding of our soules For as the Bread is offered to our bodies So Christ himselfe is offered to our faith Qu. What learne wee by this A. That hee which comes to this Sacrament must bring two hands with him An hand of the body to receiue the Bread and an hand of Faith to receiue Christ Iohn 1. 12. Qu. Doe not all receiue Christ that come to the Sacraments A. No For then euery one should bee the better for it whereas now many through their owne default are not the better but the worse after God iustly reuenging their irreuerence and contempt 1. Cor. 11. 17. Qu. Who bee they that take no good by this Sacrament A. First they that want Faith which is declared by their euill life For they wanting the hand of Faith must needs defeate themselues of the whole fruite of the Sacrament which is receiued by Faith Secondly such of the godly as doe not quicken and stirre vp their Faith by priuate prayer and meditation when they come to receiue For as a man that hath his arme benummed or asleepe is not able to reach out his hand to receiue the Bagg of gold that is offered him So if our faith bee dead and cold
and not quickened vp wee shall goe from the Sacrament as emptie as wee came Q. How can wee receiue Christs Body that is absent in heauen A. By Faith wee may make it present setting Christ 〈◊〉 liuely before the inward eyes of our Soules as if wee saw him hanged nayled crowned bleeding vpon the Crosse So Abraham by faith had as liuely a sight of Christ as if with his bodily eyes hee had looked vpon him Iohn 8. 56. So the Israelites did eate and drinke Christ in the Desart 1. Cor. 10. 3. 4. and yet Christ was not borne till 1500. yeares after Q. How are the godly said to eate Christ A. As a man is said to eate the meate that hee liues by which hee doth apply and appropriate to his body to the nourishing and feeding of the same euen so when by speciall faith wee doe apply Christ vnto our selues and make him ours so that wee liue by Christ as a man liues by meate then wee are said to eate Christ. Qu. How is the Bread the body of Christ A. It is not verily and indeed his body For Christs body is in Heauen onely Act. 3. 21. but it is his body Sacramentally that is a certaine pledge and token of his body For as the Rocke is called Christ because it signifies Christ 1. Cor. 10. 4. So here the bread is called Christs Body because it signifies his body Q. Doe wee then receiue nothing but a Signe of his Body A. Yes wee receiue the very body of Christ by Faith for the bread which wee receiue with our mouthes is a true token that Christs body is receiued by faith For as a man that takes a key in signe of possession takes not the bare signe but the very possession together with the signe So they that worthily Communicate receiue not a bare signe of the Body but the very body it selfe spiritually and by faith Q. What difference is there then betweene the Papist opinion and ours A. They thinke that they eate Christ corporally and carnally with their teeth and therefore they cage him vp in the consecrated Host and hold that a cat or a mouse may deuour him But we knowing that Christ is now food for the belly but food for the soule affirme that Christ is not 〈◊〉 caâ—alâ—â— with the teeth but spiritually by faith Iohn 6. 63. 1. Cor. 10. Q. Why doth Christ adde My body which is giuen for you A. To shew that it is not Christs body glorious in Heauen 〈◊〉 downe in great Maiestie vpon the Throne of God but it is his wounded body his bleeding body his dead body that our faith must feed vpon So that here we are led backe to the crosse of Christ that wee may lay to our mouthes and euer sucke life and Saluation out of his bleeding sides Q. How may wee feed vpon the dead body of Christ A. By faith wee must set our selues vpon Mount Caluery and there behold our Lord vpon the Crosse with his shoulders trickling with his head spinning with his hands streaming with his sides gushing all his body running downe with blood and then say Behold this is the Body that is giuen for mee These sides were whipped that mine might bee spared These hands were nayled that mine might bee freed These cheekes were buffeted that mine might be kissed This head was crowned with Thornes that mine might be crowned with glorie These torments Christ suffered on Earth that I might not suffer greater things in Hell Zach. 12. 10. Q. What is the second Reason A. To shew that wee were the Authours and causes of the death of Christ. It was our sinne that brought all these punishments and these paines vpon him As an vnthrift that comes behinde hand and his suretie is made to pay for all So all our sinnes were charged vpon Christs head and hee was faine to suffer whatsoeuer wee should haue suffered for them Psalme 53. 5. Q. What learne wee by this A. That if wee detest Iudas that betrayed Christ and Pilate that condemned him and the Iewes that killed him Much more should wee hate our sinnes that were the chiefe causes of his death Q. To what end must wee celebrate the Lords Supper A. To stirre vp our faith to a more liuely consideration of the death of Christ. Q. Is there any that forget the Death of Christ A. Too many forget it or very coldly consider it First they that will doe nothing for their brethren little considering how much Christ hath done for them Secondly they that liue in sinne little consider what Christ suffered for it Thirdly they that will beare no disgrace for Christ little remember how hee was disgraced for them Lastly they that will sell themselues for a â—â—rifle to the Deuill little consider how dearely they were bought Q. Why are there two signes in the Lords Supper and but one in Baptisme A. Christ is set forth in Baptisme as washing the soule from sinne And therefore because water of it selfe is enough to wash the body therefore there needed nothing else to signifie the washing of the soule But in the Sacrament of the Supper Christ is proposed as a nourishment feeding vs and vpholding vs in the life of Grace And therefore because bread is not sufficient to sustaine the bodily life without wine nor wine without bread Therefore two Signes were appointed to shew that wee haue our whole nourishment by Christ. Qu. What resemblance is there betweene the Wine and Christs blood A. As Wine maketh glad the heart of men and a man hauing tasted of it forgetteth the trouble and the miferie that lies vpon him So the blood of Christ which speaketh better things then the blood of Abel euen peace and saluation to those that killed him bringeth vnspeakable ioy and comfort to the heart Eph. 2. 13. Secondly as wine breeds good blood good spirits in a man and a man hauing tasted of it the very colour and the strength of it will appeare in his face yea it will make his very breath smell the sweeter for it So the blood of Christ breedes good thoughts and good desires and good affections in the heart and a man hauing tasted of it by faith all his actions and all his thoughts will be full of the good taste and good relish of the same Q. When did Christ ordaine this Sacrament A. After Supper that is after the eating of the Paschall lambe When they had now sufficiently filled themselues with meate and so needed not any further nourishment for this life to shew that it is not the bodily life but the spirituall that hee seekes to feed and to nourish in them Luke 22. 20. Q. What learne wee by this A. That men must come to the Lords Table not to fill their bellies but to seed their soules to haue their faith strengthened their zeale kindled their loue increased all their graces to bee quickened in them Qu. What else may bee obserued in the time A. That the Disciples hauing
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
that they do not spare them and why it is for their health c. So must we thinke and conceiue that when God doth not heare or grant our requests he heares so farre as it is for our good though he doe not heare vs to our wils For it is a dangerous thing to bee heard according to our desire Because thus Christ heard the Diuell when he suffered him to enter into the heard of swine or we may say thus This is not the greatest mercy to be heard according to our will but this to be heard for our profit when God giues vs that onely which is best for vs. Secondly That we must pray in loue For Christ instructing vs to say Our Father would teach vs loue and charity that is not onely to pray for our selues but also in the behalfe of our brethren for this is a duty requisite in our prayers to take in the whole Communion of the body of Christ that euery one may haue a part in our prayer So holy men of God haue done before vs Dauid saith Pray for the peace of Ierusalem Peace be within thy walls and prosperity within thy Pallaces He prayes God to heare the prayers which he made speaking and praying and confessing his sins and the sins of his people Whereupon an Angell came flying vnto him Pray one for another in the time of trouble Thus by the rule of Christ we must not onely pray for our selues in faith but for our brethren also in loue and compassion and fellow feeling of the wants needs one of another When many ships Trade and Traffiicke vpon the sea some goe for one thing and some for another some goe to one place and some to another and yet all tends to the good of the Countrey So it is in the prayers of the Saints some pray for one thing some for another some for grace some for remission of sinnes some for peace of conscience some for temporall blessings and yet all in the end for the good of the Church I should now come to speake of the Duties of them that pray but first I must a little enlarge my selfe in the former of Faith and Loue which should haue beene touched before Faith being a maine pillar and foundation whereupon this building of prayer consists yea such a one as I may truely affirme Sine qua non Ere I goe further I will shew two grounds of Faith 1 A perswasion of the power of God that he can 2 A perswasion of Gods willingnesse that hee will helpe vs. For if we doubt either of his power that he cannot or his will that he will not helpe vs though he be able We can neuer pray in Faith that is with vndoubted assurance that God will heare vs. And because the greatest questiō is of the will of God for not many especially amongst Christians I suppose doubt of the power of God Christ first resolues and settles vs in that point and shewes that God is Our Father and because he is our Father we shall be sure to find a most fatherly affection in him that no father shall be so ready to heare the requests of his children as the Lord will be to heare vs in all things we pray for So that this is one ground of our Faith not to thinke we come vnto God as vnto a stranger that doth not respect or regard vs in our needs but we come to him as to a Father and one that doth loue vs tenders vs and will be as ready to releeue vs as the dearest friend we haue in this world So Dauid saith Psal 103. 13. As a father pittieth his children c. And Malach. 3. 17. I will spare them as a man spareth his owne sonne that serueth him The prodigall sonne when he had slipt away from his father and naughtily spent all he had he had no hope to returne with any comfort but this Ibo ad Patrem c. I will goe to my Father c. Howsoeuer I haue been a bad and a lewd child yet I thanke God I haue a good Father to goe to This now is our very case Alas wee haue runne away from God as farre as euer did the Prodigall sonne from his father we haue spent all we haue nothing left by our bad husbandry onely wee haue this hope and comfort remaining that still we haue a good Father to goe to God is our Father who will heare vs receiue vs releeue vs and this as I said is the ground of a Christian man that he may pray in faith which thing holy men in their prayers haue much regarded Isa. 63. 16. Though Abraham be ignorant of vs doubtlesse thou art our Father c. and chap. 64. 8. But now O Lord thou art our Father wee are clay c. worke of thy hands Yea our Sauiour Christ himselfe in this very Preface of Prayer argues from the very disposition and nature of an earthly Father Matth. 7. 9. For what man is there if his sonne aske bread will hee giue him a stone c. from whence his inference is If yee then being euill can giue good things to your children who aske c. how much more will your Father which is in Heauen giue his holy Spirit vnto those who aske it So that this needs must be a goodly comfort vnto a poore Christian to consider of because it is our Father not a stranger our good Father our louing and compassionate Father that deales with vs so that wee shall easily find him inclined to goodnesse and mercy towards vs. Many places of Scripture doe inlarge this and all to strengthen our faith and make vs come the readier vnto God Psal. 27. 10. Though my father and my mother should for sake me yet the Lord will gather me vp c. Isa. 49. 15. Can a woman forget her child and not haue compassion vpon the sonne of her wombe Yea they may c. Where the Lord himselfe shewes and sayes that hee will not forget vs so that knowing this loue care and tendernesse of the Lord that he hath this fatherly affection in him we may well thinke the Lord will be most ready to heare and helpe vs in all that we pray for Alas they that be not thus perswaded that God hath such a heart bosome and bowels of loue open vnto vs that he hath a fatherly care and compassion towards vs he I say that hath not this sweet and comfortable apprehension of God that knowes not God to be a Father to him must needes make faint and cold prayers vnto God But whosoeuer shall be perswaded in his soule that the Lord is become a Father vnto him accepteth of him as his son what is it but that such a man may hope for at the hands of God which as I said is the first ground of our Faith viz. A perswasion that God will heare vs when we pray vnto him
and too heauy for them to beare so the best is but a yoake and many times a heauy yoake too but in the sweet Kingdome of Christ there shall bee nothing offensiue to vs as it is saide of the Angels at that day And they shall gather out of his Kingdome all things that offend saith our Sauiour So it is said There shall bee no more sorrow Bees wee know bee driuen from their Combes and Honey with a little smoake euen so the vexations puthers and smoakes which wee finde on these earthly kingdomes should make vs all long for that happy Kingdome of Christ wherein there shall bee nothing to annoy vs. Thirdly Because earthly Kingdomes they yeeld vs peace and tranquillity but for a time onely for either they end or we end and so all comes to nothing But our happinesse in Christs Kingdome shall be for euer and euer for when we haue liued a hundred thousand thousand yeeres in the full inioyment of it wee haue more and more and more ages without end to possesse it therefore Heb. 12. 28. it is called a kingdome which cannot be shaken good reason then haue wee whose eyes he hath opened to behold this kingdome to pray especially and groane for it Now there be two wayes whereby the kingdome of God may come vnto vs. 1 Generally at the day of Iudgement 2 Particularly at the day of our owne death We pray for both these First that God would bee pleased to sold vp the times make an end of this world hasten the great comming of his deare Sonne Thus the Saints cry vnder the Altar How long Lord Holy and true dost thou not auenge our blood on them that dwell on the earth We know this kingdome of Christ cannot come but first there must bee a dissolution of this world when all the glory thereof must turne to nothing as Peter speakes The Earth and all the workes thereof shall be burnt vp God forbid therefore that the world or any thing in it should make vs loath to come to Heauen rather let vs be contented to suffer the losse of all so we come thither to enioy this happy and blessed kingdome of the Lord Iesus for which we are commanded to pray Which as we pray for so must we be carefull to fit and prepare our selues for it that when it commeth it may come to our comfort we all pray Thy Kingdome come But know O man if thou hast not fitted and prepared thy selfe for it if thou dost liue in thy sinnes if thou hast had no care nor regard of reconciling thy selfe to Christ for thy saluation if thou hast not beene throughly washed ouer and ouer in the blood of the Lambe Oh whensoeuer this kingdome comes I foretell thee in the Name of the Lord it will come to thy cost to thy ruine and vtter desolation in the day of Christ. Therefore consider of this all yee that liue in known sinnes without repentance yea pray I say that the Kingdome of God may come and oh what haue you to doe with the day of the Lord This comming shall be sorrow woe confusion darknesse nay Blackenesse of darknesse and tempest vnto you for euer and reiection from the presence of CHRIST but if you would haue comfort of CHRISTS comming liue well and be prepared for it with the Wise Uirgins hauing Oyle in your Lampes and your Loynes girded Secondly wee pray that though this generall comming be deferred yet that by death as by a close doore we may be let in into this kingdome So that whereas the men of this world desire nothing more then to liue still here hang as it were vpon the pleasures of this life sauour nothing but of earth and earthly contentments the true mortified Christian professeth another thing he desireth to leaue all and goe home to Christ as soone as may be So Iob If a man dye shall he liue againe All the dayes of my appointed time will I waite till my changing shall come c. and Paul Philip. 1. 23. professes I desire to bee loosed and to bee with Christ which is best of all It is true indeed that no man may desire the day of death out of discontentment with life because of the trouble and crosses of this world It was Jonas fault to doe so yet in two respects one may pray for death yea his owne death First That we may make an end of sinning and offending GOD that whereas hee euery day breakes out in the dishonouring of GOD which vexes and grieues him hee may pray the Lord to shorten these dayes of sinne with abatement of our dayes so finishing our offences as Saint Paul does O wretched man that I am who shall deliuer mee from the body of this death Secondly That wee may enioy the blessed fruition of the presence of God as his holy Angels doe Moses you know desired but to see the backe parts of God on the holy mountaine for hee could not see his face and liue If Moses so desired to see but a glimpse of his glory as it were through a creuice or a chinke how much more excellent will be the shining of his face in full glory therefore because euery day wee liue in this world wee lose a day in Heauen as detained from him who is our true life indeed wee may therefore pray that as soone as may be wee may finish vp our course in this world and cry to be away to goe home to the house of our Father to the possession of a better life the Kingdome of Glory and happinesse prepared for vs for which wee are taught to pray Thy Kingdome come 3. PETITION Thy will be done euen in Earth as it is in Heauen WEe haue heard before that in the first Petition we pray for the glory of God and in the second for the means of his glory that is that the kingdome of God may come into our hearts and rule vs by his Spirit Now in this third Petition we pray that we may be contented to submit vnto it and be alwayes ready to doe the Lords will and not our owne So that whereas in the former Petition we prayed for the inward gouernment of God the worke of grace holy motions striuings in our selues that the Lord would do his part now we pray that we may be willing to doe our part not resist this inward gouernment of God bee ready euer to yeeld obedience vnto it All the Question as one sayes very well betwixt God and vs is whose will shall be done Gods will should but man is vnwilling to haue it so but aspires to haue his own will for the rule of his actions this is that which breeds all the quarrell betwixt God and vs Now our Sauiour Christ he teaches vs in this Petition to giue all the Souerainty to God to take his part against our selues praying to doe his will whatsoeuer may befall vs in this world Thus haue we
troubled thoughts for the things of this life Wherefore our Lord hauing a regard to this our weaknesse would first ridde vs of the care of these earthly things that we might with the more care and attention apply our selues to heauenly Reason 2 A second Reason is That by experience of the smaller things we might climbe vp to the hope of greater For at first men be not easily perswaded of the Remission of sinnes and high Mysteries of eternall happinesse but must be brought to it by steppes and degrees Therefore our Sauiour worketh vpon vs in this place with a secret wisedome that by finding God to be good vnto vs in food and rayment the things of this life we might learne to rest and relie vpon him for a better life to come for it is a sure thing that he who will not trust vnto God for meat and drinke and such like will not trust him for the saluation of his soule and hee that thinkes that GOD will stand with him for a piece of Bread will neuer beleeue that God will giue him pardon of his sinnes and heauenly glory Christ therefore would haue vs begin at the smaller that finding the Lord fauourable and friendly in these lesser things wee may be drawen to conceiue that he will be as graciously inclined in greater matters As a man that would try a vessell first he puts water into it and such meane liquor And then if it hold water well he is the more bold to trust it with Wine or Rosasolis and the like So when we finde God to be good vnto vs in the meaner things of this life this makes vs the more bold to relye and rest vpon him for greater things belonging to eternall saluation Now to come to the Petition it selfe therein are diuers particulars to be considered 1 What it is that we pray for Bread 2 Of whom we aske it Of God Lord doe thou giue it meaning if God doe not giue it we shall neuer haue it 3 By what right Of Free-gift we doe not deserue it but pray doe thou giue it vs good Lord. 4 What quantity of Bread wee pray for Daily Bread onely so much as is sufficient to sustain vs for a day 5 Whose Bread we pray for Our owne not bread of others 6 For whom we aske For our selues and others 7 For how long time Onely for a day Giue vs this day our daily Bread Concerning the first thing we aske Bread herein we are to consider 1 The Extent of the Tearme 2 The Limitation of it First for the Extension of the Tearme by Bread our Sauiour Christ doth not meane that God should giue vs bare bread and nothing else But by Bread he meanes all things else as needfull to mans life as Bread is so that whatsoeuer is comfortable and helpefull to the life of man is here couered vnder the name of Bread as wee see 2 Sam. 9. 7. Dauid said to Mephibosheth and thou shalt eate bread continually at my Table Thereby meaning all things concurring to the comforts of this life So Isa. 4. 1. We will eat our owne bread and weare our owne garments c. That is liue of our owne prouision get all things needfull for this life So that by Bread heere as in many places of Scripture our Sauiour Christ meanes all manner of comforts of this life For wee know that many haue bread yet if they haue not other good blessings of God houses and harbour fire and water sleepe health and rest they may for all that perish therefore when we pray for bread we pray that the Lord will giue vs whatsoeuer is needfull to sustaine our weake and fraile life in this world And for the Limitation we know that bread is a necessary and a needfull thing It is not a friuolous thing of superfluity that we may well want but a most necessary thing wherein our Sauiour Christ hath heere so bounded our desires to guide them to needfull things onely Bread or that which is as needfull as Bread so that if we once goe beyond the compasse and reach of bread If wee desire a thing that is not needfull a superfluous thing to nourish vanity and pride then we may not expect that the Lord will giue vs that thing which we pray for because being not Bread it is out of the compasse of the Lords grant of which the Lord complaâ—nes Psal. 78. 18. of his people And they tempted God in their heart by requiring meat for their lustes So Jam. 4. 3. He tels vs why Christians aske and haue not Yee ask and haue not because ye aske amisse to spend vpon your lusts c so that our Sauiour Christ by limiting vs to Bread alone teacheth vs to aske only things needfull at the hand of God Obiect But why doth the Lord heere mention Bread onely and nothing but Bread Ans. I answer this is to teach vs that if God giue vs nothing but Bread onely yet wee must be contented If God giue more we must be more thankefull but if the Lord abridge our dyet and bring it to bread onely that is to so much as will maâ—ntaine life and soule together as we say yet we must be contented because wee haue as much as we pray for So Iaâ—kobs practise and prayer was Gen. 28. 20. And will giue mee bread to eate and cloathes to put on as the Apostle wils vs 1 Tim. 6. 8. When we haue food and raimâ—â—t let vs therewith be contented all ioyning here with Christs precept for our direction Secondly We aske it of God Lord doe thou giue vs our Bread where in we are to take notice of two things 1 Of our dutie that we seeke for Bread no where but at the hands of God 2 Of our weakenesse and frailty that haue nothing of our selues but what God giues vs. Concerning the first wee haue many examples in Scripture to teach vs to lift vp our eyes and hearts to heauen in prayer looking for nothing else-where that belongs to the comforts of this life For saith Dauid Psal. 136. 25. It is he which giueth food to all flesh So Psal. 145. 15. The eyes of all waite vpon thee and thou giuest them meat in due season Thus all good things are to be sought for from God What a wretchednesse is then amongst men of this world and grieuous sinne when they haue any sicknesse lamenesse strange diseases or vnlookt for accidents they doe not seeke God for their daily Bread or mitigation of those things by prayer or humbling themselues before God but runne to Soreerers and Witches and vnlawfull meanes as though the Diuell were more mercifull then God or Hell more ready to afford them comfort then Heauen O the end of such is fearefull as that of Saul whom the Lord is said to haue killed because he asked counsell at a familiar spirit Some other examples there be to this purpose but I passe them But the
these are in a man nor in a mans will vntill God worke and fulfill them by his mightie power For first a man hath not eyes to see the good things of God Deut. 29. 3. saith hee Yet the Lord hath not giuen you a heare to perceiue and eyes to see and eares to heare vnto this day Secondly man hath neither desire nor appetite till God worke it in him as it is Phil. 2. 13. For it is God which worketh in you both the will and the deed or to will and to doe of his good pleasure Thirdly though wee had eyes to see good things and will to delight in them yet haue wee no strength and power to performe them vntill God will as Iohn 15. 5. For without mee you can doe nothing So then this is the doctrine of Repentance that if God worke not in a man these motions by his power there is no repentance Nay we see God onely workes man vnto repentance by the power of his Spirit and Grace so that hee is the first Cause of Repentance Of which let this be The Vse Vse 1 That because the Efficient cause of Repentance is God onely wee must say as St. Iames saith If any man lacke wisdome let him aske of God that giueth vnto all men liberally c. So let vs say of Repentance if any man lacke repentance let him aske it of God and hee will giue it him It is said of the Rocke Psal. 78. 20. Behold hee smote the Rocke that the waters gushed out and the streames ouerflowed c. Euen so let vs pray God by the power of his Spirit and grace to smite so hard vpon our rockie hearts that by and by may gush out from vs floods of repentant teares Vse 2 Secondly let vs learne to take God at his offer or else at another time wee may goe without it and hauing it let vs stirre vp our selues to be thankfull to God for it Cause of Repentance 2 The Second Cause of Repentance is called The Instrumentall Cause and that is the preaching of the Word as it is Luk. 24. 27. saith hee And that Repentance and remission of sinnes should bee preached in his Name amongst all Nations so that preaching is the Instrumentall cause thereof for though God giue Repentance it being wrought by him in vs yet hee doth it by meanes wee must not thinke that God will open the Cloudes and come downe from heauen and poure Repentance into our hearts or drop it in vs but hee hath ordained that wee shall get it by the preaching of the Word for thereby wee are made partakers of the graces of his holy Spirit Now consider there are two things to effect this The Preaching of the Law and the preaching of the Gospell the first that a man may see his sinne and the fearefull estate hee is in by the same The second that he may finde there is a remedie and that it is not in himselfe The Law prepares a man for Repentance shewes him all his sinnes and his damnable estate before yea it terrifies the conscience euen to the very flinging of him downe to hell and though this be not an infallible signe of grace to be thus terrified and restrained yet it is the occasion of it because it helpes to prepare vs and make vs willing to lay hold of Repentance as God workes in vs. As a man that makes choice of a tree to build with first he cuts it downe with his axe ere hee lay it flat vpon the ground and when he hath done so then hee applyes his line and tooles vnto lopping the boughes and so hewes it and squares it to make it the fitter for his worke Euen so doth the Lord first hee beates a man flat downe with the sentence of the Law and horrour of his sinne and then hee lifts him vp and restores him with the promises of the Gospell And whereas many thinke that it is a strange worke of God to deale thus with a man and that when God doth deale thus that man is in a wofull and lamentable estate the truth is that then the Law from God is a fitting and working a man to bee fit for eternall life and thus though the Law cannot bring a man to Repentance yet it is a meanes of preparation And then after this commeth the Gospell as a powerfull instrument and workes Faith and other Graces in vs by a diuine assistance The vse is Vse Because then the preaching of the Word is thus a powerfull cause of Repentance that wee make much of it and imbrace it esteeming it a pretious Iewell of Gods Treasurie yea and to seeke and hunger for it by all meanes If a man were grieuously sicke vpon his bed and that it were told him that in such a ground such a herbe did grow which applyed would quickly ridde him of all his paine and griefe if hee had any meanes to come by it sure hee would creepe thither vpon his hands and his feet to haue it no paines would bee irkesome vnto him so hee might recouer his health againe euen so when a man is deadly sicke of sinne as wee should all bee and it shall bee told him that in the preaching of the Gospell there is such a herbe of Grace the Flower of Repentance that will cure him of his sinne and restore him to the life of glorie I hope no man is so desperate and carelesse that will neglect the hearing of it Now what shall wee doe in this case but as it were to creepe on our hands and knees that is to vse all meanes to attaine the same and bee partakers of the benefites of the Gospell that wee may bee saued O! shall wee bee more carefull in such a case of our bodyes then of our soules Now besides these two Causes that may bring vs vnto Repentance there bee other three causes which are called Cause adiuvantes Helping or furthering causes because though they doe not worke Repentance in themselues yet they doe exercise a man to the helping and furthering of this worke in him I declare it by a similitude when one would saw a Tree three things are requisite vnto this worke First there must bee a saw which is the Instrument Secondly there must bee one to pull and mooue the saw to apply it to the Tree which is the Efficient cause Thirdly there must bee a certaine oylie and liquide matter to make the Saw runne which is Causa adiuvans the Helping cause which smoothes the Saw and makes it runne with case So it is in this great worke of Repentance the Saw or Instrument to worke is the preaching of the Gospell which doth sawe and worke vpon the conscience as the Instrument of God and God himselfe is the effectuall puller or workeman to worke Repentance in vs. So that Now the Helping Causes are especially three 1. The Mercie of God 2. The Iudgements of God 3. Our owne Considerations Helping
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
But when God had denyed him this request and told him he must die in the wildernesse hee went as willingly vnto the place of his death as wee doe to a feast or banquet So old Simeon when he had once gotten Christ into his armes became most willing to die Luke 2. singing that Song Now Lord let thou thy seruant depart in peace for mine eyes haue seen thy saluation this is the first thing in this holy disposition to be willing to die Wherefore it is a lamentable case that a number professing Christianitie should so hang vpon the world at that time like naturall men mentioned Psal. 17 14. Which haue their portion in this life whose bellie thou fillest with thy hid treasure c. It is wonderfull that worldlings doe thus but that Christians should doe so who haue layed vp their hope in God the comforts of saluation in Christ and expect this as thechiefest happinesse it is a wofull thing The good people Numb 13. when they saw the clusters of grapes which were brought vpon a barre betweene two men they made hast towards the land of promise and incouraged one another to rise vp and enter euen so when God hath giuen vs some first fruites of the Spirit some taste of the ioyes of the life to come some little grapes of our heauenly countrey what should we doe but make haste and dispatch speedily to enter into the full possession of the same Secondly One must then let all goe and apply himselfe wholly to the saluation of his soule So wee see the good theefe did when hee came to die all his care was for the saluation of his soule though hee hung in paine and torment yet hee prayes to Christ not for reliefe from death or to ease his paine but onely that Christ would remember him when hee came into his kingdome Euen so must wee doe when we come to die wee must not looke after our paines nor after our ease or worldly accounts but that our soules may bee saued how wee may stand before God with an vpright conscience If a mans house be on fire and hee cannot in this danger saue all his goods hee will yet apply himselfe to saue his best things carry out his jewells plate and money with some of his best houshold stuffe that if any perish the worst may burne first Thus must a man doe at the day of death when hee sees that he cannot saue all because he must lose his soule or his goods the best way then is to let all goe and wholly to apply ones selfe to saue his soule at the day of death Thirdly One must labour to die in faith as hee hath liued therein as Heb. 11. 13. It is said of the Fathers all these died in faith They died not all in their beds nor of a lingring sicknesse nor amongst their friends for some were sawen asunder some stoned but all died in faith And our Sauiour Christ wee know when hee came to die and his very greatest extremities of death vpon him on the very agonie of death hee did wholly rest vpon God crying out My God my God so must wee doe in the greatest paines and calamities of death yea in torments wholly cast ourselues vpon Gods loue and fauour as our surest hold wee should shut vp our eyes and cast our selues on his mercie with full perswasion that though wee shall dwell in the dens of death for a little while yet one day he will raise vs vp and make vs partakers of Heauen where wee shall haue the comfortable presence of God and his holy Angels and blessed Saints for euer It is obserued that when a man is in danger of drowning looke what they haue in their hands they hold fast and neuer part with it no not when life leaues them so must a Christian soule doe in the time of death cast vp his armes and lay hold vpon Christ neuer part with him no not when the last breath leaues him The Faith a Christian must die in consists in three things First He must die in the faith of his owne Reconciliation with God that God is at peace with him and become his good Father by the meanes of Iesus Christ and therefore boldly to go vnto God as vnto our Father knowing that no childe can be so welcome to his father as we shall be vnto the Lord our God which is the comfort that the Church hath left vnto her by Christ Ioh. 20. 17. Goe vnto my brethren and say vnto them I ascend vnto my Father and your Father and vnto my God and your God As if hee should say Let it be your comfort that God is your Father heauen is your home he is not a stranger vnto you but your God is more compassionate then any earthly father can be This way onely the Prodigall sonne took for mercie when his case was desperate Luk. 15. 18. For hee thus disputed with himselfe whatsoeuer I haue beene or wheresoeuer I haue liued it is no matter yet because he is my Father I will goe home and craue pardon in hope of mercie So must a man thus by the meanes of faith say I will goe to God as to my Father Though I walke in the midst of the valley of the shadow of death yet will I feare none euill for my Father will haue a care of me in all estates I am his this man may depart with comfort and finde ioy and peace accompany his passage Secondly A man must die in the faith of his owne happie and comfortable estate after death that being a true penitent death shall be nothing else but a doore to let him into euerlasting life So that as Christs death Luk. 9. 31. is tearmed Transitus a departing a passage onely a passing from one place to another so death is but a departing a passing from earth to heauen from sinfull men to be with God Saints and Angels and with the spirits of iust men come to perfection from things transitorie to things euerlasting To this effect Iob speakes Iob. 14. 14. If a man die shall hee liue againe and all the dayes of my appointed time will I waite vntill my change come So Paul Philip. 1. 23. I desire to bee dissolued and to bee with Christ. Againe For wee know that if our earthly house of this Tabernacle bee dissolued wee haue a building of God an house not made with hands which is eternall in the heauens Whereby is signified the state of eternall glorie and life euerlasting and therefore as old Iacob reuiued when hee saw the Chariots and horses come which should carry him into Aegypt so because death is the fierie chariot of Almightie God whereby all his children and chosen are carried home vnto eternall life let vs comfortably lay hold vpon faith when wee see the chariots of Almighty God stand ready at our doores and reioyce
Resurrection of the Body Life Euerlasting Prayer Our Father Which art in Heauen Hallowed be thy Name Thy kingdome come Thy will be done c. Giue vs this day our daily bread Forgiue vs our sinnes And lead vs not into temptation For thine is the kingdome c. Sacraments Baptisme The Lords Supper 1 Prayer what it is 1 Sam. 1. 13. Psal. 20. 4. Ephes. 5. 19. Hos. 7. 14. 1 Kings 8. 39. Gen. 13. 11. Fowles Abrahams seruants Gen. 22. 5. Psal. 5. 3. Psal. 25. 1. Damasc. lib. 3. Cap. 24. Fiery Chariot 3 Psal. 10. 7. Psal. 27. 4. Matth. 20. 10. Exod. 17. 4. 2 Chron. 20. 12. Iam. 1. 5. Ground Many hands 2 General point in prayer Iohn 5. 11. Obiections against Prayer answered Malac. 3. 6. 1 Obiection answered Sunne eyes shut Dionis cap. 3. de Diuis Nominibus Sicut si quis slans c. 2 Obiection answered 2 King 20. 5. Act. 27. 31. Reasons why we must pray Psal. 50. 15. Luke 22. 46. Iam. 5. 13. Augustine 2 Reason why we must pray Marke 11. 24. 1 Iohn 5. 14. Iohn 4. 11. Deepe well August Ascendit Precatio discendit misericordia Gregor Oratio in terra o pater in Coelo c. Chrysost. Hom. 53. ad P. idem Feeding fountaine 3 Reason why we should pray Psal. 14 4. Isa. 46. 7. Temple robbery Child weake 4 Reason why we must pray Iam. 4. 2. Gen. 24. 12. and 26. Seed sowne 1 Reason why Christ giues a direction to pray Luke 11. 1. Hosh. 14 3. Gen 47. 12. Iosephs Piety 2 Reason why Christ giues a direction to pray Rom. 8. 26. Cyprian Isa. 58 3. 1 Chron. 15. 13. 3 Reason why Christ giues a direction 10 pray 1 Iohn 14 Woman of Tekoah 2 Sam. 14. 19. Cyprian 2 Maine Branch Note Psal. 10. 17. Psal. 108. 10. Speech to a King Seamooued A Cloâ—… 〈◊〉 Phil. 4. 6. Iam. 1. 5. Rom. 10. 14. 1 Reason why Prayer must be directed to God onely August lib. de vera Religione cap. 55. 2 Reason why Prayer must be to God onely 1 Cor. 3. A Clocke 1 Lib. de Inuocatione Sanctorum 1. 20. August lib. 114. Enchirid. Maledictus c. Chrysost. Hom. 9. Quandâ— orat quis c. 1 Affection wee must pray in 2 Cor. 6. vlt. Iam. 1. 6. Marke 11. 24. Augustine A Corrasiue Mothers diligence and loue 2 Affection we must pray in Psal. 122. 6. Dan. 9. 20. Iam. 5. 16. Ships trading Two grounds of Faith Psal. 103. 13. Malach. 3. 17. Isa. 63. 16. and chap. 64. 8. Matth. 7. 9. Psal. 27. 10. Isa. 49. 15. 2 Ground of Faith Isa. 3. 7. Psal. 50. Psal. 115. 3. Deut. 33. 26. 2 King 9. 14. Matth. 8. 2. Psal. 8. Matth. 14. 36. Psal. 122. 6. Iam. 5. 6. Sicke man Marke 2. 3. 3 Affection to pray with Heb. 12. 9. Eccles. 5. 1. Gen. 18. 2. Gen. 32. 10. Rudinius in Gen. 24. Rebekah Water conueighed Matth. 3. 14. Iohn 13. 8. 4 Affection of Prayer Elias Ionathans Arrowes 1 Dutie of them that pray Acts 5. 4. Hos. 1. 10. 2 Duty Mal. 2. 10. 1 Iohn 3. 1. 3 Duty 1 Pet 1. 17. Ierem. 3. 5. Meaning 1 Thing prayed for the glory of God Rom 9. 3. Exod. 32. 32. 1 Kings 19. 14. Isa 37. 34. Matth. 4. 10. Gen. 4. 7. Exod. 3. 7. 2 The discouery of our corruption Gen. 11. 4. Dan. 4. 30. Hagg. 1. 3. 2 Sam. 7. 2. 1 Grace we pray for 1 Pet. 3. 15. Rom. 15. 6. 1 Cor. 6. vlt. 1 In our hearts 2 With our mouthes Luke 2. 20. Shepheards Iob 1. vlt. Reuel 14. 7. Reuel 19. 7. 3 In our liues Matth. 5. 16. Rom. 2. 24. 3 Things to quicken our care of Gods glory 1 Psal. 19. 1. Reuel 5. 13. and 14. 1 Sam. 2. 30. Iohn 17. 4 5. Num. 20. 12. 2 Part of this Petition Psal. 96. 7 8. Ierem. 13. 16. Iob 1. 5. Gen. 18. 19. Iob. 12. 2â— Isa. 66. 5. Iohn 9. 24. 1 Sense of the Petition Ephes 2. 2. 2 Cor. 4. 4. Gen. 1. 15. Light House Sea-gaining 2 Thing obserued 1 For others Mat. 20. 31. Amalecke 2 Impediments in our selues Iohn 12. 42 43. Palsie man 3 Thing praid for in this Petition Definition of the Kingdome of grace Luke 19. 14. Esau. Gen. 27. 38. Rom. 7. 22 23. Sicke man Godly Differences and excellency of Christs Kingdome of grace before all others Isa. 32. 1 2. A further scope of the Petition 1 Tim. 2 1. Matth. 9. 38. Exod. 5. 7. Pharaob Pro. 29. 18. Isaac Gen. 22. 7. Colos. 3. 15. Psal. 48 vlt. Zeph. 3. 15. Blindman Deut. 28. 28. 2 Chron. 12. 8. Ambrose o quam multos habent Dominos c. Psal. 116. Psal. 37. vlt. Hosh. 2. 7. A Tenant Citâ—e 2 Thing we pray for is for the kingdome of glory Cant. 2. 16. Reuel 22. 20. Rom. 8. 22. Impertinent Dan. 4. 8. Rom. 13. 1. Lame man A Coach Reasons why we pray especially for the kingdome of Glory Matth. 19. 28. Iuke 22. 50. Matth. 13. 4â— Reuel 21. 4. Bees Hebr. 12. 28. 1 Thing we pray for Reuel 6. 10. 2 Pet. 3. 10. Iob 14. 14. Phil. 1. 23. Respects to pray for death 1 1 Whose will must be done Psal. 49. 8. Psal. 143. 10. 1 Pet. 4. 〈◊〉 Crooked stick Will of God opposed by three other wills 1 Ephes. 4. 25. Act. 5. 3. Hebr. 12. 16. Iohn 8. 44. 2 Ephes. 2. 3. Ierem. 44. 16. Iohn 5. 40. Acts 27. 12. Marriners Acts 4. 19. 2 Thing what will of God must be done Deut. 12. vlt. Psal. 119. 105. Marriners Pole-starre Iohn 5. 39. Iosh. 1. 8. Statute booke Ezek. 33. 11. 2 Pet. 3. 9. Bleeding wounds 2 1 Iohn 5. 23. Shipwracke Luke 22. 42. 3 General thing in the Petition House Field Ploughed Modus rei cadiâ— subpraecepto Heb. 8. 5. Psal. 14. 12. Isa. 64. 6 7. Philip. 2. 2. Marriners Heb. 1. 6. Phil. 3. 20. Ephes. 2. 19. How the Angels doe Gods will Psal. 103. 20. Psal. 119. 56. 2 Sam. 3. Ezek. 9 7. Dan. 8. 16. Luke 5. 5. Iohn 2. 7. Psal. 18. 44. Iohn 4. 34. Gen. 21. 12. Psal. 119. 16. Psal. 4. 7. Ezek. 3. 14. Dan. 9. 21. Deut. 6. Psal. 119. 4. Sound Violl Psal. 119. 33 Psal. 44. 18. Luke 1. 75. Retayners Isâ—l 18. 22. Psal. 119. 6. 1 To order ouâ— care Matth 6. 33. Luke 10. 42. Abrahams seruant 2 To moderate our care Water to a Mill. Why we pray for daily bread before remission of sinnes Iohn 4. 10. Vessell tryed 2 Sam. 9 〈◊〉 Isa. 4. 1. Psal. 78. 18. Iam. 4. 3. Gen. 28. 20. 2 Tim. 6. 8. Psal. 136. 2â— Psal. 145. 15. 1 Chron. 10. 13. Riuers Sea running See for this August Sâ—rm 43 Dâ— plenitudine Dei Isa 3. 1. Gen. 32. 10. 2 Sam. 7. 8. Rom. 6. 23. Gen. 28. 20. Prou. 30. 8. Shippes Low Meddowes ouerflowen Esaâ— Isa. 5. 3. Habak 2. 5. â—… Couetous man Mico Indenting Psal. 128. 2. 2 Thess. 3. 12. Matth. 4. Stones Isa. 11. 7.