our Repentance daily for so farre as a man is from Repentance so farre hee is from the Grace of life Now in Repentance wee must not take this libertie to suppose that some sober and sad thoughts as wee tearme them of Repentance will serue the turne O what doe wee in such slight accounts but euen cast away the saluation of our owne soules For as we heare Repentance is such a necessarie grace that whosoeuer casts away Repentance casts away the saluation of his owne foule Wee reade Ruth 4. 5. 6. that when offer was made to the kinsman to redeeme the land hee was contented till it came to the purchasing of Ruth the Moabitish woman at the hands of Naomi then hee gaue ouer and resigned his interest to Boas euen so it is with a number of men they would willingly come to heauen to purchase the field that is come to the happy estate of saluation and the kingdome of God but they will not haue it at the hands of Repentance they will not be humbled for their sinnes they will not forsake the world this is the reason why a number will lose eternall life rather then forsake the pleasures of the world and these sinfull vanities which continue so short a time and produce nothing but bitternesse and vexation of minde in the end Vse 2 A second vse is that seeing Repentance is such a necessarie grade without which none can be saued That all those who haue not alreadie repented must now repent if they desire to come vnto God to bee saued and behold God in his glorie or looke to stand justified before Christ seeing that without this Repentance there is no promise that doth belong vnto thee Indeed if a man care not for these things saluation and eternall life if hee doe not desire to be saued to see God on his glorie stand before Christ c. then let him line as hee lift and inioy the pleasures of this world But if hee care for these things looke after the glorie of the life to come desire the benefite of Saluation then let him repent if hee haue not repented already lest it come too late and a worse thing befall him for it is a dangerous thing to withstand and let slip the fit seasons of Repentance when Gods extraordinarie calls and mercies inuite vs thereunto and when hee inlightens the eyes to see better things As Act. 17. 30. the holy Ghost shewes And the times of this ignorance God wincked at but now commandeth all men euery where to repent The meaning of this is that howsoeuer hee did lesse regard this in the times of Ignorance when men tooke no care of these things yet now that they know from the light of the Gospell what is to bee done euery man must repent and come vnto God It must be our care to prouoke our selues vnto Repentance for our sinnes to pray God that wee may bee healed and humbled as wee shall heare hereafter Euery sinne that wee commit in this world must haue a Repentance for if wee repent not here on earth wee shall not repent either in Heauen or hell And therefore seeing Repentance is so necessarie let vs now repent if wee haue not repented already for delayes are dangerous and repentance is not in our power besides that diuers accidents may come which may hinder vs in this great worke of Grace Vse 3 A third vse is seeing Repentance is so necessarie a grace If a man haue not truly Repented hee must seeke to mend it wee see in Nature that if a bone be set awry the Surgeon hath no way to helpe it but to breake it againe and to set it right And euen so must a man doe by his Repentance if hee haue not truly repented his sinnes hee must renew his Repentance conceiue new griefe shed fresh teares and practise all the good Rules of Penitencie Wee see in reason if a man come to a great ditch to leape ouer if hee misse his rise yet hee will goe backe againe and againe and take his best aduantage rather then hee will fall in the midst Euen so must we doe rather then fall into the midst of Hell of eternall death to be damned with the deuill and his angels Wee must be contented to set vpon our Repentance againe and againe goe choose and practise new griefe sorrow and compunction rather then to perish for euer II. THE ORDER OF REPENTANCE with other Graces The second thing wee are to consider in the doctrine of Repentance is The Order of it compared with other Graces For this I conceiue that in order of Nature Faith is before Repentance but ordinarily Repentance shews it selfe before Faith in the life of a Christian. Euen as when a candle is brought into a roome the candle light first shewes it selfe before the candle come into the roome though it bee true there was the candle before there was light so it is with these two Graces Faith and Repentance first there must be Faith before there can bee Repentance and yet commonly wee see the fruits of Repentance before wee can see the fruites of Faith And so they are vsually so placed in the Scriptures Act. 20. 21. Repentance towards God and faith towards our Lord Iesus And Heb. 6. 1. saith hee Not laying againe the foundation of Repentance from dead workes and of Faith towards God Now that Faith is before Repentance in order of Grace it is made probable by this one Reason in stead of many Repentance as wee know is a sanctified Grace of God for no man can repent vnlesse hee hate sinne and no man can hate sinne vnlesse hee be sanctified But there can be no sanctified Graces in a Christian without Faith Heb. 11. 6. But without faith it is impossible to please God for hee that commeth to God must beleeue that hee is and that hee is a rewarder of those who diligently seeke him So then wee see that there can bee no Repentance without faith and Faith in order of nature is before Repentance So it may bee a generall comfort to a man that howsoeuer hee doe not feele Faith in himselfe yet hee may assure himselfe that hee hath Faith if hee haue Repentance for his sinnes and a desire to reforme himselfe from a sorrow and shame that hee hath thus long offended God because there is no Repentance without Faith Therefore be assured whosoeuer thou art if there bee a Repentance and Humiliation for sinne make no doubt of thy faith though as I said thou dost not feele it seeing Faith goes before Repentance Now for the better consideration of this wee must know The Difference betweene the workes of Faith and true Repentance First the Act or worke of true Faith is generally to beleeue the promises of the Gospell that all men who repent and beleeue shall bee saued The second Act or worke of Faith is to beleeue that the promises bee proposed
wring them off hurts himselfe more then the Irons doe Luke 21. 19. Q. What is the fourth point of godlinesse A. Wee must be diligent in commending our whole estate by earnest prayer vnto God For therein we doe the Lord this honour that we acknowledge our whole welfare to depend on him and it is he alone that blesseth all things that wee take in hand And therefore we must neuer begin any thing without prayer Wee must not eate vnlesse wee first pray God to blesse that we eate Wee must not giue vnlesse wee pray God to blesse that wee giue 1. Thessalonians 5. 17. Q. What is the Reason A. There is a double vse of the good things of God A lawfull vse An holy vse Q. What be they A. As when a man eateth or refresheth himselfe or sleepeth moderately when he vttereth his Comodities at a reasonable rate then he doth these things lawfully But when he sanctifieth and performeth all these things with holy prayer vnto God Then he vseth them not onely lawfully but holily too So that by this meanes our thoughts are holy and our workes holy our recreations holy yea and our sleepe is holy to the Lord 1. Sam. 3. 5. Q. What thinke you then of giuing thankes before meate A. It is a holy vse sanctified by the example of Christ and much commended by the Scriptures our Sauiour Christ looked to heauen and blessed the loaues and fishes Math. 13. 19. So did Paul Acts 27. 35. And wee reade of the people in the 1. Sam. 9. 13. That they would not eate of the Sacrifice till Samuel had blessed it And therefore their boldnesse is great that dare vse the creatures of God with greater boldnesse then Paul or Samuel yea and the Sonne of God himselfe would vse them Q. Is it not good to haue certaine sette times of Prayer in our houses A. It is very needfull the rather thereby to draw our selues into Gods presence and to bring our selues in remembrance of this great dutie that lyes vpon vs as Daniel 6. 10. Q. What are the fittest times to set apart for Prayer A. The Morning and the Euening In the morning we must pray that the Lord will leade vs throughout the day That hee will shrowd vs and shadow vs vnder the wings of his grace and be with vs in euery thing we take in hand And this may be termed the morning Sacrifice of a Christian Psal. 5. 3. At night againe we must reckon with the Lord for the sinnes of the day that we lye not downe in Gods displeasure but hauing reconciled and as it were made euen for our faults wee may sleepe in the lappe and bosome of the loue of God And this may be termed The euening Sacrifice of a Christian Psal. 141. 2. Q. How is this further declared A. As Noahs Doue hauing wandred all day abroad yet returned in the Euening to the Arke So we hauing toyled and laboured all day in the world yet at night we must bee carefull to returne and take vp our rest as it were with God Q. Are wee to rest our selues in this thing A. Wee must not thinke our selues discharged when these sett times of prayer be performed but many times in the day we must lift vp our hearts to God in the heate of all our businesse bethinke vs of the Lord who alone can prosper and blesse that which we haue in hand Q. What is the fift Point of godlinesse A. Wee must lift vp our hearts with great thankfulnesse vnto God for all his blessings and benefites that are vpon vs. For therefore Moses declareth in the first of Genesis how God made the Heauen and the Earth the Sunne and the Moone and all things here below To shew that if we haue any comfort in any thing in this world God the Creatour is to be blessed and thanked for it 1. Thess 5. 18. Q. Is it enough to thanke God for his mercies A. Surely no but as we are thankfull for his blessings so we must be thankfull for his iudgements too and therefore we must blesse God as well for our pouerty as we doe for our plenty as well for our weakenesse as we doe for our strength as well when we lose our comforts as when we haue them Iob 1. 21. Q. What is the Reason that so few are thankefull for their troubles A. Because men are not able to looke through the present euills that are vpon them into the speciall fauour and loue of God who by this meanes compasseth and procureth their greater good And therefore men thinke it an vnreasonable thing that they should thanke God for the losse of their wealth of their peace of their libertie and the like because they see not into that good which the Lord by this meanes will bring vpon them Rom. 5. 4. Q. How may we prouoke our selues to thankefulnesse A. First if we keepe a faithfull Register of the blessings of God and engraue them as it were vpon the gates of the soule that wee may behold in one sight and in one view all the rich blessings of God that are vpon vs Psalme 103 1. 2. c. Secondly if we consider how vnworthy we are of the least of those blessings which we inioy For we are not worthy the earth should beare vs the heauens should couer vs the Sunne should shine vpon vs. And therefore it is the Lords exceeding fauour that we are blessed in any measure and regarded of him 2. Sam. 7. 18. Thirdly if we consider our preferment in many of our blessings aboue other men and how they are thankfuller for halfe our happinesse then we are for the whole Math. 13. 17. Fourthly if wee consider how the number of Gods blessings groweth daily towards vs. So that if wee had cause to thanke God yesterday we haue greater cause to thanke him to day And if we haue cause to thanke him this yeare wee shall haue greater to thanke him the next yeare the Lords mercy still more and more increasing on vs Ezek. 36. 11. Q. What is the last Point of Godlinesse A. The sanctifying of the Sabboth which is one of the chiefest duties of a Christian as being the very sinnewe and the life of all the rest For though a man be neuer so sicke and diseased yet so long as he lyes at Physicke and vseth good meanes of health there is some hope he may doe well but when he lets his disease runne and will not come vnder the Physitians hands then his case is desperate wee haue little hope that hee will euer mend Euen so though a man be neuer so sicke and diseased in his soule yet so long as he hath care to sanctifie the Sabboth to partake in the holy Prayers and the Ministry of the Church there is some hope that in time these good things may worke vpon him But if he will not come to ioyne in these exercises of the Church if he haue no care to heare to
Q. What is the meaning when wee say we beleeue in God the Father A. Wee professe thereby that whereas God the Father was displeased with vs for our sinnes now he is reconciled to vs in the blood of Christ so that we dare boldly trust him with our whole state and perswade our selues that as wee call him Father so we shall finde him a Father euen most tender and fatherly affections in him Q. Wherein are wee to perswade our selues wee shall finde him a father A. First as a Father feeds his children and cloathes them and prouides things needfull for them though happily they deserue it not So we are to perswade our selues that God being become our gratious and good Father in Christ will feed vs cloathe vs and prouide for vs though wee deserue it not Math. 6. 31. Secondly as a father turnes not his children out of doores for euery fault So wee must not thinke God will cast vs off for euery sinne if there bee any hope of amendment in vs Iohn 8. 31. Thirdly as a father makes his sonne his heire and leaues him his lands and his liuing though hee keepe him short and vnder for a time So howsoeuer our portion bee but small in this world yet we are to beleeue God will make vs his heires and one day bestow his Crowne and Kingdome on vs Luke 12. 32. Q. What are wee to beleeue concerning God the Father A. Two things First that he is Almighty Secondly that hee Created Heauen and Earth Q How is God said to be Almighty A. Two wayes first because hee hath all might and all power in his hand and is able to doe whatsoeuer hee will in Heauen and in Earth no power being able to hinder his work and to hold out against him Psal. 114. 3. Q. God cannot doe all things for hee cannot sinne A. It is true that God cannot doe any thing that is contrarie to his Nature to doe Heb. 6. 18. hee cannot lye 2. Tim. 2. 13. hee cannot denie his word and yet he is Almighty Because these things imply not power but want of power Q. What meane wee when wee say Wee beleeue in God Almighty A. We beleeue not onely that God is Almighty in himselfe but that he is Almighty for our good and wee shall feele the benefite of that Almightie and infinite power that is in him Q. What vse may wee make of this A. It serueth to strengthen our faith not only concerning the things of this life but also of the life to come Qu. How for the things of this life A. Seeing God is Almighty that is able to do all things Wee know we are neuer so poore but God is able to enrich vs neuer so lowe but God is able to exalt vs neuer so heauy but God is able to reioyce vs neuer so entangled but God is able to loose vs Rom. 4 21. Q. How for the things of the life to come A. Seeing God is Almighty wee know that though our weakenesse be great and our corruptions many yet God is able to carrie vs comfortably through the vast and warring Wildernesse of this world into the land of happinesse and eternall rest Ioh. 10. 29. Qu. How is God secondly said to be Almighty A. Because all the might and power that is in any of the creatures is from God the least thing in the world being not able to moue it selfe but by the strength and power which it hath from God Q. What gather wee of this A. That the Sparrow lights not on the ground that a hayre falls not from the head that a leafe dropps not from the tree but it is ordered and disposed by the mighty hand of God Math. 20. 29. 30. Q. Doth nothing then happen by fortune and chance A. Surely no these are tearmes brought in to robbe God of his glorie in the gouernment of the world For euer that which seemes to be most casuall is caried wholly by a secret hand of God Prou. 16. 33. Q. What vse may we make of this A. First it will teach vs patience For seeing all things are wrought by the hand of God we make our account that sicknesse losses miseries they are all from God and therefore must be borne contentedly vnlesse in the pride of our hearts we wil lift vp our selues against the Lord 2. Sam. 16. 10. Qu. What is the second vse A. It will teach vs comfort for seeing nothing is able to lift vp it selfe without the Lord wee are to make our account that a dogge cannot wagge his tongue a wicked man cannot mooue his hand against vs without his leaue and licence who is our Father Ioh. 19. 11. Q. What is the third vse A. It will teach vs thankfulnesse For seeing it is God that worketh all in all it is God alone who is to bee blessed for all the comforts that we haue because it is he that enclineth mens hearts to vs and causeth this or that thing to doe vs good 1. Sam. 25. 32. Q. Why is God called the Creatour of Heauen and Earth A. Because he made Heauen and Earth of nothing all the power in this world being not able to worke vnlesse it haue some matter to worke vpon Heb. 11. 31. Q. How did God Create the world A. Wee must not thinke that the Lord lay labouring and soyling at it as wee see men doe when they build an house but as Psalme 35. 6. by the word of God were the Heauens made c. Q. What is meant by Heauen and Earth A. By heauen is meant Heauen and euery Creature in Heauen and by Earth is meant the Earth and all things in it so that the meaning indeed is that God created all Q. What learne we by this A. That if wee haue any comfort in any thing in this world in the earth that beares vs in the heauens that couer vs in the fire that warmes vs in the water that cooles vs in our eyes that wee see with in our eares that wee heare with in our legges that wee goe with God alone is to be thanked and blessed for it Q. Why is Heauen set before Earth A. Heauen is mentioned first to teach man to seeke it first and to begin our worke at heauen as God begun Q. What vse may wee make of this A. Hee that made all is able to destroy all And therefore in a moment God is able to strip and turne the wealthiest of vs out of all wee haue Q. What is the next Person we must beleeue in A. In Iesus CHRIST Q. What doth he Creed teach vs concerning Christ A. Two things 1. What his Person is 2. What his Office is His office is set our two wayes 1. By the Titles 2. By the actions of it Qu. What is the first Title A. Iesus which signifieth a Sauiour according to that Math. 1. 21. Thou shalt call his name Iesus Qu. What doth hee saue vs from A. From sinne and the punishments thereof
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
might be conuinced in their consciences to confesse that the whole Soueraigntie of glorie and renowne is due vnto him Q. Declare this more fully A. Wee pray that the Lord would stand vp for his owne glorie that the Lord would get himselfe glory and praise by blessing and defending the godly and by punishing and afflicting the wicked Q. Doe not many herein pray against themselues A. Wee all pray that if wee bee any lett or hinderance to Gods glory so that the Lord be the worse thought of for our sakes that hee will recouer his glory at our hands yee though it be with the destruction of vs. Q. What is the second thing wee pray for A. That wee may acknowledge with inward feeling of our hearts the excellent and holy things that bee in God that wee may doe the Lord this honour to thinke that he is most Mightie and therefore will defend vs when the whole world is set against vs that hee is most Wise and therefore will doe nothing but it shall be for our good That hee is most pittifull and therefore will pittie vs when no eye else will looke vpon vs that hee is most lust and therefore will stand vp in our iust defence Q. What is the third thing wee pray for A. That wee so liue and so carry our selues in the whole course of our wayes as God may haue glory by vs That as a good seruant doth his Master credite so the Lord may heare well for our honest life Q. What is the fourth thing that wee pray for A. That wee may bee so wholly possessed and taken vp with the care of the Lords praise that wee may neuer speake or doe any thing but with this minde and to this intent to get some honour and some glory to the Lord thereby Q. What are the euills that wee pray against A. First that wee may not bee so blinde but that wee may see the great glorie of God that shineth in the world his Prouidence wise gouernment care for his people and the Iudgements that hee brings vpon wicked men Secondly that wee may not doubt of any of the excellent things that bee in God That hee hath not power enough to protect vs Mercy enough to forgiue vs Wisedome enough to direct vs in the safest course Thirdly that wee may not dishonour the Lord by our vngodly and wicked life That wee may not bee a shame to the Gospell men thinking the worse of it for the loosenesse of our liues that professe it Fourthly that wee may not seeke our owne praise more then the praise of the Lord and so greedily hunt after our owne credite that wee care not in the meane time though the Lords honour lye in the dust Qu. What doe wee pray for in the second Petition A. For the meanes of Gods glory that his kingdome may come among vs. Q. How doth this Petition depend vpon the former A. In the first Petition wee prayed that wee might glorifie God and now we pray that God would rule in our hearts that wee may glorifie him the better For vnlesse God rule vs by his Spirit wee are so set to pursue our owne praise and peace and pleasure that wee shall neuer glorifie him sincerely while wee liue Qu. What is the meaning of this Petition A. Whereas the Deuills kingdome is come already and Sinne holds vp the Scepter in a number of our hearts wee here pray as men weary of it that Gods kingdome may here come into our hearts and the Deuill and sinne may no longer rule among vs. Q. What is the kingdome of God A. Gods kingdome is twofold The kingdome of Grace The kingdome of Glorie Q. What is the kingdome of Grace A. The kingdome of Grace is that whereby God gouerneth the hearts of the faithfull in this world Q. How doth God gouerne vs in this world A. Two wayes Inwardly By his Spirit Outwardly By his Word Q. How by his Spirit A. When by his Spirit and grace conueyed into our hearts hee not onely shews vs the good way wherein we should walk but also leades vs in the way and giues vs strength to continue in it and checks our hearts when we goe amisse Q. How by his Word A. As Princes rule their Subiects by those Lawes and statutes which they make So God rules vs by his Word hauing there taught vs what is right and what is wrong or what is lawfull and vnlawfull for vs. Q. What are the speciall good things that wee pray for A. Wee pray that God would giue his gratious and good spirit into our hearts to the gouerning and guiding of vs in our wayes that wee may so liue as the good Spirit of God would haue vs liue c. and further increase this good worke when it is begun Q. Doe all pray thus with desire to haue it so A. No many say Thy kingdome come that would not for any good Gods kingdome should come vpon vs Many would bee sorry in their hearts to doe no more then God would haue them doe to part with so many sinnes and leaue so many vanities as God would haue them leaue Qu. What is the second good thing that wee pray for A. That God would rule vs by his Word that wee may not be left to wander after our owne hearts but that wee may haue the word of God to a continuall directing of vs in an honest course Qu. What is the third thing A. Wee pray for all the good helpes and meanes that may further Gods kingdome and namely for good Ministers and good Magistrates Q. What doe wee pray for good Ministers A. That God would giue good Ministers to all places faithfull and able men full of Spirit and power who may build vp the decaies and the ruines of the Church and seeke vp the lost soules of their brethren and bring them home to the Fold of Christ. Secondly Wee pray that God would blesse and continue such as wee haue already that they may not be discouraged in their labours nor hindered in the Lords workes but may minister with great grace and cheerefulnesse amongst vs. Thirdly wee pray that God would make their Ministry effectuall to vs for our good that it may worke vpon our hearts to the killing of sinne and the strengthening of Gods graces in vs. Q. What doe wee pray for Magistrates A. First that God would raise vp such as may bee Fathers of the Church such as may tender Religion and wound with the sword of Iustice the head of all vngodlinesse in the land Secondly that God would blesse and continue those that be such especially our gratious King that his dayes may be as the dayes of Heauen and his Throne may be established in prosperitie and peace as long as the Sunne and Moone endure Q. What is the Kingdome of Glory A. It is that whereby God shall more fully raigne in vs in the world to come when all sinne and wickednesse shall be taken from vs.
is lifted vp and eleuated vnto God with intentiuenesse and deuotion according to that which Dauid saith Psal. 5. 3. In the morning will I direct me vnto thee and I will waite and Psal. 25. 1. Unto thee O Lord will I lift vp my soule c. Thus in prayer there must be alwayes an earnest lifting vp of the heart vnto God that whereas our affections ordinarily dwell here below by prayer they must be carried aboue Sunne and Moone and Starres to the very Throne of grace to seeke things needfull at the hands of God A learned Father defines Prayer to be nothing but a mounting vp of the heart vnto God So that prayer is like the fiery Chariot in which Elias was transported from earth into heauen euen so by Prayer we are carried out of ourselues out of this world and all worldly things to be present with God in the highest heauens So that there must be speciall excitation of the Heart in Prayer that thereby we may come neerer vnto the Lord himselfe which is the second thing to be obserued in Prayer The third thing in Prayer is that we be carefull to desire things that be needfull as Psal. 10. 7. Lord thou hast heard the desire of the poore thoâ— preparest their heart c. and Psal. 27. 4. One thing haue I desired of the Lord c. So Psal. 38. 9. Lord I powre my whole desire before thee c. So that in euery prayer there must be an earnest desire whence we may consider two things in Prayer 1 A sense and feeling of our owne miseries and wants 2 An earnest desire to haue them supplyed Concerning the first there must be a feeling and former apprehension of our wants By which meanes a man shall the willinglier pray for a supply of the same If we doe not find the Feauer feele the fits be not pressed with it as with a heauy burden no man will seeke to the Phisitian that is not sicke care for a fire that is not a cold creepe to a fountaine that is not a dry So there must be a sense of want and misery before men be induced to pray The blind men in the Gospell cryed after Christ Matth. 20. 10 and why because they had a sense of their owne misery that made them cry Others should haue seene the saluation of God blessed the meanes of their Redemption that God had sent into the world But oh as men buried in darkenesse they could see nothing onely the sense of misery makes men cry vnto God So Exod. 17. 4. Moses cryed vnto the Lord c. the sense of danger thus set him on O Lord saith he these people be ready to stone me c. Thus we see it must be a sense and feeling of our miseries and wants which must driue vs to prayer There must be an earnest desire to haue them supplyed for though a man see his wants and yet doth not regard them nor wish or indeuour to haue them releeued this man will neuer pray to God so that it is not enough for a man to haue a sense and feeling of his wants and to bustle vnder them and hang downe the head as a bulrush but he must earnestly desire and seeke supply for them at the hands of God So Jehoshaphat sayes 2 Chron. 20. 12. O Lord we be not able to stand but our eyes are towards thee c. So Iam. 1. 5. If any man lacke wisedome let him aske of God c. So that in prayer there must be a desiring of needfull things at the hand of God For as ground when it is dry opens it selfe into clefts and cranies and gapes towards Heauen as though it would deuoure the Cloudes So must the true Christian be affected in prayer earnestly desiring the supply of his wants at the hands of God Thus it appeares a man may speake words of prayer a hundred times and yet neuer pray truely if his heart be not disposed and affected to God Prayer being as I haue said first a motion of the heart secondly not euery motion but that which is eleuated and lifted vp to the Lord thirdly not euery lifting vp of the heart but whereby we desire things needfull fourthly there must be a sense of our wants fiftly and last of all yea chiefest of all an earnest desire to haue them supplyed And thus as when many hands lift at a burthen It is the easier heaued vp so when all these concurre together Prayer is the more fully made and the better accepted The second generall thing in this Duty of Prayer is Why we must pray For though the bare words of Christ might bee enough for vs and we should answer all temptations as the lame man answered the Jewes Iohn 5. 11. Hee who healed me said vnto mee Take vp thy bed and walke So we may say Hee who healed me with a plaister of his owne blood Hee that deliuered me by his owne death and payed the ransome for my sinnes ipse dixit mihi He said to me Pray thus c. Yet because much subtilty and infirmity lies in the heart of man I will a little enlarge my selfe in this point though I say this answer might be enough for vs. First then there be certaine Obiections to be answered Why we need not pray Secondly we will shew the Reasons Why we ought to pray The Obiections that may scale the heart of a man and put in his heart that he need not pray are two The first is Because no man can make any change or alteration in the Lord Malach. 3. 6. Ego sum Deus non mutor c. I am the Lord I change not Therefore if we cannot change God with our prayers to what purpose is it that we should pray I answer we pray not to make a change in God for God is vnchangeable but we pray to make a change in our selues that we may be capable of that goodnesse kindnesse and mercy c. that is in God A man that stands in the Sunne with his eyes shut If hee desire to haue the sight of the Sunne he must not thinke to haue it by making any change or alteration in the Sunne but he must make a change and alteration in himselfe open his owne eyes lift vp his owne eye-liddes and then see the comfortable light of the Sunne that shines about him Euen so if a man would participate of those precious and rich things that are in God the way is not to thinke by our prayers to make any change or alteration in Him but to make a change in our selues Draw our hearts and affections neerer vnto God As an ancient Father well obserues where he most excellently well opens the very same point c. The second Obiection is All things are decreed of God c. So that if God haue decreed this or that then whether we pray or pray
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
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
take fire with euery little sparke So ready are wee to be carryed away with euery little temptation wherefore our Sauiour Christ wills his disciples to pray That they enter not into tentation as knowing how feeble and weake they were to resist it Men know not themselues if they doe not know this how ready and proue they be to lay hold on euery tentation so that it is good for euery man to be iealous of himselfe If one had a body all of Gunpowder how carefull would he be not to come neere the fire afraid of euery little sparke euen so knowing our owne procliuity to sinne how ready euery sparke that is euery temptation is to take hold vpon vs we ought to be the more carefull by all meanes to flie away from the occasions of it O how ready are we to brag and vaunt of our strength that all the Diuels in Hell shall not be able to corrupt vs and thus many times associate our selues with Drunkards Swearers and vncleane persons Little do these men know themselues and their owne corruption that they be so apt to take fire and ready to yeeld to temptation And albeit they scape away with life as Iacob did yet many times they goe away halting and carry a wound and scarre with them to their dying day As let a man sticke a Candle to a stone wall though the Candle do not burne through it yet it will leaue a shrewd smutch behind it soyling the wall so as it will not easily be wyped out Thus it is with tentations though they doe not all the mischiefe they would and might doe they will yet be sure to leaue an impression of filth and staines behinde them The second part of this first Branch of the Petition is The Request that seeing we are so prone to yeeld vnto tentation we pray that God would not leaue vs vnto our selues or giue vs ouer to them but that we may bee kept by his power and mercy not onely from sinne but from all the occasions of it which shewes if we would keepe our selues from sinne we must shunne the temptation baits and prouocations thereunto or else not auoyding the occasion we shall neuer auoyd the sinne it selfe considering the procliuity of our nature vnto it Can a man saith Salomon take fire in his bosome and not be burnt goe vpon coales and not singe his feet entertaine many sinnes and not be faulty It is impossible Peter as we know was as bold and in shew as well setled as any man but when he came vnto the high Priests Hall and was thrust in amongst that wicked crew he thought it was good policy to say as they said doe as they did and so most shamefully denyed his Master but on the other side good Joseph as we reade was not onely carefull to auoyde the sinne but the occasion of it when he was inticed by his lewde Mistris he hearkned not vnto her to lie with her he durst not tarry in her cōpany So that herein consists the wisdome of a Christian to auoyd all the occasions and prouocations vnto sinne When the Lord determined to cause the flood of waters to cease from off the face of the earth It is said he stopped the fountaines of the deepe and shut the windowes of heauen So because there be certaine floods of sinne in vs wee must stop the fountaines below and the windowes aboue all occasions and prouocations leading vnto it that we may auoyde the torrent and ouer-flowing thereof Chrysistome sayes well It is an easier matter to auoyde the occasion then when the occasion is offered to auoyde the sinne An easier thing for a bird to flie by a snare then when shee is intanglèd with it to escape out of the danger and auoyd it Thus must the wisedome of the Lord teach vs wisedome to auoyd the occasion as the sinne it selfe But from hence ariseth a great question Quest. How can the Lord be said to lead vs into temptation seeing Saint Iames sayes That God tempteth no man to sinne Ans. I answer It is one thing to lead a man into tentation and another thing to tempt To lead a man into temptation is to permit a man to be tempted to giue way to the Tempter and this God doth in Iustice. For Saint Paul sayes God gaue the Gentiles vp to their owne lusts and by the Apostle it is said He sent vpon others strong delusions yet doth not God tempt a man to sinne but the diuell onely and his owne concupiscence but God in his Iustice first giues way to the temptation as is plaine by that place 2 King 22. 20. Where God is brought in asking this question Who shall intice Ahab to goe down to battell and fall at Ramoth Gilead and so vpon the offer of an euill spirit to performe this office God sayes Goe thou shalt intice him and shalt also preuaile So that though God tempt no man to sin yet no man is tempted but the Lord is the chiefe orderer and guider of the temptation As when a man sets a Dog vpon a Beare It is the Dog that flies vpon the Beare and lugges him and puls him but it is the man that sets the Dogge vpon him and guides and ouer-rules him in all that hee doth So is it in temptations it is the Diuell and our owne flesh which tempts vs to sinne but it is God in his Iustice that directs ouer-rules suffers the temptation to ebbe and flow goe on and off at his owne will and good pleasure of which there be two Vses Use 1 First seeing God can lead vs into tentation that is seeing all power of tentation is in his hand this must make vs fearefull to displease him who can turne the Diuell Men Angels our owne corruptions loose vpon vs and set our selues against our selues Pilate thought to strike feare into Christ with this Knowest thou not that I haue power to crucifie thee and haue power to loose thee O but much more ought this to strike terrour vpon vs that the Lord who is Omnipotent hath power to free vs from tentation and when he pleases also to set all the world against vs vpon vs to torment vs. Use 2 Secondly seeing that all power of temptation is in the hands of God from hence ariseth the comfort of a Christian that the Diuell for all his malice cannot tempt vs one iot further then the Lord wil permit him for his malice is both limited and restrained at the Lords good will and pleasure else how liue we feed we prosper we escape we in dangerous tentations but that our God doth ouer-rule all his malice and power and make a hedge about vs as we see in Iob. Otherwise he hath malice and power enough to ouerturne and destroy vs all suddenly To this purpose Saint Paul sweetly speakes 1 Cor. 10. 13. That God will not suffer vs to bee tempted aboue that we be able c.
Iudg. 2. 4. came and set their sins before them the text saith That they lift vp their voice and wept and in another case of sorrow 1. Sam 7. 6. wee reade They poured out water before the Lord and therefore seeing such who of all others were most vnlikely to weepe did shed teares for their sinnes being prickt in conscience what shall wee thinke of others a great deale more tender-hearted what haue they done in secret before God Thus the conclusion is made good Use. Oh then thinke of this yee merry people of the world you that passe your dayes in ioy and pleasure that if the best of Gods people and seruants at one time or other haue and must shed teares and weepe for their sinnes O how great cause haue you to lay aside your meriments to bid farwell to your sports and to come downe into dust and ashes and there in the bitternesse of your soules mournfully and heauily to lament your sinnes before the Lord It is time that you exclaime and say Peccatum est causa tristitiae doloris Sinne will cause sorrow feare and lamentation either in earth or in hell and so better weepe and mourne for our sinnes on earth where you may haue comfort and pardon ease and forgiuenesse then in hell where you shall haue a continuall death and yet a liuing torture Ibi erit fletus assiduus terror they be Christs owne words as you know Luk. 13. 28. When they shall see Abraham Isaac and Iacob and all the Prophets and Saints in heauen and themselues shut out of dâ—ores whilst they shall see other penitent sinners goe to heauen and themselues meanetime tormented in hell Others goe to pleasure whilst these goe to paine others to bee carried to eternall life whilst these goe downe to eternall death And so beloued of the Lord iudge your selues for your sins that God may not iudge you condemne your selues and let your present teares preuent those heauy endlesse teares to come vpon you hereafter And thus let vs all goe forth with Christ into the Garden and let vs not sleepe there as his Disciples did but seeing Christ fell flat vnder the burden of our sinnes let vs fall downe by him in consideration of our manifold offences where though wee cannot shed blood as hee did yet let vs indeauour and pray to God that wee may shed teares of repentance Yea as Christ in the daies of his flesh did offer vp strong cries and teares with supplications and prayers vnto him who was able to saue him from death so let vs doe and let vs be restlesse neuer to giue ouer our sute vntill we heare that comfortable voyce come vnto vs Sonne bee of good cheere thy sins are pardoned thy soule shall be saued thy prayers and teares are come vp in remembrance before God Thus much of the Case of Teares LECT XI V. THE CASE OF comfort in death in Repentance NVM 23 10. Let mee die the death of the righteous and let my last end bee like his AS wee haue a care to liue to the Lord so wee must haue a care to die to the Lord also For as it is Rom. 14. 7. 8. None of vs liueth to himselfe and no man dieth to himselfe for whether we liue wee liue vnto the Lord or whether wee die wee die vnto the Lord whether wee liue therefore or die wee are the Lords Accordingly is that rauish'd speech of Balaam here in my text Let mee die the death of the Righteous and let my last end bee like his Which words doe especially imply these three thing 1. That there is a death of the righteous that they must die as well as others 2. That the death of the righteous iâ— farre different from the death of the wicked 3. That euery man must desire to die as the righteous die That is in peace of a good conscience and feeling of the promises and comforts of God made in Iesus Christ so that these words shew vs that there is great cause for vs to inquire after The case of Repentance wee last spake of Whether euery one that hath truely repented can shew himselfe comfortable and heauenly minded at the houre of Death Now the answer I will lay downe in two points 1. That a man may truely repent and yet depart out of this world with little or no comfort at the houre of death 2. That there is neuerthelesse a very hopefull and likely way whereby true penitents may come boldly to die with comfort if they doe not neglect the meanes Concerning the first point I say a man may truely repent him of his sinnes and yet shew little or no comfort at the day of death Yea the truth is that the greatest part of Gods people as they liue well so they die well and comfortably as wee see Steuen did Acts 7. 16. Hee saw a heauenly vision heauen opened and Christ standing at his right hand readie to helpe him and euen so for the most in the day of death the people of God see heauenly visions So Iacob went downe to Aegypt and died there comfortably and in peace The like wee reade of Ioseph who commanded his bones to bee remooued at their departure from Aegypt So Dauid Moses and other of the Saints died and had honourable buriall in the peace of a good conscience This made Balaam say O that I might die the death of the righteous and that my last end might bee like his Hee would not liue the life of the Saints but hee would gladly haue so died it was too strict too precise a way for a naturall man like him too much against the currant and streame of the world though hee would haue dyed like the righteous because hee knew the difference was great betwixt their death and that of wicked men So it is written Heb. 11. 13. of the Fathers of the faithfull They all died in faith not all of lingring sicknesses nor they died not all in their beds nor amongst their friends in bodily honour and pompe which may bee taken away and debarred men to iâ—…ioy but in faith in peace of conscience in hope of heauen in the comfortable application of the promises of Gods loue in assurance of the pardon of sinne So as I say vsually and ordinarily the people of God liue in this world with comfort and depart out of this world as old Simeon did when hee had gotten Christ into his armes Luk. 2. Yet sometimes it falls out by the wise dispensation of God that through their owne default the most faithfull and beleeuing men haue very little comfort and poore fruits of their faith when they come to die but either die without feeling which is grieuous or which is more fearefull with feare and horror which not onely daily experience confirmeth but Scripture also as Eccles 8. 9. All things come alike to all there is one euent to the righteous and to
Christ hath quite altred and changed the nature thereof so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp as it is Reu. 6. 8. Death went before and Hell followed after Now Christ hath dislinked and disioyned them and hath made a new vnion so that now death goes before and heauen followes after to the godly and faithfull And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden must not so much looke vpon the deepe waters as thinke vpon the place whither hee is a going so must wee doe in our iourney to heauen wee must not so much be terrified with the obstacles in our way as the benefites wee shall haue by dissolution freed from sin and to inioy the felicitie of the blessed for euermore yea and to consider that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome so stand the Angels round about the beds of the faithfull to carry their soules into heauen which is a maine benefite wee now haue by death for it is made to be the great enemie of sinne although by sinne it came into the world yet God hath so altered the former course as he hath made death the onely meanes to abolish sinne in his seruants this should make vs reioyce in the day of death considering whether death brings a soule fitted for heauen If a man should be sent for vnto the court to liue there and to receiue honour from the King if as hee entered there should stand a terrible grim Porter at the gate this man would not much feare the Porter being sent for to come to the King but cast his eyes on the Pallace and busie himselfe with the hopes of his entertainment at hand So when God sends for vs to liue with him in heauen though death be like a terrible grim Porter yet let vs not looke vpon his vgly face but cast our eyes to heauen and beyond that by considering the comforts of that place Thirdly wee must arme our solues against the feare of Death by considering that by death wee die to sinne and that death is the very accomplshing of our saluation Sinne brings all to death and God hath made death as I said a meanes to abolish sinne so that first death is the messenger of God Secondly it is the doore to let vs into heauen Thirdly it is the death of sinne Fourthly Death is a consuÌ„mation of our sanctification here in this world therefore a true penitent soule hath no cause to bee affraid of death Indeed the wicked worldling whose hope and God in his wealth hath great cause to be affraid of it because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together leauing him nothing of all his hundreds and thousands but a poore wooden coffin to lye in this makes him affraid of death And againe he is affraid of death because it is not a doore to let him into heauen but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer But a godly soule who hath his place made his sins repented of who hath liued a watchfull life ouer his heart and wayes hath now no cause to be terrified but rather as Christ speakes To lift vp his head and reioyce knowing that his Redemption drawes neere and that his saluation is now neerer then when he first beleeued So that a Christian vntill death come may truely say Morior dum non morior I die whilst I doe not die Thirdly a man that would die well must labour to weaken death betimes If a man were to fight a combat with an enemy for his life hauing the dyeting of him a weeke before the combat or more I hope no man thinks but that it were good policie to make his enemie so feeble and poore that hee should not be able to strike a stroke to hurt him So euery man and woman liuing must haue a combat with death and yet this is a great mercie of God shewed vs that wee haue the dieting of death so that we may weaken it if hee will and abate his strength Our good life weakens him and our sins giue strength vnto him Therefore if we haue any care of our estate let vs prouide to weaken him before wee come to the combat that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson when they perceiued that his strength lay in his haire by and by they cut off his haire and made him as feeble and weake as other men So must wee doe intending to weaken the great strength of death wee must labour to finde wherein his strength consists and finding that it lyes in our sinnes wee must then as Daniel speakes breake off our sinnes by righteousnesse indeauour to remooue them as soone as may be Wherefore I exhort euery one of you who hope for the fauour of God to repent you of your sinnes and set a worke the power of grace that so you may attaine for your comfort to finde Death weakened in the day of Death LECT XII V. THE CASE OF REpentance of comfort in Death NVM 23. 10. Let mee die the death of the righteous and let my last end bee like his IT is one thing to stand a mile off and shew a man a towne or a countrey and another thing to take him by the hand and bring him into the gates and so carry him from street to street from place to place not onely shewing the thing a farre off but a part of the glorie of the same so in this present Treatise which wee haue in hand it is one thing to tell you that there is a way whereby the righteous may obtaine to die well if they will not neglect it and another thing to take you by the hand and goe with you from field to field from particulars to particulars till wee haue put you into the gates of heauen The one wee haue done out of the abilitie God gaue and now wee desire to performe the other The duties of Preparation I shew consisted of fiue seuerall heads First that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death Secondly that a man in this case must arme himselfe against the â—eare of death Thirdly that a man must learne to weaken death betimes Now wee goe on Fourthly Hee who would die well must begin to die betimes hee must die daily as the Apostle professeth of his owne practise 1. Cor. 15. 31. I protest by our reâ—oycing which wee haue in Christ Iesus I die daily So must wee doe wee must bee a dying daily muring our selues to death before death come Quest. But how shall this be done Answ.
greatest enemies No man will doe so much for his friend as God doth for his foes Wee came into the world with neuer a penny in our Purse with neuer a sheare in our Barnes with neuer a sheepe in our folds with neuer a Coate on our backe and yet the Lord hath filled our liues with great abundance Thirdly in sparing of our 〈◊〉 and that diuersly First in hiding many of our sinnes from the eyes of the world For if the world knew as much by vs as God knowes the best man that liues would blush to shew his face Secondly in giuing vs a time to repent for if God should damne euery sinner so soone as hee sinnes against him wofull were our case for none would be saued it is Gods mercy that wee liue and breathe vpon the Earth being guiltie of so many rebellious mutinies and treasons against our heauenly King as Ieremtah saith Lament 3. 22. Thirdly in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore he tries key after key till he hath tryed euery key in his bunch So God hath tryed by Mercy and tryed by Iudgement he hath tryed by pouertie and tryed by plenty because he would gladly by some meanes bring vs to him Esay 5. 4. As when a great fish is caught vpon the hooke the fish pulls and the man pulls and the fish pulls againe So God and the sinfull soule lie wresting together the soule drawes to Hell and God pulls to Heauen so fâ—ine God would haue vs who care too little to be saued of him Q. What vse may wee make of this Propertie A. First that men haue good cause to loue God seeing hee doth more for them then the deerest friend in the world will do If we should iniure your friend but halfe so much as we iniure God he would sooue cast vs off Psal. 27. 10. Secondly they doe the Lord of Heauen great wrong who pray to the Virgin Mary or to any of the Saints as if they were more fauourably inclined to Mercie then the Lord Psal. 50. 15. Q. What is the last Propertie of God A. Hee is Infinite Wherein appeareth the infinitenesse of God A. In two things First in respect of Time Secondly in respect of Place In respect of Time because hee is euerlasting without beginning and without end beyond all time Esay 51. 5. In respect of place because he filleth all places with his presence Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie A. First to walke with feare and reuerence all our daies because God is an eye-witnesse of all we doe or say and therefore wee ought to walke with as great shamefacednesse and bashfulnesse before him as before the greatest Prince or power in the world Prou. 15. 11. Secondly not to be dismayed in any trouble because God is euer at hand to take our part As a childe will not care for the seruants so long as hee is in his fathers presence Psal. 23. 4. Thirdly that the diuine Nature ought rather with reuerence to be adored then curiously to be searched for seeing God is infinite in all his nature so mightie that none can conceiue how mightie he is so wise that all the wits in the world cannot tell how wise he is Wee are no moreable to comprehend his excellent Nature then wee are to graspe the Mountaines in our armes or to span the broadest of the Sea with our fingers 1. Tim. 6. 16. Qu. How many persons be there in the Godhead A. Three the Father the Sonne and the holy Ghost Qu. Is it needfull for vs to know the distinction of the Persons A. Very needfull for the Turkes and the Iewes confesse one God but because they denie the distinction of the Persons they neither acknowledge the Sonne of God their Redeemer nor the holy Ghost their Sanctifier Secondly the Maiestie of God is vnsearchable and cannot be apprehended but as it commeth forth and reueales it selfe in the Person of the Sonne and therefore they that know not the Sonne of God they in very deed know not God Iohn 1. 18. 1. Ioh. 2. 23. Qu. What is the Father A. The Father is that Person in the Godhead who begetteth the Sonne Psal. 2. 7. Qu. What is the Sonne A. The Sonne is that person who is begotten of the Father Iohn 1. 14. Qu. What is the Holy Ghost A. The Holy Ghost is that Person who proceedeth from them both from the Father and the Sonne Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne A. The Sonne is euerlasting as well as the Father for the Sonne is the Wisdome of the Father and therefore as wee cannot say there was any time when God was without wisedome So wee cannot say there was any time when God was without a Sonne Pro. 8. 23. Qu. Are there not three Gods as there are three Persons A. No for all the three Persons are but one and the selfe-same God so that as the Root and the Body and branches of a tree are all but one tree So the Father the Sonne and the Holy Ghost are all but one God and therefore they that conceiue the three Persons to be so distinct as threemen are they entertaine a false conceite of the liuing God Cor. 8. 4. Qu. What vse may wee make of this A. That whosoeuer worshippeth one of the diuine Persons worshippeth them all because they are all but one and the selfe-same God And therefore men may not thinke when they pray to one of the diuine Persons the other is passed by but hee that honoureth one honoureth all and hee that prayeth to one prayeth to all Iohn 5. 23. Qu. How must wee serue God A. According to his Word not after our fancies but as God himselfe will be serued Deut. 12. 32. Qu. What gather wee of this A. That all will-worship brought in by men without warrant of the Word of God is to be condemned Mark 17. 17. Qu. What is the word of God A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament there God speakes vnto vs and breakes his minde familiarly how and in what sort hee will be serued of vs 2. Tim. 3. 16. Qu. What vse may wee make of this A. To remember that as oft as the Bible appeareth the blessed mouth of God is open to instruct vs and that they which regard not the Scriptures regard not the voyce of God and they that suffer the Bible to lye clasped and shut in their houses doe as it were seale vp the mouth of God that hee may not speake vnto them Qu. How know wee that the Scriptures are the word of God A. By the power of them for God alone is able to conuert the soule of a sinner and to beget faith and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God wee must needes confesse euen from
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 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
serued Rom. 6. 16. Q. What is the second Point of a mans tryall A. If hee bee Gods seruant hee must then see with what faithfulnesse hee hath walked in his seruice how hee hath carryed himselfe towards God the Master of the house whether hee hath loued him feared him serued him obeyed him beene thankfull for his mereies humbled by his Iudgements and how hee hath carryed himselfe towards his fellow Seruants in the house whether hee hath sought their comfort strengthened them in good things tendered their credite c. 3. How hee hath liued towards himselfe in the moderate vse of his Christian liberties in eating drinking sleeping sowing c. Psal. 119. 59. Q. What is the third Point of a mans tryall A. When a man sees how loosely and how vnfaithfully he hath done his worke how ill hee hath performed his taske Then he must consider whether hee be truely sorry for it whether hee be euen ashamed of his negligence and of his sloach that hee hath liued no better towards God towards man towards himselfe and whether he haue no remorse nor feeling of it Exod. 12. 8. Q. What is the fourth Point A. Then hee must consider whether he doe not desire to rise out of his estate and whether hee bee carefull to vse the meanes in reconciling himselfe to his brethren in seeking to be at one with God and so minding to come to the Sacrament and for no other end but to renew the Couenant between God and his soule and to draw strength from Christ to liue better after then before Ier. 50. 5. Q. What is the fift Point A. Lastly whether if God shall set him vpon cleere board againe hee haue a full purpose to watch better ouer his wayes neuer to liue as hee hath liued to auoyde the occasions of sinne and to take more paines for the nourishing and increasing of good things in his heart Qu. What is the vse of this A. That a man finding these things in some measure in himselfe may be bold to come with comfort But they that haue no care to get them may well looke for a cold welcome of the Lord. Q. How are wee to behaue our selues in the receiuing of the Sacrament A. First wee are to come with great reuerence as into Gods presence with great care that wee doe not prouoke the Lord by any light or wanton or vnseemely behauiour of ours that the Lord spie no contempt no loosenesse no prophanenesse in vs Leuit. 10. 3. Q. How is this declared A. If a man were to goe but into the presence of a Prince how carefull would hee bee neither to doe nor to speake any thing that might offend How much more when wee come into the presence of Almighty God must wee take great heed that wee doe not the least things that may be displeasing in his fight Q. What is the second Point A. Secondly we must apply our selues to the Action that we haue in hand bethinking our selues what wee came for namely to haue our sinnes weakened our faith strengthened our zeale kindled our care quickened our Graces nourished and answerably thereunto labouring and indeauouring the supplying of our wants to draw life and strength from the dead body of our Sauiour Christ that as the woman was healed by touching him Mark 5. 29. and streight way the course of her blood was dryed vp and she felt in her body that shee was healed of her plague So wee touching Christ by Faith may haue the course of sinne stopped and the fountaine of vncleanenesse dryed in vs all Q. What is the third Point A. Thirdly wee must looke that our hearts consent with our mouthes in the prayers of the Church That wee lye not to God and say wee bewayle our sinnes when indeed wee bee neuer a whit sorry for them That we repent vs of our faults when intruth wee haue not so much as a purpose to amend Wee lift vp our hearts to God when many times wee doe not so much as thinke of God For what an heauy thing is it to sinne there where wee come to craue pardon of our sinnes Isay 65. 3. Q. What is the fourth Point A. Fourthly wee are to marke what is done in the holy ministration not to sit in a browne study as a number doe but to fire our eyes vpon the Sacramentall signes and when wee see the Bread broken and pulled in peeces Then to thinke euen so was the Bodie of our Lord rent and torne vpon the Crosse for our sinnes When wee see the Wine poured out Then to thinke euen so was the Blood of Christ poured out of his Bodie that I might haue health and comfort by it And therefore when I reach out my hand to receiue the bread Then I must looke that my heart be ready to receiue Christ who is offered to my Faith Q. What is the fift Point A. Fiftly the Lord hauing sealed the Couenant on his part wee are likewise to Couenant on our parts that seeing it hath pleased God to forgiue the sinnes that bee past and to bring vs into fauour againe That therefore by his Blessing wee will neuer liue as wee haue liued wee will neuer spend our time as wee haue spent it wee will neuer loue sinne as wee haue loued it But the rest of the dayes that wee haue to liue shall bee wholly dedicated and vowed vnto the Lord. Q. What is the last Point A. Lastly when our selues haue receiued then wee are to looke how others receiue that seeing wee bee all seruants of one Lord all feed at one Table all nourished with one meat That therefore there may be more mercy more kindenesse more Christian loue among vs And it may bee our shame that wee cannot liue peaceably together on Earth who hope one day to liue ioyfully together in heauen 1. Cor. 10. 17. Q. What are wee to doe after wee haue receiued A. Wee are to giue the Lord great thankes for the death of his Sonne for giuing vs our part in him and for the holy vse of the Sacraments wherein Christ is so freely set forth that wee may after a sort taste him with our tongues feele him with our singers smell him with our noses behold him with our eyes and euen feele him sensibly bestowed vpon vs Psal. 116. 12. 13. Q. What is the second thing A. Secondly wee must haue great care to liue better after then before That wee fall not backe to our old sinnes and suffer our woonted malice and sloth and vanitie to creepe vpon vs and this not for a day or two but all the dayes of our liues euen as long as it shall please God to continue vs here below Iohn 5. 14. Qu. Whom doth this Doctrine meet withall Answ. First it meeteth with those who as soone as they haue receiued runne immediately to prophanenesse spending the best part of the day in gadding and swilling that it may justly bee feared that the Deuill makes a better market that day
then hee doth many dayes beside Secondly it meetes with a number that will Saint it and liue very deuoutly that day But the very next day or few dayes after they returne to their olde bent and runne themselues as deepe in the mire as they were before Qu. What is the third thing Answ. Wee must bring our selues often into minde of the Couenants and vowes which wee haue made to God thinking with our selues that such and such a day wee were before the Lord and there wee sware in his hearing and in the hearing of his People that wee would neuer liue as wee haue liued Wee would lye no more curse no more beare no more malice And therefore what a Iudgement shall wee pull vpon our heads if wee shall not bee carefull in some good measure to performe it Qu. What is the fourth thing Answ. Fourthly wee are to marke how the Sacrament workes vpon vs Whether wee finde our selues the better for it the stronger to resist sinne the cheerefuller in Gods seruice the tenderer to our Brethren And if it doe not worke What is the reason of it Whether want of preparation or want of reuerence or want of care afterwards that the next time wee come wee may come to better fruite Q. What is the last thing Answ. Wee must not bee long away but so soone as we feele any deadnesse or coldnesse or weaknesse to grow vpon vs wee are to make recourse hither againe for the recouering of our strength For as a man in a long iourney had need of many Baites So the Christian that hath a long Iourney to goe from Earth to Heauen from man to God from Mortalitie to Immortalitie had need to come oft to the Lords Table to bee refreshed Quest. What is the reason then that some come so seldome Answer Many of the Passengers doe not feele their need no though they bee ready to droppe downe into euery ditch But such as feele the want they are carefull to vse the Lords helpe against it DEO GLORIA FINIS THE SVBSTANCE AND PITH OF PRAYER OR A BRIEFE HOLY AND HEAVENLY EXPOSITION ON THE LORDS PRAYER Being the Summe and Marrow of diuers Sermons written and preached by that Holy Learned Reuerend and Iudicious Diuine Mr. IOHN SMITH late Preacher of the Word at Clauering in Essex And sometime Fellow of St. Iohns Colledge in Oxonford Vprightnesse hath boldnesse EPHES. 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints And for me c. LONDON Printed by G. P. for George Edwards and are to be sold at his house in the Old Baily in Greene Arbor at the signe of the Angell 1629. AN EXPOSITION ON THE LORDS PRAYER MATTH 6. 9. After this manner therefore pray yee Our Father which art in heauen Hallowed be thy Name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our dayly bread And forgiue vs our debts as we forgiue our debtors And leade vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and the glory for euer Amen HAuing already spoken of the first part of Christian profession the second followeth and that is Prayer wherein we can haue no better guide to direct vs then the Lord himselfe nor sweeter words then those so effectuall of our Sauiour Christ. There are then two things commended vnto vs in the words of our Sauiour Christ. 1 A Duty which is that we must pray 2 A direction in this Duty how and in what manner we must pray both which are implyed in these first words of Christ. After this manner pray ye 1 Concerning the Duty two things are required 1 What it is to pray 2 Why we must pray For the first Prayer is a lifting vp of the heart vnto God whereby we desire things needfull of him as the welspring and fountaine of all goodnesse Whence it appeares that there are three things remarkeable in Prayer Prayer is an action or motion of the heart It is not a mouing of the mouth or an action of the lips onely but properly an action or moouing of the heart as 1 Sam. 1. 13. Anna prayed in her heart but her mouth spake not So Psal. 20. 4. the Prophet prayes And grant thee according to thy hart c. So Eph. 5. 19. the Apostles words are Speaking to your selues in Psalmes Hymnes and spiritual songs singing and making melody in your heart to the Lord. So that Prayer must needs haue the working of the heart for if it come not from thence if that be not moued to pray it is but lip-labour and an idle sound It is no prayer because in prayer there must be a mouing of the heart The Lord by the Prophet complaines of this neglect And they haue not cryed vnto me with their hearts when they howled vpon their beds c. and 1 Kings 8. 39. Salomon prayeth to God that when any man prayeth the Lord would giue vnto him as hee knoweth his heart For the Lord onely knoweth the hearts of the children of men By which it is euident that the Lord accounteth not of that prayer which comes not from the heart Oh that men of this world did well consider this they thinke that if they tumble out words of prayer though their mindes wander and are vnstedfast though their thoughts be vpon other things though their hearts be transported with diuers wanderings yet they pray vnto God But the truth is that as Prayer is an Action and Motion of the Heart so if the Heart doe not ioyne in prayer though a man vse words neuer so oft hee cannot truely say that he doth pray Nay I would this were the fault of the world onely that euen the good seruants of God did not faile in this For surely the best men haue their stragglings and wanderings in prayer Let a man come to prayer and hee shall haue much adoe to hold his heart fast vnto God As the fowles troubled Abraham in his sacrifice So a number of by-thoughts are ready to trouble vs in prayer Wherefore euery good seruant of God must accuse himselfe for this and pray to God for grace strength to amend it As Abraham Gen. 22. 5. vsed his seruants and his Asse to helpe him in his iourney but when hee came to Mount Moriah the place of worship then he discharged them and left them a farre off So worldly thoughts are tollerable and lawfull if we vse them as seruants to carry vs through this our iourney from Earth to Heauen But when we come home to prayer to present our selues before the Maiesty of God then we must dismisse and discharge them So that this is the first thing to be obserued in prayer that Prayer is an action or motion of the heart The second thing in prayer is that Prayer is a motion of the heart as it
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
come humbly and submissiuely into the Lords presence abiecting and casting downe our selues as before a power greater then all the power of this world It is a distinction that one hath of two sorts of Humility Humilitas Immediata Humilitas Accepta It was a kind of Humility in Iohn Baptist when hee refused Christs offer Matth. 3. 14. saying I haue neede to be baptized of thee and commest thou to me but Humilitas accepta was in Christs acceptation that hee would haue it so and answered him accordingly So it was humility in Peter Iohn 13. 8. When he said thou shalt neuer wash my feete but Humilitas accepta when Christ was content to doe it So in this case it is a kinde of Humility when we can say O I am a sinfull man I dare not be so bold with such a power but Accepta Humilitas tels vs we must doe it we must come at the Lords bidding at his commandement So that this glory of the Lord must not driue vs from him but wee must come of our selues and to him alone and that with feare and reuerence The fourth affection that must be vsed in prayer is That we must come with eleuation of our hearts and mindes as high as Heauen For seeing God is in Heauen our affections must neuer stay till they come as high as Heauen where God is And so oft as we pray so oft in our thoughts and in our minds we must rise higher then the cloudes aboue Sunne and Moone and all the Stars Elias his story shewes that hee was carryed in a fiery Chariot into Heauen euen so must we by prayer bee transported out of this world to be present with God in the highest heauens It was a signe betwixt Dauid and Ionathan when he shot his Arrowes that if any of them fell short there was no danger in it c. So it is not with our affections if they be short and not eleuated and carried vp as high as Heauen there is great hazzard and danger that the Lord will not accept nor regard them Thus haue we seene with what affection we must pray In Faith in Loue with Reuerence with Eleuation Yet ere we come to the Petitions wee must consider certaine duties of them that pray First We must labour for the grace of adoption For how ccn we truly call God Father if we be not his children Alas what doe we otherwise but so oft as we pray vnto God so oft continually we doe lye in the eares of God It is like the aggrauation of Ananias his sinne Act. 5. 4. Thou hast not lyed vnto man but vnto God So if we come vnto God in prayer call him father and yet be not his children the very same may be said of vs c. Then you see now what great cause there is that euery man should labour for this grace of Adoption in himselfe to repent his finnes to lay hold vpon the promises of the Gospell to be renued by the Spirit of Christ that we may truely call God Father because now wee haue his true word if we be his children he is our Father yea we may the bolder goe vnto God and challenge him of his promise according to that comfort in Hosea after so many threatnings chap. 1. 10. Yee are the sonnes of the Liuing God c. The second Duty is That we must labour to be perswaded of the fatherly care and loue of God towards vs that we haue a Father in Heauen one that doth respect and regard vs. And so whatsoeuer our estate is in this world though neuer so poore and meane yet to thanke God that we haue our honour with the Lord we may come as boldly into the presence of God as the greatest King Prince or Monarch of the world as Malac. 2. 10. Haue we not all one Father and 1 Iohn 3. 1. Behold what loue the Father hath shewed on vs that we should be called the sons of God so that as I say it is our honor comfort and happinesse that what estate soeuer we be of in this world yet we know that he who is the Father of Kings is our gracious and good Father by the meanes and merits of Iesus Christ. The third Duty is that seeing God is our Father Wee endeuour to walke worthy of such a father that wee doe not dishonor and disgrace him by our sins 1 Pet. 1. 17. And if you call him Father passe the time of your pilgrimage in feare Thus if we proclaime God our Father then our care must be to walke worthy of him It is the blame that God layes vpon the Iewes Ierem. 3. 5. Thou hast said thou art my Father and yet thou doest euill more and more c. So when men will call vpon God as a Father and yet haue no care to please and obey him to doe his will and honour him with a true heart O how shall this one day light heauy vpon their hearts howsoeuer we doe not feele or regard it in this world Thus then if wo call God Father truely carry in our hearts a setled purpose neuer to offend him howsoeuer our owne weaknesses and frailties put vs by yet the end of our life must be that we walke worthy of such a father that is striue with flesh and blood as farre as possibly we can to liue in holinesse and righteousnesse to come to repentance and compunction of spirit euery day to renue our Couenant for the amendment of our sinfull liues Vse 1 Hitherto of the Preface or entrance into this Prayer the vse of all which may be first to reioyce in it as a goodly blessing that God would vouchsafe to be a Eather to such as we be especially men so silly and meane in the eyes of the world secondly to comfort our selues in this that what estate or condition soeuer wee be of yet to thanke God that wee haue a heauenly Father one that reserues a Kingdome for vs greater and better then this whole world So much for the Preface now come we to the Petitions as they lye in order 1. PETITION Hallowed be thy Name THey be sixe in number whereof the three first concerne The glory of God The last three Our owne good In the three former the first prayes for the glory of God in it selfe the second and third pray for the meanes of his Glory First then we pray for the glory of God in it selfe that the Lord may haue a holy Name amongst vs. The Name of God is most holy in it selfe But we pray that it may be holy vnto vs that we may giue the Lord glory and honour which is his due as God is a most excellent and most high power of himselfe so we pray that he be so taken and acknowledged all the world ouer that the whole world may be ready to stoope and yeeld to the excellent and eminent power that is in God
like vnto a man that hath been deadly sicke and now is so on the mending hand that he is peraduenture able to creepe abroad with a staffe yet not able to do the tenth part of the businesse that he sees he should and at sometimes was wont to doe Thus it is with the best of vs all whilst we liue here though the Kingdome of Christ be come amongst vs yet had wee need to pray that it may more and more come into our hearts that we may feele the strength and vigour of it to our endlesse comfort and full recouery of our health in Christ. Yea great reason there is why wee should thus pray for the Kingdome of Christ being that no Kingdome is comparable vnto his there being as much difference betwixt the Kingdome of Christ and other Kingdomes of the world as there is betweene Heauen and Earth and that for diuers respects First In regard of continuance for earthly Kingdomes howsoeuer they begin in glory yet by and by both Lord and Crowne and Scepter withall their glory falls into the dust But Christ is a King for euer and although he once ware a Crowne of Thornes vpon earth yet now he hath a Crowne of glory in Heauen and is in possession for euer Of whose Kingdome there shall be no end as it is Luke 1. 33. Secondly In regard of the saciety of his Kingdome For other Kings haue but rule ouer the bodies goods and liues of their subiects at the farthest But Christ he rules and gouerns the very hearts of them and inclines their wills to effect spirituall graces wherein the Kings of the Earth can neither satisfie themselues nor their subiects Christ will giue vs Crownes and make vs Kings also Thirdly In regard of the right and Iustice of it For though other Kings being sinners themselues can bee content to tolerate much sinne and prophanenesse yet Christ is so righteous and so iust a King that he will tolerate no sinne or iniustice whatsoeuer no not in Kings themselues of whom it is said Isa. 32. 1 2. Behold a King shall reigne in righteousnesse and Princes shall rule in Iudgement Fourthly In regard of the fruit and commodities of it for other Kings receiue Tribute from their Subiects but Christ giues a thousand things more then hee receiues he takes away death and damnation with his left hand and giues vs life and saluation with the right hand so both hands are full of blessings and store vs abundantly to the supplying of all our wants Fiftly In regard of administration and imployment of it for other Kings after they haue entred into their Kingdomes commonly sit still goe little liue at ease or at least seeke by all meanes they can to maintaine the pleasures of their liues and giue themselues to quietnesse But our Sauiour Christ doth most mightily rule and gouerne all things for tho good of his seruants watching ouer them to do them good night and day at all times and in all places preuenting them with mercies and working all his workes for their good great reason it is therefore that we should pray for the comming of his Kingdome Yet we must further know that we doe not onely pray for the Kingdom of grace but also for all good means conducting and leading vnto it for euery thing that may incite and helpe to the Kingdome of grace amongst vs. As for good Magistrates Ministers a pure right vse of the Sacraments holy discipline of Christ in the Church for the good gouernment thereof and for euery thing that may further this great worke of God amongst vs. So 1 Tim. 2. 1. Saint Paul wils that Prayers be made for all men and for Kings and Princes and for all that be in authority That vnder them we may liue a godly peaceable and a quiet life And Christ himselfe Matth. 9. 38. commands prayers to bee made vnto the Lord of the Haruest that he will send forth labourers vnto his haruest So you see it is our duty to pray for all the meanes which may aduance this Kingdome Worldly men can say they desire that the Kingdome of Christ may come though they care not a rush for Heauen or newnesse of life for the Word or Saints or Ministers or Holy orders of Christ without which there can be no Kingdome of Christ amongst vs. It was not onely a tyranny in Pharaoh to take away the straw from the people but also when hee had so done to require of them the whole tale of Bricke as formerly So it is the madnesse of the world they take away the Word and the Sacraments the holy gouernment of Christ and when they haue thus done yet they thinke to haue their whole tale of Bricke as much Patience Loue Humility Faith Obedience Sobriety Temperance and the like as if all these gracious and good meanes were entertained amongst them But wee must remember what the Scripture saith Where there is no vision there the people perish Therefore whensoeuer wee settle our selues to remaine any where as little Isaac said to his father when they went vp to the Mount Moriah Behold the wood and the fire but where is the offering So should we say wheresoeuer we goe to dwell Loe here is a Church good ayre a good house meanes enough to increase wealth but where is the Preacher and the meanes of grace for the saluation of our soules Vse Therefore seeing we ought and must pray Thy Kingdome come Let vs pray vnto God often that he would rule and raigne in our hearts so by his holy Spirit that sinne may no longer rule vs nor wee bee ruled by our selues but that God would rule and guide vs in all our wayes so that in all things we may be ready to submit our selues to the holy gouernment of God as Saint Paul writes That the peace of God may dwell in our hearts plenteously and with Dauid that God would guide vs vnto the day of death and then this will bring great ioy vnto vs as Zephaniah speakes when the King of Israel is in the midst of vs then we shall see no euill And withall let vs often remember to pray that there be no want of gouernment but that God by himselfe may rule and reigne in vs that though the world loue loosenesse and cannot endure this kingdome yet we may be plyable and yeelding to be ruled by it For as the blind-man is best and safest whose eyes being shut followes his guide so is euery Christian when they disclaime their owne wit reason and wisedome and are ruled and guided by God in all things Yea the people of God neuer thinke themselues better then when they be vnder the gouernment of God and submit wholly to his will and in so doing let vs not be discouraged for our weakenesse and wants for if we indeuour to doe this sincerely grace which at first in vs is like seed because it must
in silkes and veluets commanded to attend but as soone as the time is past they are sent to the Countrey againe to slouen it as they did before Euen so doe we in our courses of Religion when a great day comes a Communion day or such like then we get on all our deuotion wee are ready to doe some seruice vnto GOD we seeme to trimme vp our affections and to attend with the best as liue the life of the righteous but as soone as that time is ouer by and by we be gone Lord who heares of vs till there be the like occasion This is one of our corruptions that we must pray against Sixtly Angels doe the will of God wholly in integrity not in one part and neglect an other but doe as it is said of the man who had the Inkehorne Ezek. 9. 11. Lord I haue done as thou hast commanded me So must we not make a conscience of some things and leaue the rest vndone but doe all so farre as frailty will permit For all his wayes were before mee saith holy Dauid and in another place Then shall I not be ashamed when I haue a regard vnto all thy Commandements Here wee are to take notice of the common course of the world for there is no body so vilde and wicked but is content to doe some part of the will of God But when it comes to any strait or narrow search to let all goe and submit our will to Gods will in all things Here is that hard tryall which makes vs flye off Pharaoh could be contented to doe one part of the will of God to let the people goe but to keepe backe the women and children at last he would let all the people goe but not the Cattell therefore Moses tels him wee will not leaue so much as a hoofe behind The Lord will haue all or nothing so let vs say in our striuings against sinne not a hoofe must be left behind not a sinne not a corruption but all must be hated forsaken left off in Gods seruice and for Gods sake Obiect Here some may obiect How can we come to bee so strict as to doe all Ans. I answer we must endeuour and striue though wee cannot come to perfection of obedience yet such a resolution must be set vp to doe all being humbled and sorry that we can doe no better Againe we may and must doe this to abstaine from grosse sinnes which duls the conscience and deadens it in time and then for the other frailties accompanying our life Wee shall finde God a mercifull Father vpon our confession pardoning and passing by all our infirmities when wee indeuour truely to doe his will as here we pray Thy will be done in earth euen as it is in Heauen 4. PETITION Giue vs this day our daily Bread WHere in before I come to the Petition I must first speake somewhat of the order Hauing in the three former Petitions prayed for the glory of God we are here taught to pray for our owne good that God would giue vs all things needfull for this life by which order of the Petitions our Sauiour Christ would teach vs two things 1 To Order 2 To moderate our care in the things of this life For the first touching the ordering of our care for things of this life Religion doth not exclude all care for our selues but onely to bring it in due order that we may goe the right way to speed First caring for those things which belong vnto the Lord then afterwards prouiding for such as belong vnto our selues We may seeke our daily Bread but we must seeke it in due order wee may not seeke it before Gods glory Gods Kingdome Gods will but first the one and then the other Questionlesse the thinking of our daily Bread is not vnlawfull yea euery thing belonging to this temporary life may be lookt after but first Gods glory must weigh downe all as Christs Counsell is Matth. 6. 33. First seeke the Kingdome of God and his righteousnesse and all other things shall be administred vnto you So Christ saith to Martha Luke 10. 42. One thing is needfull God must haue the first place We reade that Abrahams seruant when there was meat set before him would not eat till he had done his Masters businesse which hee came for and when he had once dispatched that then the Text saith He did eate and drinke So must wee doe in the businesse wee come for concerning the glory of God the Kingdome of God c. When wee haue done that we may rest with the better conscience and looke vnto our selues for our daily Bread and ordinary comforts of this life But the world are quite contrary they beginne with the care of themselues their owne delights ease and pleasures and then if any ouerpius remaine or haue any spare time they can be content to looke out a little for the glory of God But you see our Sauiour Christ would heere rectifie our thoughts and order our care in these things Secondly To moderate our care that we doe not desire our daily Bread in any sort rashly but onely with subordination to the best things so farre forth as may stand with the glory of God the Kingdome of Christ and the doing of his will and so farre forth as these temporary things may be a furtherance and a helpe vnto those better things As a man wanting water to driue a Mill must not too greedily open too many Springs and Sluces for feare of glutting and damming it vp So must it be with our wants in this world for an ouer-hasty desire and indeuour to satisfie them may quickely drowne vp our care for spirituall graces not caring what becomes of the glory of God so wee may inioy our base contentments Wherefore our Sauiour shewes that the care of these earthly things must be with subordination to Gods glory Another point to be considered is why we first pray for our daily Bread and afterwards for the pardon of our sinnes for in all reason one should thinke that the pardoning of sinnes being most necessary should be first and then the other I answer there are two Reasons of it Reason 1 First Christ condescended herein to our weakenesse and would graciously first dispatch vs of our worldly care and feare of wants that hauing earthly things supplyed wee might haue the more leisure to attend and be better prepared for the heauenly Because many times we are so disturbed and incombred about earthly things that wee haue little care for heauenly thoughts which in that estate be vnwelcome vnto vs hauing but bad entertainment As the Woman of Samaria was so troubled about the Fountaine water Iohn 4. 10. as she could hardly hearken to conceiue of the water of life which Christ spake of And as the children of Israel hearkened not vnto Moses by reason of the anguish of their spirits so it is with vs in our
you shall finde what Naamans little maide said Would to God my Lord were with the Prophet that is in Samaria hee would soone deliuer him of his leprosie so saith the Gospell vnto vs Oh that you would come vnto Christ seeke after him by a liuely faith and true repentance for your sinnes hee would deliuer you from the threatning of the Law and release you of those impossible conditions which there you are bound vnto hee would conquer death and hell for your sake and pay the ransome for your sinnes and in the end by his Redemption bring you vnto life euerlasting Thus must wee needs flie for refuge vnto the death and passion of Christ. I confesse that there is both life and death in the Law as there is Saluation and Redemption in the Gospell but the Law as I said bindes vs vnto conditions which wee can neuer performe whereas the Gospell proposes life and saluation vpon more easier tearmes Then doe and liue or Doe not and perish onely to beleeue and repent and runne vnto Christ and hee will heale vs of our leprosie This then is the difference betwixt the Law and Gospel The Law proffers life and saluation vnto vs if wee can keepe the Law and neuer sinne against God The Gospell giues vs hope of Life and Saluation though wee cannot performe the Law so wee beleeue and repent which are farre easier conditions then actuall holinesse tying vs strictly to the obseruation of the common 〈◊〉 â—…ding vnto the spirituall meaning of the same so you see how the Gospell proffers vs life and saluation vpon farre more easie tearmes then the Law doth which should make vs so much the more diligent to see into the mysteries of the Gospell whereso great priuiledges are granted vnto vs and admire that depth of wisedome that hath thus tempered the seueritie of the Law towards vs euen when death was in the pot Of this there be two vses Vse 1 First that euery Christian must indeauour to keepe himselfe from sinne to liue well and labour in the practise of a holy life But if hee fall and sinne by weaknesse and frailtie and faile in his course and race running then hee must flie vnto Iesus Christ Beleeue the promises of the Gospell bee of good comfort in the Redemption of his soule and remember that which Saint Paul saith Rom. 7. The good which I would doe I doe not and the euill which I would not doe that doe I. Vse 2 Secondly That wee must take heed that wee liue not in notorious knowne sinne for the world is so full of wickednesse and impietie that many dare say what though I sinne thus and thus yet by repentance I hope to bee saued Yea many grosse swearers lyers aduherers and such like can prophane godlinesse in this manner I hope for all this to goe to heauen as well as the best Christ said hee came to saue not to destroy the world and such like But the true Christian onely hee may make a comfortable vse of the Gospell and apply these speeches to the comfort of his soule not the other And thereforee in the name of God let vs apply our selues vnto the search of these things now whilst it is called to day and whilst the time of saluation endures for if now wee 〈◊〉 our time though wee should giue a thousand worlds for it wee cannot haue it here after this life If a man come to the market and cheapen such things as hee hath need of and yet will not goe to the price of them he must returne without them euen so seeing wee heare at what price God hath see life and saluation that they are not to bee purchased but at the price of Faith and Repentance and that God will not let them goe at a lower rate let vs resolue that they will not bee gotten otherwise so that if wee meane not to come to the price or cannot come vnto Faith and Repentance wee must bee content to goe home againe without Life and Saluation And thus much generally for the conditions of the Gospell Now for the Particulars in Repentance there are many worthy heads to be considered as 1. The Necessitie of it wee cannot bee saued without it 2. The Order of it with other Graces 3. The Nature of it 4. The Causes of Repentance 5. The Time of it 6. The Practise of it 7. The Leâ—s of it 8. The Cases of Repentance c. 9. Contraries vnto it 10. Increase of it 1. NECESSITIE OF Repentance First for the Necessitie thereof Repentance is such a necessary grace as no man can bee saued without it for there bee but two estates wherein euery man liuing may beesaued the state of Innocencts and the state of Penitencie vnto which belongs the Grace of Faith Now no man liuing euer after the fall of Adam can be saued in the state of Innocencie because wee bee all sinners and grieuous sinners before the Maiestie of God so then hee that will bee saued must bee saued in the state of Penitencie There bee but two pleas that any man can make when hee shall stand before God in feare of Iudgement Either Non peccaui Domine Lord I haue not sinned or Domine peccaui Lord I haue sinned Sed poenitet peccasse it repents me that I haue sinned and offended Now no man liuing can stand before God in the strength of this first plea Non peccaui Lord I haue not sinned For Iam 3. 2. it is written in many things wee sinne all and 1. Iohn 1. 8. If wee say wee haue no sinne wee deceiue our selues And Salomon in his prayer hath it thus 1. King 8. 46. if they sinne against thee for there is no man that sinneth not So then seeing no man liuing can lay hold on the former plea Non Paccani let vs all lay hold on the latter Peccaui sed poenitel peccasse we haue sinned and offended but it repents vs that wee haue so done And thus wee see that Repentance is such a sauing grace as no man liuing can bee saued without it and the Scriptures also agree to this thing Act. 11. 18. Then hath God also granted Repentance vnto life c. whereby wee see that no man can come to life but by Repentance 2. Pet. 3. 9. hee sayes Not willing that any should pperish But that all should come to Repentance so then if a man will not persist in his sinnes the onely way is to come to Repentance when God willeth him 2. Tim. 2. 25. he sayes to this purpose If God peraduenture will giue them Repentance to the acknowledging of the truth by all which is apparant that no man can come out of the snares of Death but by Repentance and so wee may conclude that Repentance is a necessarie Grace without which we cannot come to life and Saluation Of this there bee diuers Vses Vse 1 First seeing Repentance is such a necessarie Grace That wee renew
therefore they did despise it euen so heauen it is a good thing and men could be content with that but because it will cost them such a deale of trouble and paines therefore they care not for it Impediment 4 The Fourth lett is The loue of their sinnes men and women are so intangled with them that they cannot leaue them for their liues Math. 2. 3. how were all Ierusalem troubled and the Priests for the birth of Christ and Esau he could not leaue his strange wiues hee did so dote vpon them Gen. 28. 9. Although hereby he lost the fauour of his Father Euen so men doe dote vpon their sinnes and so loue them that they had rather part with Heauen and happinesse and with Gods fauour then with them Impediment 5 The Fifth is The desire to keepe credite with the worldâ— to doe as other men doe for they thinke if they repent and take a new course of life the world will then point at them they shall be accounted precise and pure men this is that which doth hinder many men in their Repentance So to this purpose the Iewes Pharisees inquire But doe any of the Rulers beleeue in him and Iohn 4. 22. it is said That many beleeued in him but did not confesse him because of the Iewes Now this is the reason why men liue in their sinnes without Repentance because they are not wise to finde out the speciall lett which doth hinder them If I might be bold to make a secret question in the Church now to know what is the reason wee doe not repent and feeke Gods fauour seeing wee haue heard it is so needfull so necessaâ—ie a Grace without which no man can be saued why then doe wee not repent and seeke Gods fauour what is that which doth hinder you Is it not let ts either in iudgements or in affections Is it not because you thinke you are not sinners or not great sinners or that you thinke you may be saued without Repentance or at least if this may not bee yet that you need not so serious particular and strict a Repentance as we teach you out of the word If these let you not are there not then let ts in your Affections that you so loue the world and are so vigilant about the things of this life that you haue no time to thinke of your sinnes or is it not because yee loue your pleasures and cannot abide the sad thoughts of Repentance or because you loue your owne ease and cannot abide trouble or is it not because you loue your sinnes and dote vpon them or is it not because you would keepe credite with the world How can you be able to answer to these things I grant it is an easie matter to finde out the lett and to lay the â—â—nger on the sore and to say this is the Barre which hindreth but men are loath to deale so roundly with themselues as to search out that which doth hinder their Repentance Now when we haue found out the Impediment wee must remoue it It was the care of the women when they came to the Sepulchre of Christ to remoue the stone so our care must be to remooue out of the way what doth hinder and let vs in the course of Repentance We reade 2. Sam. 20. 12. That when all the people stood still at Amasaes dead corps the men tooke it and drew it out of the way and then the people who formerly stood still as they came followed their leaders Euen so must wee doe when our thoughts be at a stand and will not suffer vs to goe on in the race of Repentance by and by ridde them out of the way remooue them when they hinder vs pull them aside cast a cloth ouer them and let nothing hinder vs in our Christian course To this purpose wee may obserue Abrahams wisedome and care Gen. 22. 5. when he went to sacrifice his sonne the text saith that he left his seruant with the Asses and why so that his seruants might not hinder him with their clamours and cries Abraham in godly wisedome left them with the Asses euen so must wee doe in the case of Repentance with whatsoeuer may hinder vs in our Christian course of seruice and holy duty wee must leaue such things with the Asses that is we must renounce and remoue such things whatsoeuer they be that wee bee not disappointed and if it be defects of iudgement and affections which hinder vs wee must pray vnto God to remooue the same And wherefore all this Because there are but two gates all men are to enter in at there is a little Iron gate of repentance which openeth to life and saluation to heauen and happinesse and to Gods fauour and the great golden gate is that of worldly pleasure and profite which openeth and leadeth to death and destruction to hell and to torments for euer Threfore at your choice be it deare Brethren which gate you will enter in at the Iron gate of prayers and repentance in this life of Christianitie which leades vnto the house of God or the golden gate of worldly pleasures leading to Hell and destruction LECT VIII VIII THE CASES OF Repentance First the case of Relapse REVEL 25. Remember therefore from whence thou art fallen and Repent and doe the first workes or else I will come vnto thee quickly and remooue the Candlesticke out of this place vnlesse thou repent WEE spake the last day of the Letts and Impediments of Repentance because as I said our way is made vnto Repentance by remoouing the Letts Now the next thing we are to speake of is the Cases of Repentance wherin the first shall be The case of Reuolt or Relapse as they tearme it that is Quest. Whether a man that hath once repented him of a sinne may fall againe into the same sinne I. Answer Vnto which I answer that If a man haue not soundly repented him of his sinne if hee haue failed in any one point of his repentance in such case hee may fall easily againe into the same sinnes As for example a man hath beene a notorious riotour and cup-companion hee comes afterwards to looke into the hatefulnesse of his sinne to condemne it in iudgement to mislike it in affection and yet because he could neuer bring his heart to resolue and fight against it to sigh and be truly penitent to fashion himselfe to the vse of good exercises as Prayer Meditation and a solemne arraignement of himselfe and such like he may easily fall againe because hee hath failed in some one point of his Repentance So a man who hath beene a Papist and a worshipper of stocks and stones he comes to see his sinne to dislike it to condemne and resolue against it thereupon hee turnes from Poperie and yet because he is not truely turned into the obedience of the Gospell to walke in holinesse before God failing in some one or moe
it come We reade that when the people of God were to celebrate the Passeouer Exod. 12. 11. the text saith And thus yee shall eate it with your loines girded your shoes on your feet and your staffe in your hand and yee shall eate it in haste c. And why was this that the people might be ready to passe our of Aegypt whensoeuer God should call them vnto it Euen so must euery man prepare himselfe for death get his staffe into his hand haue his loines girded his shoes vpon his feet that he may bee ready to depart out of this world when God shall appoint him but such is our corruption that a number haue a care onely to liue in iollity neglecting altogether preparation for the day of death how to lay themselues downe in rest and peace of conscience at that time Now there be Three reasons that may mooue a man to prepare himselfe for the day of death Reason 1 First because of the vncertainty of Death Vncertaine I say both in regard of time place manner for though we all know that we must die that no man can escape or auoide it yet are these other circumstances of our death onely known vnto God Wherefore because nothing more certaine then that wee must die and nothing so vncertaine as Time Place and Manner it stands vs in hand alwayes to bee prepared for it doing and ordering of our affaires betimes as good old Isaac said in this case to his sonne Esau Gen. 27. 1. 2. Behold now I am old and know not the day of my Death come therefore dresse me venison c. That my soule may blesse thee before I dye Euen so must wee doe order all matters wisely exhort one another dailly whilest it is called to day doe what good wee can repent vs of our sins delay no good wee are able to doe to our selues or others saying to friends children and acquaintance ô my time is vncertaine therefore remember this and this doe this and this c. Thus must wee prepare for death there is none amongst vs I know but if hee had an intent to build a house would surely make preparation for it before hand as Timber bricke morter tyles with other necessaries So seeing wee are to make sure for our selues an eternall house not made with hands ler vs bee carefull to furnish our selues to fit our selues for it by earnest prayer faith patience obedience c. because as I said we are vncertaine of the time whether to day or to morrow young or old this yeare or the next whether in the day or the night whether in the house or the field whether amongst our friends or enemies whether of a lingring or a sudden a milde or a torturing disease by land or water by sword or famine or pestilence all is I say vncertaine therefore wee must prepare for death in regard of the certaine vncertaintie thereof Reason 2 A second Reason to mooue vs to this preparation is because wee can die but once and that which can but once bee done had need to bee well done So the Author to the Hebrews saith Heb. 9. 27. It is appointed for men once to die and after that commeth iudgement So because wee can die but once we should be very carefull to doe it wel seeing if it be â—ll done it can neuer be mended againe In all other things if a man doe amisse at first hee may repaire it afterwards but onely in this matter of death there is no amendment no redemption afterwards If a man shoote an arrow at a marke if in the first aime you tell him what his fault was that hee is ouer or vnder or wide he may mend it the next time or the next after that but in death it is not so once amisse and euer vndone therefore be carefull to die well seeing it is but once to bee done Reason 3 The third Reason is The remedilesse state after Death for looke how death leaues a man so shall iudgement find him As long as a man is aliue here vpon earth there is hope that he may bee conuerted repent of his sins and be brought before the throne of Grace but if a man bee once dead and laied in the dust then he can neuer attaine to repentance for his sins Faith in the promises nor vnto one sanctified Grace of Gods Spirit though he would giue a thousand worlds if he had them therefore euery mans wisedome must be to prepare for death before it come according to that counsell of Eccles. 9. 10. Whatsoeuer thine hand findeth to doe doe it with all thy might for there is neither worke nor deuice nor wisedome in the graue whither thou goest Now this Preparation to Death stands in fiue Dutyes First A man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death He must labour for Faith and Patience and Obedience with other holy graces of God for he cannot then spare any grace but these three a man shall find more especiall need of when he comes to die Therfore as Noah made an Arke to saue himselfe and his houshold from the flood before it came so must euery man before death come labour to saue and secure himselfe that he may haue a place of shelter in the day of death Wherefore if a man would die well he must first come to liue well for questionlesse as a man liues so is he likely to die If a man look vpon a tree when it is a felling he may giue a shrewd ghesse where it will fall for looke where the greatest burden of boughes hang or grow that way commonly the tree will fall and euen so looke which way a mans thoughts affections carry him in the course of his life the very same inclination will sway him at the houre of his death Therefore a man must prepare to furnish himselfe with abundance of holy graces that they may ouersway him in his loosing from earth to heauen when hee dies Referring all vnto God and his good will and pleasure with holy Dauid saying I held my peace and said nothing because thou O Lord hast done it Secondly A man must that would die well arme himselfe against the feare of death for a man cannot die well if he be affraid to die therefore he must be armed against it If any aske how must we be armed against the feare of death I answer Answ. First By perswading himselfe that it is Gods appointment that hee shall die yea that the very time and manner of our death is appointed by him yea every fit pang and trouble at the time of death all particulars are appointed as Christ shewes Math. 10. 30. But the very haires of your head are all numbred Secondly wee must arme our selues against the feare of death by considering the comfortable state which followeth after Death For
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
that death will doe as much for vs as these fierie chariots did for Elias which carried him into heauen and be no more affraid of death then he was of that fierie chariot and horses which carried him into heauen both hauing alike commission though not in the same manner Thirdly We must die in the perswasion of our own blessed and ioyfull resurrection that howsoeuer our bodies shal be dissolued into dust and die as others yet that one day we shal arise liue again Thus Iob fortified himselfe against all his miseries with hope of the resurrection as Iob 19. 25. I know that my Redeemer liueth and hee shall stand the last on the earth and though wormes destroy this body yet shall I see him in my flesh c. This also supported the Prophet Dauid Psal. 16. 9. Wherefore my heart was glad and my tongue reioyced and my flesh rested in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption This was the faith of Dauid that hee was perswaded that God would bring this bodie out of the graue at the time appointed and herewith Christ doth also comfort himselfe in the dayes of his flesh Math. 15. 21. That although he should suffer many things at the hands of the Elders and of the high Priests and Scribes being slaine yet that the third day hee should rise againe Now that which was the stay of Christ of Iob of Dauid that must bee the stay of euery faithfull soule in all troubles and afflictions Fourthly Wee must shew forth especiall patience at the houre of death for though wee haue need of patience in the whole course of our life yet at that time most of all So the Author to the Hebrewes shewes For yee haue need of patience that when yee haue done the will of God yee might receiue the promise so all had need of patience This much was our Sauiours practise mentioned Act. 8. 32. Hee was led as a sheepe to the slaughter and like a lambe dumbe before the shearers so opened hee not his mouth Now Peter shewes vs that Christ hath suffered leauing vs an example that wee should also suffer with him 1. Pet. 2. 21. Because saith he Christ also suffered for vs leauing vs an example that we should follow his steps therefore as Christ shewed extraordinary patience at the houre of death so must wee meekly and patiently submit our selues vnder the mightie hand of God when wee come to die For our helpe in this case obserue three things which may make vs patient in the day of death First To consider that our paines be alwayes lesse then our sinnes and that wee feele not the thousand part of that which wee deserue to suffer as the Church acknowledgeth Mic. 7. 9. I will beare the indignation of the Lord because I haue sinned against him vntill hee pleade my cause and bring mee forth to the light then shall I see his righteousnesse c. So the Theefe vpon the crosse confessed Luk. 23. 40. saying to his fellow Dost thou not feare God seeing thou art in the same condemnation and we indeed iustly suffer for wee receiue the due reward for our deeds So Ierem. 10. 19. Woe is mee for my hurt my wound is grieuous but I said truly this is my burden and I must beare it So must euery one say this and this affliction crosse or miserie is for my sinnes all this trouble and vexation is nothing in regard of that which I haue deserued by reason of my sinnes which God might haue imposed vpon me Consideration 2 Secondly to consider That our paines are nothing to the paines of Christ which hee suffered for vs. Hee died on the Crosse wee for the most part die in our beds hee died among soldiers wee for the most part die amongst our friends hee was put to all extremitie at his death and wee for the most part depart of a long lingering disease Augustine to this purpose saith well Let man suffer what he will and let his paines be neuer so great yet hee cannot come neere the reproches the crowne of thornes sweates of blood buffetings reuilings which our Sauiour suffered though he was God and we but sinfull men he our Lord and wee his seruants hee cleane wee polluted hee innocent and wee guiltie and vnrighteous Therefore seeing our paines in death at worst are so farre short of his we should be patient Thirdly To consider these paines are finite not lasting and that they bring vs to euerlasting ease So wee haue it Reu. 13. 14. Blessed are the dead which die in the Lord from hencefoorth for they rest from their labours c. So Isa. 57. 2. it is said of a righteous man Hee shall enter into peace They shall rest in their beds each one walking in his vprightnesse Thus all good men shall be at rest with him when death comes vntill afterwards that they come to eternall full and euerlasting ease therefore this should make vs patient at the day of death because after a little paine we come to a great deale of ease We know when a Iayler knocks off a prisoners bolts fetters and Irons it may bee the wearing of the Irons puts him to a great deale lesse paine then the knocking them off doth yet though euery blow goe to the heart of him hee is content to bee patient and still because he knowes that paine will bring him more ease afterwards So all men lyâ—here fettered and grieued with the bolts and irons of mortalitie and sinne in which case it may be when God comes to knocke off those irons by death that wee feele more paines and extremitie then before yet because this brings to ease and euerlasting peace and rest therefore it should make vs patient hauing thereby these fetters of mortalitie and sinne loosed by death Fiftly a maine dutie is That wee must then indeauour that our speeches bee gratious and heauenly at the time of Death That there bee sweet exhortations sauourie experimentall speeches to the beholders questions of puritie courage and incouragement as grapes shewed vnto them of that countrie whither we are a remouing to as a light shining forth vnto them euen from the confines of death that the beholders our friends may bee as instructed so comforted in our happy and blessed departure Wee finde as a learned man well obserues that a man cannot goe so softly in moist grounds but hee will leaue prints and markes behinde him of his foot-steps so that though hee bee gone by yet one may know which way hee went So a man should not goe hence so softly to heauen but he ought to leaue some markes and prints of his footsteps in his good life good speeches heauenly meditations ioyfull excitations and practise of holy graces contempt of the world c. which shewes whither wee are a going
herbes meet for them by whom it is dressed receiueth blessing from God If a man haue found out an excellent plaister which will cure his sore if he pluck it away and doe not let it lye when he is on the mending hand but expose it to the aire Hee may relapse into a worser condition or kill himselfe So when a man hath got some profite by the vse of good meanes if he doe not then keepe to them but grow loose and idle hee may fall into as bad estate as before he knew of any cure or much worse Trees that grow by the sent of water if the water be drawne from them they cannot thriue thriuingly as before so take away the constant vse of good meanes from a Christian and you take away his life hee cannot thriue or grow Meanes to grow in grace 4 Fourthly Wee must so vse all the meanes as we must be carefull and indeauour to bee bettered by them and not onely grow but grow to a taste of perfection by the vse of them as neere as may bee According to the Apostles Exhortation 2. Cor. 6. 1. Wee then as workers together with him beseech you also that you receiue not the grace of God in vaine Therefore wee must doe as wise merchants who when they haue made a venture at Sea cast vp their bookes and looke into their accounts to see what they haue gained So Christians who beare a part in the house of God and traffique against sinne with his graces must cast vp their accounts looke into their bookes see what they haue gotten or gained what graces bee the stronger and what graces the more weakened in their hearts Lastly it may be obiected is there now remaining any thing else to be said in this Treatise of Repentance I answer for my selfe nothing else I haue to deliuer vnto you concerning this Treatise onely to intreate you that as one hauing passed alongst a goodly pleasant long valley where he hath seene on both sides great store of delightfull Woods Townes Castles Riuers c. when he is readie to leaue that plaine turnes about to view the place once more and make impression thereof in his memorie so that you hauing passed along and heard so many excellent points in this doctrine of Repentance would turne about againe once more to view them all ere wee leaue them First you haue heard of the Necessitie of Repentance that wee cannot be saued without it Secondly The order of it with other Graces Repentance being first seene in the life of a Christian. Thirdly The Nature of Repentance in which was foure things First that it is a changing and turning Secondly a turning in all and euery faculty of the soule Thirdly a turning from all sinâ— Fourthly a turning from all sinne vnto God Fourthly The Causes of Repentance were three 1. God the Efficient Cause 2. The preaching of the Law and Gospell the Instrumentall Cause 3. The helping Causes the Mercies of God his Iudgements and our owne considerations Fiftly The Time of Repentance was twofold Generall and Particular in the Generall two Rules 1. That we must repent in this life 2. That we must repent as soon as we can 2. In the speciall time of Repentance were fiue Particulars 1. When we haue fallen into any new sinne 2. When the iudgements of God are threatned against vs 3. When there is an offer of spirituall meanes of grace 4. When we are to vndertake any great worke 2. To renew our repentance euery morning and eueuing Sixtly The parts of Repentance in which foure things was obserued 1. Examination 2. Humiliation 3. Deprecation 4. Resolution for the time to come Seuenthly The Impediments of Repentance were two First in Iudgement Secondly in Affection In Iudgement foure wayes First either to thinke our selues not sicke of sinne or secondly sicke not so sicke as indeed we be Thirdly if sicke yet that we may recouer without repentance or fourthly if Repentance must needs be yet that it needes not to be so full and strict as Preachers tell vs. Secondly Impediments in our affections were first the loue of the world Secondly the loue of pleasures Thirdly the loue of our owne ease Fourthly the loue of our sinnes Fiftly the desire to keepe credit with the world Then we came to The Cases of Repentance fiue in number First the case of Relapse Secondly the Case of Iteration Thirdly the Case of Restitution Fourthly the Case of Teares Fiftly the Case of Comfort in death Ninthly The Contraries to Repentance First Impenitencie Secondly vnsound Repentance Lastly the Increase of Repentance in two things First that Repentance can neuer bee but imperfect in this life Secondly wherein it failes Thus haue I according to that abilitie God gaue indeuoured to cast the seed of God into your hearts now your wisedome â—â—st bâ—… to water it when you are at home in your houses that as my paines hath beene to preach it vnto you so yours may be to remember and make a right vse thereof and so I end beseeching God that the memorie of these things may remaine with you till your dying day That as euery day you sinne so euery day you may so renew your Repentance as Peter speakes Act. 3. 19. That your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord. FINIS God Godhead Word of God Scriptures Saluation Fall Sinne. Our sinfull state Sorrow for Sinne. Saluation second thing Christ. Faith Fruites of Faith Iustification Adoption Fruites of Adoption Sanctification Fruites of Sanctification Godlinesse Sinne. Darling sinne Killing of sinne Loue of God Feare of God Spirituall vnderstanding Wisedome Obedience Ordering of our life Sobrietie In Dyet In Apparell In Labours In worke In Sorrowes In our Mirth To men Righteousnesse In our Assections Anger In Words In our Deeds Loue to their Persons Soules In drawing them to Christ. â—o incourage â—hem Admonition We must loue them in their goods Vsurie Couetousnesse Godlinesse Second poiâ—â— Godlinesse Trusting in God Thirdly Humbling Affliction Fourthly Prayer Fiftly Thankes-giuing Sabboth Wiues Parents Children Masters Seruants Officers Subiects Pastors People Helpes to a Holy life 1 Diligence 2 Graces nourished 3 To watch our Life 4 Daily Triall 5 Scriptures reading How to reade with profite 6 Marking Particulars 7 Meditation on good things 8. Affliction Sanctified 9 Remembrance of vowes and Couenants 10 Communion of Saints 11 Withstanding Lettes 12 Daily Practise Daily Practise how Daily Armour â—ay spending Lords day Weeke day The Creede Faith God the Father A mighty Creatour of Heauen and Earth And in Iesus Christ. Onely Sonne Our Lord. Conceiued by the Holy Ghost Borne of the Virgin Mary Hee suffered Vnder Pontius Pilate Was Crucified Dead And Buried Third day Hee rose againe from the Dead Hee ascended into Heauen And sits at the right hand of God The Iudgement day I beleeue inthe Holy Ghost The Church Communion of Saints The forgiuenesse of sinnes The
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