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
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
Qu. What gather we of this A. That they which liue wickedly and loosely howsoeuer they professe yet they haue indeed no part of nor portion in Christ Ephes. 5. 5. Qu. What are the fruites of Sanctification A. First spirituall freedome and libertie from the enbondagement of sinne For whereas before the Deuill and Sinne did so possesse vs that for our liues we could doe no more but what he would haue vs. Now we haue willingnesse and ablenesse through the spirit of Christ to liue holily and righteously in the sight of God Luke 1. 74. 75. Qu. What is the second fruit of Sanctification A. Exceeding comfort in doing well as Christ saith It is meate and drinke to doe my Fathers will So it doth vs as much good as our meate and it makes vs euen glad in our hearts when we can remember we haue done any thing that pleaseth God Psal. 119. 14. Qu. What is the third fruit of Sanctification A. Deliuerance from many euills whereinto the wicked and vngodly fall for whereas the wicked are shamed many times for their wickednesse As theft treasons oppressions and the like The godly liuing well get a good name amongst men so that they which will not liue like them will speake well of them Acts 5. 13. Qu. What is the last fruit of Sanctification A. A further sealing of our election and our adoption in Christ. For by nature wee are wholly giuen to that which is naught And therefore if there be any loue of righteousnesse or hate of sinne in vs it is a token that we are regenerated and so consequently the sonnes of God Rom. 8. 14. 2. Pet. 1. 10. Qu. What is the third thing required of him that will bee saued A. Hee that will be saued must endeauour himselfe to lead a Christian and a godly life Heb. 12. 14. Q. What gather we of this A. That howsoeuer men professe yet vnlesse they labour to refraine and amend their liues they shall neuer be saued Qu. Seeing wee are saued by faith onely 〈◊〉 How is good life needfull to saluation A. Good life is needfull not as the cause of saluation for wee are saued by the free fauour of God in Christ but it is needfull as the pathway that leadeth to saluation Eue◠as a friend should giue vs a great deale of Treasure vpon the top of an hill the treasure were ours by our friends gift and yet wee should not enioy it vnlesse we would climbe vp the hill So heauen and saluation is ours by the gift of Christ and yet we cannot enioy it vnlesse by a godly and a good life we will walke vnto it 2. Tim. 1. 9. Qu. Where must wee begin the godly life A. First a man must labour to reforme his heart to bring it out of loue with sinne and to like well of the holy things of God Ier. 4. 14. Qu. How is this declared A. If a man would make a bad tree good it is not enough to chop of the branches and the boughs vnlesse he change the very nature and sappe of the tree So vnlesse the very nature of the heart be changed and the innermost affection bee altered in it all our labour in the godly life is but cast away 2. Cor. 4. 14. Qu. What must a man doe first in reforming his heart A. Hee must cleere it of those sinnes and corruptions that naturally cleaue vnto him For if the best seed be sowen among thornes and bryers it will neuer thriue So till sinne be weeded out let vs neuer looke that any good will proue or prosper in the heart Ierem. 4. 4. Q. What gather wee of this A. That they which labour after good things and yet take no paines to weaken their corruptions and to shake off their sins shall neuer attaine to a godly life Q. What sinnes must we labour to shake off A. All that cleaue vnto vs as the Apostle saith in 2. Cor 7. 1. Let vscleanse our selues from all filthinesse of the flesh and spirit and grow vp into full holinesse in the feare of God Heb. 12. 1. Q. What gather we of this A. That they which haue reformed some one sinne or more and yet suffer some other to sleepe quietly and possesse them are short of the truth of the godly life 1. Iohn 1. 8. Q No man is able to free himselfe from euery sinne A. Yet euery man must striue and labour for it and it must be his griese that he cannot attaine it We must not suffer sinne to dwell peaceably and quietly in our hearts but wee must euer be warring and fighting to driue it thence 2. Cor. 12. 8. Qu. What are the helps and furtherances hereto A. First a man must labour to know his owne heart to grow acquainted with his owne soule to see the speciall ruines and breaches that be in it For though we haue somespice and some grudging of euery sinne yet euery man hath some one speciall sinne or more that hurts and pesters him aboue the rest Qu. How shall a man know his speciall sinne A. Because the deuill will labour mightily to hide it from vs. Therefore some diligence must bee vsed to discouer it First a man must marke the course of his life and see what sinnes he is most tempted with which sinnes he is least able to resist what of all other he can hardliest forgoe and that be it one or more are master sinnes in him Secondly hee must marke what sinnes raigne most in the place and in the countrey where he dwells what sinnes are the chiefe in his kindred and in those that companie with him For hardly can a man dwell in Sodome but hee shall carry some smatch of the sinne of Sodome Gen. 19. 33. Thirdly hee must marke the iudgements of God that fall vpon him for God hath engrauen vpon euery iudgement the name of the sinne for which hee sends it So that a man in his punishment may plainely reade his sinne As Dauid sinning in his people was punished in his people And Pharaoh sinning in drowning the Infants was drowned himselfe And therefore when wee are punished in our goods let vs thinke wee haue sinned in our goods When wee are punished in our children then let vs thinke we haue sinned in our children and so in our wiues in our friends and the rest Fourthly lastly if these meanes will not worke it is good to consult with some wise and some deare friend of our state and intreate him in the loue of God and our selues that he will tell vs in truth what sinnes hee sees vs most prone and inclined vnto Qu What must a man doe for the weakening and killing of his sinnes A. When a man hath found out his sinnes then he must get him to the Ministry and to the Bible and there marke the spirituall places that meete with such sinnes those of all other hee must lay to heart and be continually musing and grating on as if a man
be giuen to swearing let him looke St. Iames 5. 12. If a man bee giuen to lightnesse or the like let him looke Ephes. 5. 5. Where it is said no whoremonger neither any vncleane person hath any inheritance in the kingdome of Christ and of God and so euery speciall sinne a speciall place Psal. 119. 11. Q What gather wee of this A. That they who either in hearing or reading the words slippe by those places which make most against them and strike deepest at their faults shall neuer attaine to true reformation of their hearts Q What is the second helpe to weaken sinne A. A man must marke what feedes his sinne where it getteth strength For as fire is nourished with fewell so there is euer somewhat that nourisheth our sinnes If a man can finde that and reforme it hee shall soone weaken the greatest corruption that is within him As if companiedraw thee to sinne away with that companie If feare of displeasure away with that feare If hope of commodities away with that hope Math. 5. 29. Q. What gather wee of this A. That they who say they would faine leaue sinne and yet leaue not such companie vse such pastimes such meanes as they know cannot but nourish and increase it in them doe but deceiue themselues As if a man would clap drie â—aggots vpon the fire and say he doth meane to quench it when indeed hee kindles it the more Q. What is the third helpe to weaken sinne A. A man must cry to heauen and begge the Lords ayde and his helping hand as a little childe if he haue a tough sticke which he cannot breake runnes to his father with it that hee may breake it for him So because we cannot master our sinnes therefore we must runne to God by prayer that hee may master them and kill them in vs Psal. 41. 4. Q. What gather wee of this A. That they who purpose and resolue to leaue their sinnes and yet are not often vpon their knees crauing strength from heauen and grace to leaue them shall neuer shake them off Q. What if these things worke not A. If these things worke not vpon vs wee must consider what is thereason why they doe not worke either wee doe not vse them so diligently and so carefully as wee should or else we haue vsed them but a little while A man cannot fell a great Oake with one stroke of an Axe it will aske him many a blowe So our sinnes being of so great a growth will not quickly down It is well if after many labours and much paines wee may feele them begin 2. Cor. 12. 8. or else the heart may not yet be loosened from some darling eorruption vntill which time all meanes are vneffectuall Psal. Q. What gather wee of this A. That they who vse these meanes for a spirt and practise them not continually and wholly shall neuer get any sound comfort or profite by them Q. What is the second thing a man must doe in the reforming of his heart A. When a man hath weeded out his sinnes hee must not then giue ouer but fall to worke a fresh and labour to plant somewhat in the garden of his soule as one vice goes out so he must labour to plant an other vertue in the roome Hos. 10. 12. Q. What gather wee of this Q. That a man must not thinke his conuersion to bee true vnlesse he bee carried with as great loue to godlinesse as euer hee was to wickednesse and be as carefull for good things as euer he was for euill And therefore they that are come from Poperie and stick there hauing got no iudgement nor knowledge in the Gospell doe but deceiue themselues As they also who will not openly breake the Sabboth and yet are not carefull to sanctifie it in the holy duties thereof Psal. 27. 27. Q What are the things wee must first plant in the heart A. A loue of God to delight in him as in the greatest portion we haue in this world to rest in him with ioy and contentment as in our chiefest good to set more price on him then we doe on all the world besides And therefore hauing such a Iewel and such a wonderfull treasure of the Lord wee account all our wants to be nothing so long as wee want not him All our losses nothing so long as we lose not him All displeasures light so long as God is not displeased with vs Math. 21. 38. Q. Why must we begin at the loue of God A. Because the loue of God is the fountaine of all true obedience and it sendeth forth the carefull Christian to good workes For louing God hee will seeke to doe that which God may like of and will willingly doe nothing that may displease him Euen as if a man haue a deere friend hee will not willingly doe any thing that may offend him but will seeke by all duties to make his loue and his good heart knowne vnto him Q. How may wee bring our hearts in loue with God A. By considering what God hath beene to vs and what we haue beene to him Wee the worst of all his creatures worse then Toades or Snakes for they sinne not against God but wee sinne against him Worse then the Iewes for they crucified Christ but once but wee buffet him and pierce him with our sinnes euery day worse then any of the damned Ghosts that lie damned in hell for they sinned in darknesse but wee sinne in the light they hauing but weake meanes wee hauing many great helpes to weaken sinne and yet mirrour of mercy none so spared as we are spared none so blessed as we are blessed none so loued as we are loued of the Lord. And therefore how can wee but euen burne in loue towards him againe and make more reckoning of him then of all the world besides Solomons song 2. 5. Q. What is the second thing A. The feare of God to bee more affraid to displease him then all the Princes and powers in the world To be more abashed and more ashamed when God sees vs sinne then if all the eyes in the world were gazing on vs Gen. 28. 17. Q What will this worke in vs A. The feare of God will be as a banke to keepe in the raging lusts of the heart that they breake not out Euen as the Sea banke beates backe the waues and breakes the force of them that they cannot ouerflow Ier. 32. 40. Q. How may wee settle the feare of God in our hearts A. First by considering the great power and the mighty arme of God that he is more able to doe vs more harme then all the powers in the world can doe And therefore if wee feare to displease a Prince who can kill but our bodies how much more should we feare to displease God who can damne our soules Isay 51. 12. 13. Secondly by perswading our selues that wee are alwayes in Gods presence that he euer lookes vpon vs with a bright
they goe before vs and though they doe not yet happily they haue not had such helpes such meanes so many sweet motions to bring them on as we haue had Phil. 2. 3. Q. How must wee shew our loue in our words A. Wee must not speake bitterly scoffingly nor crossely to them if we be wronged yet we must deale coldly gently and mildely with them not bitterly Iames 4. 11. not scoffingly Gen. 21. 9. 10. not crossely Pro. 15. 1. Q. May wee not be sometimes sharpe in our speech A. Yes but in Gods cause rather then in our owne and neither in both till wee see gentle meanes will not worke as a Physitian vseth strong Medicines when the weaker will not helpe Nehem. 13. 25. Secondly wee must not speake euill of them behinde their backs but by loue conceale those infirmities that are in them vnlesse either Gods glorie or their good shall require an opening of their faults 1. Pet. 4. 8. 1. Cor. 11. 11. Thirdly wee must not brawle and wrangle contentiously about questions that shall arise amongst vs 1. Pet. 3. 15. 16. Q How must wee shew loue to them in our deeds A. Wee must not withdraw our selues from them in their needes but to our power and abilitie seeke to make their liues sweet and comfortable to them We must not be altogether our owne men shut vp within our owne profite and pleasures and wholly taken vp of them But by loue wee must goe out of our selues to the good and profite of our Brethren Deut. 15. 7. to the 11. Q. What gather wee of this A. That they who are so farre off from helping their needy brethren that they make euen a spoyle and a prey of them most vnchristianly encreasing their miseries and by vsury and hard bargaines putting of them further into debt and danger they haue no drop of humanitie much lesse any sound ground of Christianitie in them Leu. 35. 36. Qu. What other thing is there wherein we must shew our loue A. Wee must not doe any violence to their person wee must neither smite them nor hurt them in life or limbe as appeareth Leuit. 24. 19. 20. For though the Ceremony of that Law be now abrogated yet the equitie of it stands still in strength Qu. What further thing is there to declare our loue A. We must not procure hurt to their persons by any means so tenderly the Lord would haue vs regard our brethren that we should not be any occasion whereby hurt and dammagement may grow vnto them 1. Chron. 11. 19. Qu. What gather wee of this A. That they who delay suites in law or blowe tales into mens heads and so giue occasion of blood or they that rashly venter mens liues for their profite or pleasure are highly guiltie of the want of loue Qu. Shall wee thinke our selues discharged towards our Brethrens persons when wee haue performed this A. No the chiefest thing is yet behinde loue to their soules which is the very life of Christian loue Rom. 10. 1. Qu. How must wee loue them in their soules A. Wee must mourne and be sorry for their sinnes as Christ wept ouer Ierusalem so we must weepe ouer the soules of our brethren Ier. 13. 17. Qu. What is the second thing A. Wee must pray for them that the Lord would forgiue them and fill their hearts with the riches of his grace Iames 15. 16. Q. May not one mans prayer get pardon for another mans sinnes A. It may as it appeareth in the 1. Iohn 5. 16. and yet not without the faith of him whom we pray for For without faith it is impossible to please God Heb. 11. 6. Q What gather wee of this A. That they who see other men drowned in sinne and yet are not oft vpon their knees to intreate the Lord heartily and earnestly for them are highly guiltie of neglect of dutie towards them Q. What is the third thing A. Wee must labour to draw them to Christ as one candle lights another so one man must bring another to God As Peter being conuerted must conuert his brethren so wee being turned must turne others to the faith Zach. 8. 21. Q. What is the fourth thing A. Wee must bring them on being come wee must encourage them and lead them forward in the wayes of God As a man plies a lampe with oyle so wee must nourish and feed good things in them that they goe not out Heb. 10. 24. 25. Qu. How is this declared A. By a similitude for as in a great Familie where are many children the elder helpe to carry and tend the younger So in the family and houshold of God the antienter and elder Christians must helpe and support and bring forward those that are the weaker and came lately to the faith Acts 18. 27. Q. What is the last thing A. Wee must admonish them of their faults For he that rebukes not his brother of his sinne hates him in his heart Leuit. 19. 17. Qu. How doth this appeare A. Because we know the Lord will punish his sinne and bring it to light And therefore if wee dissemble and admonish him not to leaue it what doe wee else but desire the Lord to blaze him and to shame him for it Q Yea but men will be angry with vs if wee tell them their fâ—ultâ— A. And God will be angry if we tell them not And therefore it is better to lose mens fauours then Gods fauour and to haue our neighbours displeasure then Gods displeasure And yet many times that falls out that Salomon speakes of Prou. 28. 23. Q. What things are to be regarded in reprouing A. Three things First that we doe it mildely and louingly that we set not too eagerly and too hardly on them Gal. 6. 1. Secondly that we doe it mightily and with power not onely making them see their sinnes but euen all the shame of it to bring them to a greater hatred and loathing of it Micah 3. 8. Thirdly that we doe it discreetly not casting of precious seed vpon euery ground but hauing some hope of the partie that it shall doe good Prou. 9. 8. Math. 7. 6. Qu. Is euery prophane man to be giuen ouer in his sinnes A. Surely no Great care must be had that we iudge not men past physicke till their disease be growne very desperate indeed Though a man haue beene a scorner before yet wee know not whether now he may leaue it And though he haue beene very impatient of reproofe at other mens hands yet wee know not how he may take it at ours And therefore as long as there is any sparke of hope we must not cease mildely to admonish them of their faults Marke 12. 4. 5. 6. Qu. What is the second Point to our neighbours A. Wee must loue them in their goods For loue not onely regards the person of our neighbour but also dealeth tenderly and louingly with all those things that belong vnto him So that
God is the installing of him in his Kingdome and in his Throne the aduancing and lifting of him vp to bee the head of the Church and that person by whom God will rule all things both in Heauen and in Earth Phil. 2. 9. Q. What learne we of this A. That Christ is now exalted in his kingdome and in his Priesthood So that now he administreth both his kingly his Priestly office with greater might and Maiestie then euer hee did before Q. What fruit haue wee by the lifting vp of Christ in his Priesthood A. Wee know thereby that Christs Intercession shall bee more profitable for vs. For if Christs prayer on Earth was alwayes heard wee may well thinke that being Sutour for vs in so great Maiestie and glory hee shall not bee denied Rom. 8. 34. Q. What fruit haue we by the lifting vp of Christ in his kingdome A. First wee know that now he is more able to blesse the Church and euery member of it And therefore if hee then healed the sicke fed his followers with small prousion made the ministry of the Word effectuall much more is hee able to doe it now 2. Cor. 9 8. Secondly wee know that Christ is more able to defend the Church and subdue all the enemies of it and stampe them vnder foote And therefore if hee then cast out deuill he is now much more able to cast out sinne and if then hee were able with one word to calme the Sea hee is now much more able to scatter all our troubles and to disperse them Rom. 26. 20. Q. What gather wee of this A. That they who doubt of Gods fauour or feare they shall not be able to liue this hard yeare or thinke they shall neuer get Religion or ouercome the lets howsoeuer they say they beleeue yet doe not indeed beleeue that Christ sits at the Right hand of God that is that hee more mightily administreth his Kingdome and Priesthood now then euer hee did before Q. What is the last degree of Christs Exaltation A. From thence hee shall come to iudge quick and dead Q. What is the meaning hereof A. That Christ in the end of the world when the sinnes of men be ripe shall descend in a Cloude and sit downe vpon his throne and all both great and small shall stand before him and the Bookes shall bee opened and they shall bee iudged according to the things that they haue done be they good or bee they euill Qu. What note wee hence A. 1. That there shall be a Iudgement 2. The generalitie of the Iudgement 3. The Person of the Iudge 4. The Time of it Qu. How know wee that there shall be a Iudgement A. First by the Scriptures Secondly by the light of Reason Q. What Scriptures proue it A. Iude 14. 15. 2. Cor. 5. 10. Act. 17. 31. Q. What is the Reason A. We know that God is a iust and righteous God and therefore hee cannot but make the state of the godly better then the state of the wicked But in this world it is not so For godly Lazarus lyes pyning at the doore while the wicked Glutton sits surfetting at the Board And therefore there must bee a Iudgement that the godly may bee blessed and the wicked punished Q. What fruit haue we by this A. Wee know that Christs comming is for the further glorifying of his Church and the punishing of the enemies of it And therefore howsoeuer we are here pressed and afflicted for a while and crowned with contempt as our Master was with thornes yet a day will come when all our infirmities and miseries shall haue an end and the faces of our enemies shall be filled with shame 2. Thess. 1. 6. 7. 8. Q. What are wee taught concerning the generality of the Iudgement A. That all shall be iudged both quicke and dead Q. Who are meant thereby A. By the quicke are meant they whom Christ shall finde aliue at his comming And by the dead they are meant that shall bee dead before So that all shall be iudged Rom. 14. 10. Q. What gather wee of this A. That a day will come when euery one of vs shall giue an account to God for his whole life for euery oath that he hath sworne for euery lie that he hath told for euery penny that he hath deceiued for euery Sabboth that he hath prophaned And therefore that wee must be carefull to flie these sinnes and the like as wee will answer to God for the contrarie at the Iudgement seate Q. Who shall be the Iudge A. Christ in his humane Nature Iohn 5. 22. 27. Q. What learne wee by this A. That Christs comming shall be comfortable to the godly and fearefull to the wicked Comfortable to the godly because he shall be their Iudge who is their Sauiour Luke 21. 28. Fearefull to the wicked because he shall be their Iudge whose blood they haue despised whose Ministers they haue disgraced whose name they haue blasphemed whose Sacraments they haue contemned whose Sabboths they haue prophaned Reu. 6. 15. 16. Q. When shall the Iudgement bee A. In the end of the world what yeare or what day or what houre knoweth no man no not the Angels but God alone Math. 24. 36. Q. Why would the Lord haue it secret A. That men might be alwayes vpon their watch and preparing for it For the count day will come suddenly and therfore we must euer keepe our reckonings streight lest it come like a thiefe in the night to steale away all our peace and prosperitie and pleasures for euer Mark 30. 35. Q. What is the third Person in whom wee must beleeue A. The Person of the Holy Ghost Q. What are wee to beleeue concerning the Holy Ghost A. Two things First that he is the effentiall Power of the Father and of the Sonne the same God in nature but distinct in Person That hee proceedeth from the Father the Scripture is plaine Iohn 15. 26. That hee proceedeth from the Sonne is as plaine Gal. 4. 6. That he is a distinct person from them both is cleare Iohn 14. 16. Secondly that he is the Sanctifier of Gods elect and therefore hee is called the Holy Ghost not onely because he is holy in himselfe but also because he makes vs holy sanctifying both our bodyes and our soules vnto God Q. What learne wee by this A. That by nature wee are more barren then the barrenest ground in the world hauing no sparke of grace or goodnesse in vs And therefore if there be any loue of vertue any hatred of sinne we may well know it is not of our selues but the Spirit of God which wrought it in our hearts Phil. 2. 13. Qu. What doth the Spirit of God worke in vs A. First knowledge of the will of God For whereas by nature a man hath no more true Religion then a very beast The Spirit of God opening and enlightening the eyes of his minde makes him able to conceiue the secret things
of God 1. Cor. 3. 14. Q. What is the second thing A. Regeneration For by nature a man is giuen to like best of the worst things and worst of the best things and therefore the Spirit of God is faine to cast him new and to change euery affection in him Iohn 3. 5 Q. What is the thirdthing A. Communion with Christ For by Faith the Spirit of God implanteth vs into Christ as the Branches are knit into the stocke so that as the Branches liue and are nourished from the stocke So wee partake of all the rich graces that bee in Christ 1. Cor. 6. 11. Q. What is the fourth thing A. Spirituall Gouernment For by nature wee are so babish that wee know not when to speake nor when to hold our peace how to pray nor how to vse our Christian liberties c. And therefore the Spirit of God is giuen vs as a guide to direct vs in euery thing that we take in hand Rom. 8. 14. Q. What is the fift thing A. Comfort in Troubles For the Spirit of God assuring our hearts that God loues vs in Christ makes vs to contemne the vanities of the world and setting vs in hope of the life to come makes vs set the lesse by the things of this life Ioh. 14. 16. Q. What is the sixt thing A. Strengthening vs. For whereas naturally wee are quickly weary of good things the Spirit of God so vpholding vs in grace that euery day wee feele our selues brought into greater loue and liking of the same Eph. 3. 16. Q. In whom doth the Spirit of God worke these things A. In none but the Elect. A Reprobate may haue the Spirit of God according to some effects of it as to make him see his sinnes to be ashamed of them and to restraine him from the outward acts of them to liue ciuilly in the world But the Spirit of God inwardly killing sin and sanctifying the Soule in all his gracious effects is neuer giuen but to Gods Elect Iohn 14. 17. Q. May a man lose the Spirit of God A. The wicked because they neuer had it soundly may wholly lose it The godly cannot lose it wholly but onely according to some graces of it and that not finally but for a time Because the Spirit like Sampsons hayne will reuiue againe Iohn 7. 38. Q. May wee therefore liue secure because wee cannot lose the Spirit A. Nay but wee must vse the meanes which God hath appointed for the nourishing of the Spirit as hearing of the Word Prayer Meditation c. otherwise the best of vs shall finde the Graces of Gods Spirit wonderfull dead and damped in vs 1. Thess. 5. 18. Q. How may a man know that hee hath the Spirit of God A. Hee may know that hee hath the Spirit of God by the working of the Spirit For as a man knowes there is life in himselfe as long as he breathes and moues and doth the rest of the actions of a liuing man So when a man liues the life of the Spirit and doth the things which without Gods spirit hee could not doe hee may well know that hee hath the Spirit in him Q. Doe not many deceiue themselues in this point A. Many doe for want of iudgement for there is a certaine working like the Spirit but it is not the Spirit A certain boldnesse in the heart like Faith but it is not Faith A certaine kinde affection like Loue but it is not loue A certaine hot humour like Zeale but it is not Zeale They bee but vizards and counterfeits which the deuill makes to deceiue poore people with To make them beleeue they haue Faith and Loue and other vertues when indeed they haue not but certaine emptie shewes and shadowes of them Q. What is the first marke whereby a man may know that he hath the Spirit of God A. If a man feele himselfe better able to conceiue the Mysteries of Faith and to take profite by the Ministry of the Word either to the begetting or strengthening of Faith in him This is a sure token that he hath the Spirit Act. 16. 14. Q. What is the second Marke A. If a man feele a sensible change in himselfe so that hee loues that good which hee thought hee should neuer loue and hates that euill which hee thought hee should neuer hate and sets himselfe with diligence to the weakening and killing not of some few but of all his sinnes This is a true Testimony that hee hath Gods Spirit working in his heart 1. Cor. 6. 11. Q. What is the third Marke A. If a man feele himselfe checkt inwardly for sinne so that hee cannot tread or looke awry but by and by hee is closely touched and rebuked for it This is a sure token that he hath the Spirit Isay 30. 21. Q. What is the fourth Marke A. If a man haue an earnest desire to please God to wish from his very heart that he could walke with greater care and obedience in all the wayes of God This shall seale vnto his soule that he belongs to God 1. Iohn 2. 5. Qu. What is the fift Marke A. If a man feele himselfe much giuen to Prayer not onely in company and at ordinary times but also priuately by himselfe alone with assured perswasion that hee shall fare the better for it This is a certaine signe of the Spirit of God Gal. 4. 6. Q. What is the fift Marke A. If a man dare trust the Lord with his whole state and say vnto God in sinceritie of heart Lord I desire not health nor peace nor plenty but according to thy will I lay downe my selfe my life and my comforts and all that I haue at thy feet dispose of mee as best pleaseth thee this is a seale that the Spirit of God workes in his heart 2. Sam. 15. 26. Qu. What if a man feele not all these in himselfe A. Yet hee is not to despaire if there be any one of them truly in him For as there may be life in man though hee can neither see nor heare nor speake nor mooue So though the Spirit work not so strongly in one yet as long as he desires to please God so long as hee is sorry for his sinnes or at leastwise sorry that hee cannot be sorry for them hee is not vtter ly to discomfort himselfe in his estate Rom. 7. 22. 23. Qu. What doth the second part of the Creed entreate of A. Of two things 1. The Church 2. The Benefites bestowed vpon it Q. Why is the Church mentioned immediatly after the Doctrine of the Trinitie A. Because whatsoeuer the holy Trinitie hath wrought they haue wrought it for the good of the Church And therefore the benefite of the Father in Creating of the Son in Redeeming of the holy Ghost in Sanctifying wholly and entirely belongeth to the Church It is the Churches dowrie Q. What learne wee by this A. That if a man can approue himselfe to bee a true member of the Church
wherin this fellowship consists A. In communicating our gifts and Graces to the good and benefite one of another For as the eye sees not for the good of it selfe alone but for the comfort and benefite of the whole body Euen so we haue our part and profite in the gifts and graces bestowed vpon others 1. Cor. 12. 6. 7. Q. What learne wee by this A. That as one candle lights another So one man must bring on an other vnto God Qu. What is the last thing wherein the Communion of Saints consists A. It consists in the communicating of the good things of this life to the mutuall helpe and comfort one of another accordingly as God hath enabled vs Acts 4. 32. Qu. What gather wee of this A. That they who are wholly taken vp with the care of their owne good and doe not by loue goe out of themselues to the comfort of their brethren whatsoeuer they pretend yet they belong not to the Communion of Saints indeed 1. Cor. 12. 26. Qu. What is the second Benefite A. Forgiuenesse of Sinnes Qu. What are wee to beleeue concerning this A. Foure things First that the Church hath her Sinnes Euen the godliest in this world Not onely they who walke with no care But euen they who set a most narrow watch ouer their waies and that not some veniall and petty sinnes but euen deadly wounds wherof without the fauour of God they might surely die That thosesinnes how great soeuer they are are Freely forgiuen and pardoned in Christ. So that Gods people after Faith and Repentance stand as cleerely discharged of them as if they had neuer committed them That God forgiueth not onely the guilt of sinne but also the punishment of it For punishment is not due but in regard of the guilt of sinne And therefore the guilt ceasing the punishment must also cease with it Lastly the godly cannot commit the sinne against the holy Ghost it being vnpardonable and the sinnes of the godly being all pardonable and pardoned in Christ. And therefore howsoeuer they may sinne of ignorance and of weakenesse yet they neuer sinne willingly stubbornly and presumptuously against God Qu. How am I to apply this Article to my selfe A. By beleeuing that I haue many sins aâ—d those so great that without the Lords mercy I may bee iustly damned for them Secondly that all these sinnes are forgiuen in Christ so that I shall neuer bee challenged for any of them Thirdly if God punish mee at any time it is not for my sins which be pardoned but either for my tryall or to keep downe the corruptions of my heart that they breake not out Lastly that howsoeuer I may fall of infirmity yet I shall bee so-strengthened in grace that I shall neuer wilfully and purposely oppose my selfe against the Lord. Q. What are the benefites which God will bestowe vpon his Church in the world to come A. Two The Resurrection of the Body And Euerlasting Life A. What are wee to beleeue concerning the Resurrection A. Foure things 1. That the body shall rise againe 2. That the same body shall rise againe 3. That it shall rise a glorious body 4. That it is the priuiledge of the godly onely to rise so Q. How know wee that the body shall rise A. By the Scripture and by the power of God Mar. 12. 23. Qu. What Scriptures proue it A. Dan. 12. and Ioh. 5. 28. 29. Q. How is it proued by the power of God A. Because it is as easie for God to raise man out of the dust as it was at first to make him of the dust It is easier to raise man then to make him For as when a house falls the stones remaine and the timber remaines onely it wants the forme and fashion of an house So when a man dyes the soule remaines and the body remaines at leastwise the bones the spar and chiefe rafters of the house and therefore they may the more easily be knit together and fashioned againe Q. Why shall the same body rise A. Because it were iniustice to punish that body for sinne that had neuer committed sinne and to crowne another body with Christ and not the same that had suffered for him Q. How shall it rise a glorious body A. First it shall rise immortall hunger and thirst and cold and sicknesse and death shall no more preuaile against it Secondly it shall rise in perfect state The Power of God supplying all those members that now bee wanting hee that lacked in eye shall then receiue an eye and hee that lacked an arme shall then haue both armes restored Thirdly it shall rise more beautifull then it was at first For hee that is now crooked he shall bestreightened and hee that is now weake shall be strengthened and hee that is too bigge shall bee lessened And hee that is foule shall shine like the Sun in his strength Fourthly it shall rise a spirituall body readie and willing to doe any duty that the Spirit shall enioyne Q. Shall not the wicked rise too A. Yes they shall rise but it were better for them if they might neuer rise if they might eye as a dogge or a toade dyes They shall rise but it is that their torments may be the greater their bodyes also then feeling as much as now their soules feele Q. What is the last benefit A. Euerlasting life Qu. What are wee to beleeue concerning it A. That the state of gods people shall bee infinitely more happy in Heauen when God shall bee all in all raigning immediatly in his Saints Q. What learne wee by this A. That wee are set in a better state by Christ then we lost by Adam For by Adam wee lost but an earthly Paradice but by Christ wee haue recouered an heauenly for it Q. What else doe wee beleeue of this point A. That this happie estate of Gods People shall bee for euer the comfort of it increasing rather then abating any whit Q. Declare this A. In the delights of this world the greatest ioy is at first as when a man comes out of the cold to a good fire after his ioy abates by little and little vntill at length hee bee weary of it But when a man hath beene in heauen a 1000. yeares hee shall finde as much ioy and contentment as the first houre that hee came thither Q. Shall not the wicked rise to euerlasting life A. No For theirs is an euerlasting death they are euer dying and yet can neuer dye euer consuming and yet can neuer consume euer burning and yet can neuer burne like the Salamander that liues in the fire Q. How may a man attaine to Eternall life A. Onely by a liuely faith in the Sonne of God when a man stands perswaded in his heart through the holy Ghost that this is a chiefe part of Christs purchase which without the high price of his blood wee could neuer attaine Q. What are the meanes to strengthen Faith A. Three The
in Christ vnlesse wee haue also grace to lead a better life and to abstaine from the same or like sinnes in time to coâ—…e Qu. Doe not the Papists say well Let vs not bee led A. No for they would seeme to bee wiser then Christ and therefore they haue delayed his words as being too harsh Q God tempts no man â—ames 1. 13. A. It is one thing to tempt a man to sinne another thing to lead a man to bee tempted of it It was the deuill that tempted Christ in the desart but it was the holy Ghost that lead him forth as the Lords Champion into the field Math. 4. 1. Q. How may God worke in tentation and yet bee free from sinne A. First by withdrawing his grace and leauing vs to our selues as if a man should send another his staffe to goe by when his legges be lame and thereupon hee begins to despise him and to set him light the other takes away his staffe and the lame man fall So God hauing lent vs his grace to walke by when wee begin to thinke wee stand not any way beholden to him for it but that wee could shift as well without it the Lord withdrawes his grace and wee â—unne into sinne and yet God is not the cause of our sinne but our owne weaknesse not able to beare vp and to sustaine it selfe Secondly by offering occasion to trie whether hee will sinne or no As a man leaues a little loose money about the house to try whether his seruants or his sonne will steale it So God sends feare to tempt vs to see if wee will yeeld to feare Pride to tempt vs c. if wee doe yeeld it is our fault not Gods who did but vent vs and set vs a broach and discouer the bad liquor that was in vs. Thirdly by causing the motion but not the euill of the motion as when the Sunne shineth vpon a dead carcasse there ariseth a stinking and a loathsome smell and yet the Sun is not the cause of it but the corruption of the carcasse So in euery action God is the cause of the motion which is good But if we sinne in moouing that comes of the Deuill or of our selues Fourthly by ordering the euill of the Action to some good end As a Father seeing his childe to bee busie about the fire catcheth his finger and thrusts it to a coale to make him the more affraid of it after So God sometimes lets vs taste of sinne that wee may the more detest it and hate it while wee liue Q. How many parts are there of this Petition A. Two First wee pray that wee may not bee tempted to sinne And secondly though that wee bee tempted yet that wee may not be ouercome of sinne Q. Why doe wee pray that wee may not bee tempted to sinne A. Wee know our owne weaknesse to bee so great and vnable to resist temptations that wee pray that wee may not bee tempted So readie wee are to yeeld to sinne that wee pray we may not bee prouoked to it Often wee sinne and oftner wee should sinne if wee were oftner tempted to it Many times we are angrie and yet if wee had ofter occasions wee would ofter be angrie Q. What gather wee of this A. That their sinne is great who fling themselues into tentation that will take vp their dwellings in those Townes and venture themselues into those companies where they know are many and strong entisements vnto sinne What doe they else but offer the deuill Blockes of aduantage against themselues and hold him the stirrop that his Tentations may the more easily mount vpon them Qu. What are the Euills that wee pray against A. They are of two sorts 1. Sinne without vs as the Deuill and the world 2. Sinne within vs as the corruptions and lusts of our owne hearts Q. What doe wee pray for against the Deuill A. That whereas the deuill is woont to pull a vizard vpon vpon his face and to translate himselfe into an Angell of light that wee may haue wisedome to discrie him and strength from heauen to stand against him Q. Doth not euery one hate the Deuill A. Indeed many will say fie vpon the Deuill and say they detest him with all their hearts and yet in leading a prophane and a wicked life they beare him about in their bodyes with them Q. What doe wee pray for against the World A. First that wee may not bee poysoned and corrupted with the bad examples that bee abroade That wee may not catch the infection but keepe our selues vnspotted to the world Secondly that neither our friends by flatterie nor our foes by feare may quench vs in good things and drawe our hearts from God Thirdly that our worldly cares may not ouergrow our godly cares so that wee haue more loue to the frothy things of this life then to those that concerne the life to come Q. What doe wee pray for against our owne lusts A. That God will weaken the strength and power of sinne in vs euery day that wee may feele it either cleane killed or so mightily weakened that as a man that hath receiued his deaths wound though hee liues and breathes yet languisheth and fainteth and droopeth euery day more and more vntill he dye So sinne may haue lesse and lesse strength till at length it haue no strength at all Q. Why doe wee aske all these things of God A. Because wee are not able of ourselues to stand the least enemy being stronger then wee and therefore wee pray to bee girded with the strength of God that through his might wee may doe that which of our selues wee should neuer doe Qu. What other thing doe wee pray for A. That if wee fall into sinne that wee may not lye in it but that the Lord will finde vs out in our falls and seeke vp our lost soules and bring vs vpon the shoulders of his mercy to his fold againe Q. Doe the godly sinne then as well as the wicked A. Yea but the godly are euer desirous to bee deliuered from sinne and therefore doe both pray and watch against it whereas the wicked hugge it and keepe it warme in their bosomes and are well content to continue in it vsing no meanes to get out of it Q. What meanes doth God vse in deliuering vs from sinne A. The chiefest meanes is the Ministry of the word it being the hand of God whereby hee pulleth vs out of sinne as a beast is lugg'd out of the mire And therefore wee pray that wee may bee obedient to it and profite by it that it may make vs wise vnto Saluation and mighty through God to withstand all assaults that rise against vs. Q. What is the last part of the Prayer A. The Conclusion or shutting vp of the Prayer Q. What is the vse of the Conclusion A. It containeth certaine Reasons to strengthen our faith that wee shall be heard For this is a great cause why our prayers come so
Secondly this Petition was so connected to the former to shew That though God giue vs our daily Bread yet if we haue not pardon of our sinnes all the Bread of the world can doe vs no good For it is a sweet and most comfortable thing to the conscience to be perswaded of Gods fauour in the forgiuenesse of sinnes For if one haue all the variety of good things in this world though his meat be Manna from heauen Rayment as precious as Aarons Robes his life as long as that of Methusalem his strength as Sampson Beauty as Absalon Glory Wisedome and Riches like Salomon yet if he haue not this Petition granted him which Christ here speakes of The pardon of his sinnes all is lost all is nothing worth yea in terrour of conscience all is displeasing and vncomfortable For saith Christ Matth. 16. 26. What shall it profit a man to winne the whole world and lose his soule or what ransome shall a man giue for his soule This question Tertullian demaunds What will all thy dainty dishes availe thee if they doe but feed thee to the fire of Hell Therefore remember to say Lord giue me daily Bread but O! Giue me also pardon of my sinnes for vnlesse I haue a feeling sense of thy fauour and hope of heauen all things else are nothing vnto me We know that condemned men in the Tower who haue goodly lodging lie well great attendance yet haue poore or no comfort in all this when they daily expect to be brought forth to execution Euen so it is with all the magnificence and glory of this world there is no comfort in any part thereof without the forgiuenesse of our sinnes one must goe to hell The rich Glutton we read when he was in Hell howsoeuer he possessed all things in this life and was glorious in estimation and riches yet afterwards they profited him nothing nay they were the greater corrasiue vnto him as he had formerly ioyed and flowed therein who found by wofull experience that one drop of Christs blood one Dramme of the forgiuenesse of sinnes had done him more good then all his infinite wealth and store of money Let vs then all pray with Dauid Psal. 50. Cast me not away from thy presence and take not thy holy Spirit from me giue me with daily Bread forgiuenesse of sinnes and howsoeuer thou deale with me in the things of this world yet let me haue the comfort of the saluation of my soule Hitherto of the entrance into the Petition and the questions touching the same In the Petition it selfe three things are to be considered 1 A Confession 2 A Request 3 A Condition In the confession three things are to be obserued of vs. 1 That euery sinne is a Debt 2 That we be all fallen into this Debt 3 That we be not able to pay this Debt For then we would neuer pray to haue this debt forgiuen if we were able to pay it First concerning the Confession wee acknowledge sin to be a debt for by debts here are meant sinnes as Christ in another place teacheth his Disciples Luke 11. 4. And forgiue vs our sinnes So the debt we speake of is the debt of sinne which for two causes is compareâ— to a debt First Because it ariseth after the manner of a debt for as a debt as we know ariseth vpon the non-payment of money and not performance of that which is due so because we haue not rendred vnto the Lord that which is his due not payed him that seruice loue honour obedience c. that we owe him being mightily behind with him Hence it is that we come to be mightily indebted vnto the lord being so farre in arrerages vnto him and so sinne ariseth in the first place after the manner of a debt Secondly it is compared to a debt because it bindes vs to a debt for as a debt bindes vs either to payment or to punishment to content the party or to goâ— to prison so doe our sinnes binde vs either to content the Lord in his Iustice or to vndergoe eternal damnation so that there is but one of two wayes to escape â—udgement either to content diuine Iustice or to vndergoe punishment And yet the debt of sinne is a worse debt then any other for it is not a money matter to be imprisoned for but this casts him into Hell for euer and euer Indeed the Law hath beene stricter for a man that made not payment of his debt was to be sold his wife his children and all he had Amongst the Parthians the Lawes were more cruell for if thae debt were not payed euery creditor was to take away so much of his flesh as the debt came vnto but these were courses barbarous and cruell Now by the lawes we see to be cast in prison is the punishment inflicted for a debt But for the debt of sinne we shall not only be cast into prison which is Hel but there suffer paines and torments easelesse and endlesse Another thing is that sinne is not like a debt we owe in this world for many a man though not able to pay his debt or not able to pay the interest for the time yet may deuise some meanes to auoyde and shift it off by a tricke pretend danger in the way or conscience in the businesse or if all faile he may die and then no body can compell him to pay the debt but no man in the world can shift off the debt of sinne First because God is able to proue euery debt that we owe him he hath it in a booke as Iob speakes Chap. 18. 23. Mine iniquitie is sealed vp as in a bagge Secondly wee cannot sue for such a Protection as the power of Princes giue in this world there is nothing able to protect vs from the Lord. There is no flying away that wil not help vs neither for we can flye no where from the Lord though we flie vnto Hell for saith the Prophet Psal. 139. 7. Whither shall I goe from thy spirit or whither shall I flie from thy presence If to heauen thou art there If to Hell thou art there also If I take the wings of the morning and dwell in the outermost parts of the Sea euen there shall thy hand lead me c. Fourthly Death cannot free vs from the debt of sin for howoseuer by death wee are out of the Vsurers hand yet wee cannot escape out of the hands of God Therefore let vs make this vse of it Feare him saith our Sauiour that when he hath killed the body can cast both soule and body into hell so that of all debt the debt of sinne is the most grieuous wherefore let vs bee carefull aboue all things to auoyde and get out of this debt A man that loues quietnesse and peace cannot abide to runne in debt O how carefull will he be to shunne it he will liue hardly and poorely goe thinne and liue of his
vs whensoeuer we haue sinned against God the soule being out of ioynt the sooner we shall find ease Wounds you know that are not by and by dressed will ranckle and fester so as the cure of them will be much more difficult and dangerous So it is with the wounds of our sinnes if they be long kept from searching opening and laying them before the Lord. Let vs therefore preuent the mischiefe which may follow our delayes making vpon all occasions a continuall and speedy attonement with God The third generall part of this Petition is The Condition of the same We pray to God to forgiue vs as we forgiue others yet this cannot be a cause of Gods forgiuenesse but a condition onely It can be no cause for as the Schoole-men say Finiti ad infinitum nulla est propertio There is no proportion of the Finite to the Infinite thing And so no reason because wee forgiue our Brethren some small matter that GOD should forgiue vs the infinite debt we owe. Therefore no cause but a condition of it Very reason will teach vs this that it is in the power of the giuer to prescribe vpon what condition he giues his gift as Christ saith to Peter Iohn 13. 8. Unlesse I wash thee thou shalt not bee cleane As if hee had said I am content that thou haue part with mee in my kingdome and glory but yet there is a condition annexed Except I wash thee except thou obey me submit thy selfe vnto me thou mayest not haue it So God did giue vnto Paul the liues of all that were with him in the ship yet it was conditionall Except these abide in the Ship ye cannot be safe And so must we be contented to rest vpon the meanes which God hath appointed and be willing to performe such conditions as hee inioynes vnto vs. But the wickednesse of the world and corruption of men that willingly will not come to any conditions with GOD but would haue the blessing without the condition like the kinsman of Ruth hee would haue had the land but when he heard the Condition that he must haue Ruth to wife he refused the bargaine So the Rich man in the Gospel would haue had eternall life but when he heard the condition that he must leaue all and follow Christ in a poore estate he would not meddle with it but went away sorrowfull So it is with the world still and so it is with most men they would haue the blessing they would haue life euerlasting forgiuenesse of sinnes and the like but they will none of the condition to forgiue the offences of others But let vs remember if we looke to inioy the Lords blessings we must come to his conditions wee may not haue them vpon what tearmes wee will but be contented to accept of them on what manner the Lord will giue them vs. Now the Conditions that the Lord giues vs are First Easie to be done For the Lord doth not say man must content me for his sinnes let mee haue so many teares so much sorrow from thee proportionable to thy offences spend as many dayes in my seruice as thou hast spent in the seruice of sinne But what saith hee Forgiue forgiue be ready and forgiue others and thou shalt euer find me more ready to forgiue thee So that it is an easie condition which the Lord prescribes O we might thinke it abundantly wel with vs if we were able to purchase so excellent a mercy as the forgiuenesse of sins at any rate whatsoeuer yea though we bought it with a great deale of paines and transitory goods yea life it selfe but the Lord lets it come at an easier rate at such a poore price that it is wonderfull he imposeth no more vpon vs then to forgiue others This shewes his goodnesse loue and mercy and all to make vs confesse the greatnesse of the same As Naamans seruant said vnto his Master If the Prophet had commanded thee a greater thing wouldest thou not haue done it for thy health But now onely to wash and be cleane what a thing is this So the Lord may say had he prescribed vs any difficult and hard matter for the remission of our sinnes would wee not haue beene glad of it but now when hee hath imposed so easie a taske vpon vs as to forgiue others what shall be said vnto vs if wee neglect it Secondly A condition profitable to our selues of no profit to the Lord at all what doth he gaine by our forgiuing of our brethren but all the profit redounds vnto our selues both because we shall be the more gentle and fitted vnto goodnesse and many times by this meanes we shall haue the more fauour and loue by winning many vnto vs in loue and kindnesse God causing vs finde from others as they receiue from vs so gaining some whom neither sharpnesse threatnings nor sorrowes could reconcile Looke into the Story of the Aramites 2 Kings 6. 22. When the King of Israel hauing them in his power would haue killed them No saith Elisha set bread and water before them that they may eate and drinke and goe to their Master by which occasion the bands of the Aramites it is said came no more into the land of Israel to annoy it So great profit came by this kindnesse and goodnesse so will it turne altogether to our profit and benefit if we can practice this duty in forgiuing of others Thirdly It is a condition which doth much further and helpe vs in the expectation and hope of blessings lookt for For if we who be but men that haue but a drop of mercy can forgiue our Brethren we may well thinke that the Lord who is the Ocean and full Sea of graces must and will be more ready to forgiue vs. When we see the Sunne shine vpon a wall wee easily conceiue that it shines more brightly and gloriously within his owne Orbe So we finding so much more mercy in our selues to forgiue our Brethren may easily conceiue that there is much more mercy in the Lord to forgiue vs because he is the very Fountaine of all that mercy and forgiuenesse we shew to others Thus as the blessing is conditionall so must wee performe the condition if we hope for Gods fauour Quest Here comes a question to be answered Why of all other duties doth the Lord prescribe this condition vnto vs. Ans. Because by all meanes he would nourish and preserue loue amongst vs as much as may be sor whereas by the taint and corruption of sinne we are ready to fall asunder by infinite quarrels and iarres and so to pull in pieces and rent the sweet bonds of brotherly society wherein the Diuell hath played his part by bringing into the world diuision and dissention amongst vs the Lord in his loue seekes to vnite and draw vs into one therefore of all conditions imposing this of loue vpon vs that if the loue of
God do vs good we may be pleas'd to doe good one to another By this golden chaine he seekes to linke and tye the whole world together therfore we should by all meanes shunne anger and matter of offence Christians should be like Rootes well growen which though many times they be diuided and parted yet by and by they doe shut so close that no body can see the seame where the rent was or the diuision So among Christians howsoeuer it cannot bee but in this frailty of life contentions and iarres will fall out amongst vs yet must we shut againe so close yea claspe one another so fast as no body may perceiue who hath offended Now in the Condition it selfe we may consider two things 1 The Duty which is To forgiue our debtors 2 The Quality we must forgiue them as God forgiues vs. By Debtors first are meant such as haue sinned and offended against vs for by debtors our Sauiour Christ doth not meane such as owe vs a money debt for a man may craue forgiuenesse of God and yet require a money debt of his brother Indeed in case of miserable extremity when a man is insufficient and cast behind hand by ineuitable meanes then a man is bound to forgiue a money debt for the Prophet Isa. 58. 3. amongst other sinnes vpbraides the people with this as a maine great one Yee will require all your labours as debts But out of this case of extremity with a safe conscience we may aske a money debt For so when one of the Prophets lost his Axe he cryed out it was but borrowed inferring that it must be restored and Elisha increased the womans oyle to pay debts with And the Apostle bids vs owe nothing to any man but loue to which I may adde that by Salomon it is made a note of the wicked to borrow and not to pay againe So that it is cleere by debtors our Sauiour Christ meanes such as are indebted to vs in the debt of sinne whom wee must forgiue as the Lord forgiues vs. As the Apostle exhorts Coloss. chap. 3. vers 11 12. Put on tender mercy kindnesse c. forbearing one another and forgiuing one another as GOD forgaue vs which is the second thing Next The quality of this duty we must forgiue others as God forgiues vs. First God forgiues vs truely He doth not make a shew of forgiuenesse and keepe our sinnes by him to watch vs a good turne but truely according to his loue and mercy forgiuing and forgetting our sinnes so must we forgiue our brethren and not make a shew of forgiuenesse keeping rancor and malice in our hearts like Cain who spake kindly to his brother but when he had him in the field fell vpon him and killed him Matth. 18. 33. Except yee forgiue from your hearts your brother saith our Sauiour you shall not be forgiuen So when we say I will forgiue and doe not let vs consider would we haue the Lord to deale so with vs consider what a wofull case is this for who can answer one of a thousand and who cannot but be terrified to thinke that God remembers all Secondly God forgiues vs easily without any great adoe No sooner did Dauid say I haue sinned but Nathan told him The Lord hath also put away thy sinne thou shall not die No sooner was hee humbled at his Masters feet who owed the 1000 Talents but the King released him and so must we forgiue our brethren not stiffely standing vpon our tearmes but being gentle and easily intreated as we find the Lord is vnto vs. But I appeale to common experience how hardly we are drawne to this duty there must be such intreaty mediation such going betweene parties as is wonderfull and all farre from the patterne here propounded vnto vs. Thirdly God doth forgiue vs all our sinnes not our smaller reseruing the greater but generally all and of all sorts whatsoeuer they be So must we do by our brethren forgiue them in all wherein they haue offended vs we must not keepe any secret faults in store but passe by and forgiue all lesse and more But such is the custome of the world that generally they can bee content to say I would forgiue but the matter is so great concernes me so neere toucheth my good name my reputation that I cannot But if we will be assured to bee the children of our heauenly Father who shall inherit the promises we must breake custome with the world and put on the spirit of meeknesse patiently forbearing one another as Christ himselfe hath taught vs Luke 17. 4. If seuen times a day he turneth vnto thee and say it repenteth me thou shalt forgiue him If this mooue not yet let vs remember the many hainous sinnes which God forgiues vs and so be moued to forgiue others Fourthly God forgiues vs often not once but many times though we sinne from day to day to morrow and next day yea to our liues end So must we often and vpon all occasions forgiue one another If thy brother offend daily thou art bound daily to forgiue him not once or twice but euen to seuenty times seuen times Thus if we follow the example of Christ questionlesse there will be a great deale of more loue wrought in vs wee shall haue an assurance of Gods mercy towards vs prepare a way into our selues by preparing our hearts to performe these things that with comfort we may pray in all occasions And forgiue vs our debts as we also forgiue our debtors Now followes the sixt and last Petition 6. PETITION And lead vs not into tentation but deliuer vs from euill AFter prayer for our daily bread we haue been taught to pray for the forgiuenesse of our sinnes which was to shew that without the pardon of our sinnes through Gods fauour and mercy all the bread in the world is nothing worth It is nothing to haue all the blessings of Sea and Land there with to perish in sinne and at last be damned with the diuell therefore after prayer for our daily Bread we are taught to seeke for pardon for our sinnes reconciliation with God Now in this sixt Petition we are taught to goe one step further and pray to GOD for the grace of Sanctification that we may not onely 〈◊〉 our sinnes pardoned but our spirits also awakened and strengthaned to recouer life worke vivification hauing power and vertue wrought to resist them so as we may no more fall into sinne but that we may be kept by the power of God in all holy courses This is that we pray for in this Petition that as God hath freed vs from our sinnes so we may be freed from sinne hereafter In summe That we may not be led into tentation But whereas there may seeme a connexion of two Petitions in one it may teach vs two things First That vpon pardon of former sinnes the Diuell is alwayes ready to fasten new sinnes vpon
vs. Therefore after pardon of our sinnes we pray that wee may be kept from more sinnes as knowing the Diuell will be busie not onely not to let vs alone so but seeks by all meanes to supplant and surprize vs as the Apostle speakes 2 Cor. 11. 3. But I feare lest as the Serpent beguiled Eue through his subtilty so your mindes might be corrupted c. and 1 Pet. 5. 8. Be sober saith he and watch for your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuour So that howeuer we may relye vpon the pardon of our former sinnes the Diuell is ready still to thrust new sinnes vpon vs. As we know if a prisoner get out of prison and make an escape the Iaylor will not let him goe so but make Hue and cry after him raise the Countrey lay all the Towns and wayes to take him till at last be seaze vpon him and bring him backe to the stinking Dungeon which he came from So doth the Diuell deale by vs when wee haue made an escape got out of the prison-house of our owne sinnes he will not let vs goe so but makes after vs layes all baytes and ginnes possible to see if possibly he can intrap vs that so he may carry vs backe to our former old courses to walke in the wayes of darknesse So we see the grieuousnesse of sins and daily tentations are inseparable companions in this life for wee shall neuer haue our sinnes forgiuen but the Diuell will bee ready to tempt vs vnto other sinnes so to lay a new load vpon vs. Secondly That to the grace of Iustification we must alwayes labour to joyne Sanctification that is we must not onely labour to haue our sinnes pardoned but also mortified and the power thereof weakened for by sinne there be two things alwayes remaining 1. The guilt of sinne 2. The corruption of it The guilt of sinne is a binding of vs to the punishment as I haue said by order of diuine Iustice which is taken away by the Lords mercifull forgiuenesse but when the guilt is taken away the corruption of sinne remaineth which is a way ward disposition of the soule wherby it is wholly inclined vnto euil and vnfit and vnable for heauenly things Now this is that we pray for that God would not onely take the guilt of sinne away with the punishment and penalty due vnto it but the corruption of it also this is our desire others indeed are well enough content to haue their sinnes pardoned but to haue them mortified restrained weakned and the power thereof abated and quite killed but a few desire heartily But we who know the danger and bitternesse of sinne must pray also to haue the soule Sanctified the faculties rectified and set in the same beauty that the LORD in the beginning gaue it When a man hath broken an Arme or a Legge some fooles care no more but to be eased againe so the Chirurgion can giue them somewhat to take away the ache they go no further but they who be wise doe not onely seeke to haue the paine slaked but also to haue the bone well set againe that by that meanes there be no blemish or disproportion to the rest of the body So it is with a true Christian he doth not onely desire to be rid of the paine of his sinne the aches of his soule but the very corruption of it also healed and mortified in him Dauid conioynes these two together Psal. 103. 2 3. Blesse the Lord O my soule and forget not all his benefits who forgiueth all thine iniquitie and healeth all thy diseases The like we haue Psal. 51. 9 10. where he prayes Hide thy face from my sinnes and blot out all my iniquities create in me a cleane heart O God and renew a right spirit in mee Thus after Iustification he prayes for sanctification which also must be our care through the course of our life So much of the connexion The Petition it selfe hath two Branches in it 1 We pray that we may not be tempted vnto sinnes 2 That though we be tempted yet we may not yeeld vnto it Now there be two kinds of Temptations obserueable which we are subiect to in the course of our liues 1 Of tryals and tentations to sinne 2 Of sicknesse and diseases Tentation is any present prouocation or inclination to sinne which is a bait laid by the Diuell or our owne flesh against vs. When we pray therefore not to be led into tentation we pray that we may not haue any prouocation or inticement to sinne that may ouercome or intrap vs in leading vs from that loue duty and obedience we owe vnto the Lord so that the words in this first part of the Petition containe two principall things 1 A Confession 2 A Request First in that we pray not to be led into tentation Here is a close confession that our sinnes deserue it that the Lord may iustly leaue vs vnto the will and power of temptatation As it is said of the Gentiles Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts to doe things vnseemely So 2 Thes. 2. 11. It is said because they went on in the loue of darknesse receiued not the loue of the truth that they might be saued for this cause GOD should send them strong delusion that they should beleeue a lie So that God in his iust iudgement giues vs vp to our sinnes making one sinne the punishment of another This the Lord shewes plainly in the parable of the Vineyard Esay 5. 6. For so also a man that hath a Vineyard as long as it beares well hee will fence it weed it and hedge it that no hurt come vnto it but if it grow barren and yeeld him no profit then he causes the hedge to be throwne downe pull away the wall and let in Hogges Swine and Vermine to deuoure it So doth God order and deale in the businesse of our soules so long as we bring forth branches flourishing and worthy the fruit of the Gospell so long we are fenced and tended well cared for of God But when wee grow barren bring forth bryers and weeds then all our labour is lost when although the Lord doth not let in hogges and swine yet doth the Diuell and all the power of darknesse come in vpon it and blindes and hardens vs more and more by reason that we haue abused the gifts and graces which the Lord first bestowed vpon vs. The second part of this confession is That we are exceeding prone to yeeld vnto temptation Wherefore wee acknowledge that the Lord in Iustice may giue vs vp to the temptations of the Diuell for which cause we pray that we might not be tempted because we find such infirmity in our selues that if we be tempted a thousand to one we shall yeeld to the tentation for the corruption of man is like vnto dry Tinder ready to kindle and
now to bee done they would not for a world doe them What would Dauid haue giuen after his Repentance for his Adulterie and murder that hee had neuer committed the same yea any thing What would not Peter haue giuen that hee had neuer denyed his Master which made him shed so many teares It is true when sinne is once committed all the powers in Heauen and Earth cannot vndoe it againe Onely Repentance doth as much as may bee to make sin no sinne in effect Secondly It makes a Change in regard of sinnes that are to come They would not doe any thing willingly that would offend God or to grieue the holy Spirit So wee see in Iob 40. 5. Once saith hee I haue spoken but I will speake no more yea twice but I will proceed no further and 1. Pet. 4. 3. saith hee It is sufficient that we haue spent the time past after the lusts of the flesh and Paul Rom. 7. sayes The good that I would doe that I doe not and the euill I would not doe that doe I. As if he would say I would not grieue the spirit I would not offend God for a world but my corruptions carry mee so vnto it that I cannot choose Therefore if there bee a willingnesse to sinne there is no true repentance So likewise it makes a Change in the Affections First whereas formerly sinne was our ioy and delight Now wee sorrow for it and it is grieuous vnto vs. Secondly whereas before wee committed sinne with boldnesse now wee are ashamed of it Thirdly whereas before we loued it now wee hate it So that it is cleere that there is a change made in the affections thereby first to instance whereas at first wee tooke delight and ioyed to sinne now such doe sorrow mourne and lament for it as Ierem 31. it is said I haue surely heard Ephraim lamenting thou hast chastised mee and I was chastised And Psal. 6. Dauid confesses that hee did water his couch with teares Chrysostome on this place sayes well If so great a King did lament and weepe for his sinnes so great a Prophet and so holy a man did shed teares and that not for an houre but for a long time not for a night but many nights not a drop or two but he did water his bed with them how much more ought wee to grieue and lament and shed teares for our sinnes that are a great many more For the next whereas before wee committed sinne with boldnesse wee now become ashamed of it and therefore if wee can sinne and not be ashamed of it but beare it out with boldnesse of face it is a signe our repentance is not true By the contrarie if when we haue committed sinne wee are abashed and ashamed to looke any body in the face so that wee could bee contented to liue in a Caue or a dungeon or some such secret place after the fact it is a good signe saying The time hath beene when I was so brutish and sâ—…esse that I cou'd haue beene contented to haue committed sinne in the sight of the Sunne with boldnesse but now I shame to thinke of it if it bee thus with vs it is a signe of true repentance As Ieremie in the person of the faithfull sayes Ierem. 3. 25. I lye downe in confusion and wee couer our selues with shame So the Publican was ashamed and durst not lift vp his eyes to heauen but hee smote himselfe vpon the brest and said The Lord bee mercifull to mee a sinner And lastly whereas before wee tooke delight in sinne now wee hate detest and abhorre it whereas our delight was in the wayes of vanitie and that the pleasures of sinne haue beene meate and drinke to vs wee now begin to hate the delights of this life euen as Ammon 2. Sam. 13. 13. after hee had by inordinate loue desired his sister Thamar did hate her after so much the more So must wee deale with our best beloued sins hate them as much or more as euer wee formerly loued them And therefore if so bee wee see in vs renewed and changed affections from that wee were from euill to good this is a signe of true Repentance when such a change and alteration is wrought in our Inward Man Now 〈◊〉 Repentance makes a change in the Inward man so doth it in the Outward also in our Actions not onely renewing our heart but our whole life that wheras in the best part thereof wee haue done seruice vnto sinne it maketh vs now doe seruice vnto Christ yea that wee neuer thought to doe as in the Parable of the two sonnes the one said hee would not goe yet after repentance hee went and did cleane contrary So in the historie of Mary Magdalen O Lord how were all her actions changed when shee was changed by repentance shee that was woont to sit in glorie at sumptuous Feasts and banquees leaues all now to sit downe at Iesus feete vpon the ground Shee that was wooâ—t to clip and kisse her louers with â—â—â—ton imbraces left all to kisse the feet of her Sauiour shee that had curled her haire and had dressed it with Pearle and costlinesse for wicked and intisâ—…g purposes let it now hang loosely about her face and head to be a towell to wipe the feete of Iesus she that had wandring eyes and thought vpon nothing but smiles and pleasure maketh them now a fountaine of teares to wash her Sauiours feet Her eares which were open to heare nothing but musicke and filthy talke now are ready to heare Christ speaking vnto her her feete which formerly carried her into vaine companie are now the instruments to bring her into the house of God and that tongue which before spake filthily idly and loosely is now imployed in the praises of God and so forth for all her gesture and apparell c. O! what an alteration was here what a change did Repentance worke through soule and bodie in the inward outward man And thus must it worke vpon vs all or else wee come not neere the nature of true Repentance For true Repentance worketh vpon sinners in the same manner The hands now take vp a Bible and with as great delight reade the word of God as they before followed their sports the feete that carried the body to houses of iniquitie are now as ready to carry them to the house of Christ the Eares that were woont to hearken to lasciuious talke and bee taken with amorous loue-songs are now attentiue to Sermons and the word of God The eyes that were rouling about to meet with temptations are now fixed on a Preacher and haue a couenant made with them In a word the heart and affection that was fraughted with sinfull and idle fancies and motions are now full of holy meditations and busied with diuine exercises The third thing in the Nature of true Repentance is that wee must not onely bee changed in part
cause of Repentance 1 The first furthering cause is the Mercies of God and the remembrance of them for when God puts vs in minde what hee hath done for vs or wee our selues consider what wee haue lost or hazarded by reason of our sinnes who cannot but relent and acknowledge the same considering of Gods goodnesse as it is Rom. 2. What dost thou not know O man that the bountifulnesse of God and his goodnesse leadeth thee to Repentance for looke how many mercies God doth bestow vpon vs so many strong motiues they are vnto Repentance So Ierem 2. God shewing his former kindnesses vnto them expostulateth the matter to bring them vnto Repentance and Confession Ezek. 20. 43. the Lord shewes for the other And there shall you remember your wayes and all your doings wherein you haue beene defiled and yet shall Ioathe your selues in your owne fight c. and Iob. 35. 10. hee complaineth that none remembred the mercies of God and therefore they were not heard in their prayers because they wanted faith to repent To vrge the point yet more that the mercies of God moue much to Repentance see Luke 5. when Peter saw the great draught of fishes Lord saith hee depart from me a sinfull man Thus Gods mercies did bring Peter to the acknowledgement of his sinnes Euen so the mercies of God should bring vs to make this vse of it to bring vs to the consideration of our sinnes and to repent for them and to loue the Lord for his goodnesse and for his mercy and fauour bestowed vpon vs. If a wicked wife should slip away from her husband and commit many faults against him If hee not withstanding send her loue tokens from time to time this kindnesse of her husband must needs bee a mighty meanes to drawe her backe againe in loue and obedience vnto him Euen such is the kindenesse and goodnesse of God towards vs that though wee slip and slide from him by our sinnes yet hee sends to vs loue tokens his mercies and his blessings euery day from time to time to bring vs home by Repentance Helping cause of Repentance 2 The second Helping or furthering Cause is The Iudgements of God this is a principall cause in furthering of our Repentance as wee may see Genesis 42. 12. of Iosephs brethren when they were in trouble then they confessed their sinnes being accused Nay but to see the Nakednesse of the land you are come So the Prodigall sonne when hee was in miserie then hee came home to his Father So Isa. 26. 16. Lord in trouble haue they visited thee they poured out a Prayer when thy Chastisement was vpon them so the Lord doth mightily conuince them of sinne and neglecting his Iudgements I hearkned and heard but they spake not arâ—ght no man repented him of his wickednesse saying what haue I done euery man turned to his course as the horse rusheth to the battell and Zephan 3. 5. hee sayes The iust Lord is in the midst thereof hee will not doe iniquitie euery morning doth hee bring his Iudgements to light but the vniust knoweth no shame So Amos 4. the Lord there complaines of this that hee sent his Iudgements from time to time hee sent mildewes and blastings and many other iudgements and yet he complaines Yee returned not vnto mee If a sheepe goe astray from his sheepheard out of the flocke hee will set his dogge at him as if hee would kill him or worrie him and yet hee hath no purpose to hurt him but to driue him home to the fould againe for when the sheepe is come home hee rates and calls off his dogge So the Lord doth by vs if wee goe astray and turne from his sheepe-fold then hee sets his dogge at vs as if hee would kill vs the dogge of pouertie or the dogge of lamenesse or of blindenesse or of sicknesse or some crosse or some other iudgements and yet hee hath no purpose to hurt vs it is but onely to bring vs home vnto him for if wee bee once brought home hee calls off his dogge againe and rates him which is Gods end in all afflictions which hee from time to time sendeth The third helping or furthering Cause is our owne Considerations as Psal. 119. Dauid saith I considered my wayes and turned my feete to thy testimonie So vntill wee come to consider our owne wayes wee can neuer turne vnto God Now this consideration must bee in foure things First of the strict account wee must giue vnto God at the day of Iudgement for all those sinnes wee doe not repent of in this world If wee repent then the Lord will forgiue vs but if wee doe not repent bee assured wee must answer for our sinnes wheras vpon repentance Christ will answer for vs and wee may confidently put away the reaccount lying vpon Christ vnto which the Apostle alludes 2. Cor. 1. 5. For as the sufferings of Christ abound in vs so our Consolation also aboundeth through Christ. Secondly of the fearefull estate wherein wee liue vntill wee haue repented not being the friends of God but heires of hell not hauing interest in any promise but liable to the Curse of the Law vpon which ensues death and torments Which is the third thing those vnspeakable tortures the soule for euer shall endure with the deuill and his angels for euermore Fourthly the consideration of foure other things First The Necessitie of Repentance that is is such a necessarie grace that wee cannot bee saued without it for there is but two wayes either to Repent or else to perish For if a man weresicke and a Physitian should come to him and temper for him such a Potion which if hee did not take hee could not choose but dye one would thinke a man could not choose but take it though it were against his stomacke Euen so wee are all sicke of the disease of sinne and the Lord hath tempered a Potion for vs to drinke and hee telleth vs if wee doe not take it we shall not escape condemnation Now this Potion which the Lord hath tempered for vs is Repentance therefore wee must bee contented to take it though it bee against our stomacke The Second consideration is The vtilitie and profite wee haue by it for if wee repent God will forgiue vs but if wee repent not God will make vs answer for it at the great day of Iudgement here is our choice Repent and bee forgiuen Repent not and perish so the Lord promiseth Forgiuenesse vpon Repentance Isa. 1. 18. Though your sinnes werâ—red as scarlet hee will make them white as snow if you repent and obey that is in Gods account it shall bee so The Third Consideration is The readinesse of God to receiue vs then hee will turne his frowning anger into louing fauour his cursings into blessings his iudgements into mercies so soone as the Prodigall sonne came home to his Father wee see
of God yet when the winde blowes when God offers gratious and good meanes when we haue so faire an opportunitie we should lay hold vpon the good things that be for our saluation So that this must needs be a fearefull abuse of Gods kindnesse and goodnesse that when it is a speciall time of Repentance through our corruptions wee make it a speciall time of wantonnesse and vncleannesse and wee are so farre from being the better for all our speciall meanes that wee become worse and worse and so bring iudgement vpon vs. Our Sauiour Christ Math. 11. doth vpbraid those Cities wherein hee had done most of his great workes because for all this they had not repented them of their sins where he tells them That it shall be easier for Sodome and for Gomorrah in the day of Iudgement then for them So if wee doe not profite by the preaching of the Word and the good meanes which are amongst vs at this day the estate of Sodome and Gommorrah at that great day shall be easier and better then ours So let vs take heed it be not so with vs for what a fearefull signe of damnation is this when wee thus set open the gates of hell by being no more carefull to come to Faith and Repentance and other sauing graces in the midst of such abundance of meanes Fourthly it is a speciall Time of Repentance when wee goe about any great worke For many times in our honest labours there are many crosses and troubles which doe befall vs because we haue not repented Therefore it must bee our wisedome when wee goe about any great worke which wee would haue to prosper then to repent lest we incounter with great crosses So Ezra 8. 21. hee practised So Esther 4. 16. So Iehoshaphat 2. Chron. 20. 12. The omission of this dutie you see was dangerous Iosh. 7. 11. 12. they could not stand before their enemies saith God vnto Ioshua Vp Israel hath sinned and they haue transgressed my Couenant therefore the children of Israel could not stand before their enemies Euen so it is with vs wee cannot stand before our enemies God doth not blesse our labours indeauours nor any thing wee take in hand because wee doe not prepare our selues vnto Repentance therefore as I said when we haue a great work in hand it is a speciall time of Repentance and herein wee must imitate the seruants of God in their examples when Ezra had a great iourney to goe first he fasted and prayed so many other of the Saints forenamed this was their practise and so must it bee ours chiefly when wee come to heare the Word or receiue the Sacran â—nts then we must be sure to haue repenced soundly for our 〈◊〉 nes or else as wee cannot expect mercie so wee depart away without comfort As a man that would draw a riuer into his ground he must first prepare the channell cut downe the bankes and stop the passages so must men doe with their sinnes that would haue the riuer of Gods mercie to runne through their hearts The Fifth speciall time of Repentance is Eeuery morning when wee arise and euery night when wee goe to bed For as wee sin daily so must wee daily renew our repentance let vs then repent euery morning before wee rise The steward who hath but a short memorie will be often casting vp his accounts and reckoning with his Master he will neuer let them tarry too long without cleering and making euen so because that our memorie is short and that wee soone forget our sinnes we should desire to haue often reckoning with the Lord euery day to make euen with him Iâ— we would thus often doe wee should haue but a few sins to repent vs of when wee come to die Wee see by experience if a man haue a little Brooke that runnes through his ground as long as he keeps the channell cleane that the waters may still auoide it will neuer annoy him but if he suffer the gutters to be stopped with mudde and durt and weeds to stop the course and carrying of the water by and by it will ouerflow his ground And euen so though a man haue some sinnes which annoy and trouble him yet 〈◊〉 he will be daily cleansing the channell of his heart and make the channell open by Repentance there will be the lesse danger to his soule as wee see it was said of Dauids practise Psal. 6. Hee talkes of a vexed soule wearisomenesse with groaning making his bed to swimme with teares consuming of his eyes and the like so must our Repentance come with sighes groanes weeping and wringing of the heart if it were possible that so wee be the better assured that it is vnfained and rightly bred and that it is such vnto which God will haue respect Sixtly the last speciall time of Repentance is at the houre of Death for then indeed is the Time to renew our Faith Repentance and all other Graces or neuer Euen as a man that hath beene at great charges for the building of a ship to carrie himselfe safely a very long iourney when hee is ready to put foorth into the sea then hee especially lookes that all his Masts Sayles Anchors and Tacklings be ready fit and prepared so howsoeuer a man deale with his Faith Repentance and other graces all his life time yet now when at the houre of death hee comes to lance forth into so rough a Sea for his last iourney he must then looke all ouer againe and see that nothing be wanting but that his faith prayers penetencie loue and such like be in a readinesse for to conduct him in peace and safetie vnto the end of his last iourney But commonly men doe by Repentance as great men doe by Banquets when a great Feast comes they sit and gaze and admire but their stomacks are gone many in this case haue no stomacks to eate So many men looke at these excellent things of God admire them but will not eate will not repent leaue their sinnes c. But let vs in the Name of God who know better things and haue not thus learned Christ goe on resolue labour and practise Repentance ere it bee too late which now is our next Point to be handled the next time LECT VI. VI. THE PRACTISE OF Repentance IOEL 2. 12. Therefore also now saith the Lord Turne yee euen to mee with all your heart and with fasting and with weeping and with mourning And rent your heart and not your garments and turne vnto the Lord your God for hee is gracious and mercifull slow to anger and of great kindenesse and repents him of the euill WEE spake the last day of the Time of Repentance when we shewed that for euery new sinne there must bee a new act of Repentance and so as wee sinne daily wee must daily repent For as I then shewed if a man haue a little Brook which runs through his ground as long
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
parts of his repentance hee may fall to be a Papist againe So Pharoah did in some manner repent him of his sinne yet because hee failed in the due practise and performance of the dutie his heart being corrupted hee remained obstinate So the Lord complaines of the people in the Prophesies of Esay and Ieremie 3. 3. Thou hadst a whoores forehead thou refusedst to bee ashamed So that because of vnsound repentance a man may easily fall into the same sinnes againe Iudas saw his sinnes and confessed them but because he did not pray vnto God to forgiue them nor resolue against them he fell away Wee see in experience if a man haue a Fellon or a soare vpon his hand or a byle about him if hee doe not draw out the corruption the better but suffer it to rankle or swell againe hauing stopt it too soone it will breake out againe and put him to further trouble and paine Euen so it is in the nature of Repentance a number there be who haue not searcht their hearts to the quicke or suffered them to bleed out all the corruption And so hauing dealt partially and vnsoundly in their repentance they finde it a matter of great difficultie to haue the heart perfectly sound this is the first part of the Answer Obiect Yea But if a man haue soundly repented him of his sinnes whether is it possible for that man to fall againe Answ. To this I answer There is a Generall and there is a Particular Repentance Generall repentance is at a mans first conuersion then he repents of all his sinnes Particular repentance is when a man repents of some one particular sinne which is committed after Now a man may repent generally for all his sinnes and yet hee may easily also fall into particular sinnes againe for euery thing so workes as they say in Philosophie according to the propertie of his owne nature And so Generall repentance can but worke a generall dislike of sinne Now therefore a man may mislike sinne in generall and yet fall into particular sinnes of which he hath so generally repented Quest. 3 I but if a man doe repent him of Particular sinnes whether may hee fall into them againe or not Answ. To this I answer that if a man doe Repent truely of particular sinnes such is the grace of God that hee doth not easily fall into them againe and when he doth it is seldome or very rare and is much different from his former falls First not easily for the bitternesse and tartnesse thereof is such that it leaues such an impression behinde it as they tremble to fall into the like sin againe Wee reade Exod. 13. 17. 18. that when God lead the children of Israel out of Aegypt he did not leade them the readiest and neerest way but hee led them through the wildernesse a dangerous and fearfull way full of fierie Serpents and why â—o 〈◊〉 That they might be affraid to returne to Aegypt And euen so doth he deale by his seruants when hee brings them out of the bondage and thraldome of sinne hee leades them a tedious and painfull way by many teares by many sorrows yea the feare of Death and Hell and all this that they may be affraid to returne againe vnto Aegypt to their former lusts and sins againe By which meanes a number of Gods people and seruants haue beene preserued from their sinnes and haue repented Answ. 2 Secondly I say Though a man fall into the same sins after Repentance yet hee very seldome so falleth There be some who thinke that if one haue truly repented of a particular sinne he neuer falleth into it againe but I dare not say so For a man who repents him of the sinne of hastinesse and rash anger and particularly of scolding and rash speeches may fall againe into the same sinne that he hath repented but this I say if a man hath truly repented him of a sinne hee shall very seldome fall into it nor shall euer so often offend in that kinde As wee see in a man that hath beene sicke of an Ague and is recouered againe almost well yet hee may haue some fitts and grudgings of it though not so often or extreame as before hee had Euen so though wee haue repented wee may haue some falls and grudgings but not so often nor in those extreames as formerly Answ. 3 Thirdly though men doe fall into the same sinne againe that they haue repented of Yet they fall not so euidently towards damnation but with apparant difference from the former For first all the falls of those that haue truely repented Bee but particular falls they bee not fallings away from all the graces of God from all the loue of goodnesse from all the conscience of duty but onely from some particulars The wicked of the world when they fall into sinne doe not stay themselues in some one particular sinne but let all goe at randome and make a conscience of nothing But the people of God though they faile in some one dutie yet they liuâ— sincerely and carefully in all the rest as Reuel 2. The Churches are commended for many things though discommended in some things As Asa in Scripture 1. King 15. 14. But the high places were not taken away neuerthelesse Asa his heart was perfect with the Lord all his dayes So Dauid though a sinner in some things excuseth himselfe Psal. 18. 21. For I haue kept the wayes of the Lord and haue not wickedly departed from my God Yea it is further said of Dauid that hee was a man after Gods owne heart and kept all the commandements of God sauing in the matter of Vriah so howsoeuer the godly Fall they fall not from all the duties of Religion grace and goodnesse but hold themselues to prayer and other holy duties As a man in the climbing of a ladder though his foote slip yet if hee hold surely by his hands hee will not let his hold goe so it is with the people of God though their feet slip through frailtie and weaknesse yet they hold fast by the hands and will not let goe their hold of Heauen which they haue by faith in God Againe If they fall they fall with strife and resistance there is a kinde of loathing and reluctation in their falls The motions of the spirit seeke to hinder the workes of the flesh as Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh so that you cannot doe those things which yee would Thus though a man doe fall after Repentance yet there is euer ioyn'd with it a certaine vnwillingnesse to fall and follow the motions of the flesh as a man that is loath to doe that which hee is drawne and forced to doe as St. Paul sayes of himselfe Rom 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that
doe I. Wee see this also in Peter hee denyed his Master fearefully and very faintly but yet presently got him into the porch from the presse of the people and was indeed ashamed of what hee had done as a man who by mischance is all beastly and durty is loath to be seene by day so after sinne men are ashamed to appeare before God being confounded and striken in their very conscience So in Exodus in the storie of Aaron Exod. 32. 2. you may reade how faine would hee haue shifted oâ—â— that sinne what excuses did hee make how loath was hee to doe it Thirdly Cum formidine men sinne in this kinde fearfully with a secret feare they are affraid to sinne they tremble and feare at Gods displeasure whereas the world are euery way fearelesse bold and venturous and practise sinne as if they were neither affraid of Heauen or Hell or the losse of Gods fauour which though they haue heard of yet they sinne still But when the true Christian sinnes it is Cum formidine with feare as the foure Lepers entred the Campe of the Assyrians and rob'd their tents but with a kinde of feare and trembling 2. King 7. c. So it is with the people of God in their sinnes the heart is strucke and they are ashamed of what they doe being affraid to bring Gods â—udgements vpon them Therefore there is a great difference in the falls of the one and the other the one goes on in sin with boldnesse the other are affraid and tremble at Gods displeasure There is wee know a great difference betwixt him that falls and him that goes into a deepe dangerous water hee that falls into a water hee does it with feare hee is dismayed at the perill and danger hee is in but hee that goes in of himselfe hath a purpose to doe so he doth it aduisedly and is neuer affraid but boldly aduentureth on the danger so it is with the people of God they fall into their sinnes with feare out of the frailtie of the flesh against their owne mindes to the displeasure of their hearts but therest doe not so but sinne purposely and aduisedly Fourthly Though the godly fall yet they desire to recouer and to rise againe as Iob 14. 7. For there is hope of a tree if it bee cut downe that it will sproute againe and that the tender branch thereof will not cease Though the roote thereof waxe old in the earth and the stocke die in the ground Euen so it is with the people of God that howsoeuer the graces of God decay in them and that they waxe drie in them yet as long as there is life in the roote and that the roote once comes to bee watered and renewed by the grace of the Spirit they liue againe by Repentance comming vnto Reformation and newnesse of life as you saw in Dauid Peter Mary Magdalen Mannasses So Dauid Psal. 119. vlt. I haue gone astray like a lost sheepe seeke thy seruant for I haue not forgotten thy commandements Dauid was lost as it were but hee desired to come home againe A sheepe you know when it is gone astray and is out of the sheepfold from the fellowes is not at rest till it bee in the sheep-fould againe so the people of God when they fall by their sins and corruptions they are not at quiet or rest vntill they haue returned home to God and are in the sheepfold againe Obiect Now it may bee some man may be obiect If this be so that one may fall againe into the same sinnes after Repentance what comfort can any man haue in this estate Answ. I answer there are two comforts belonging thereunto First that though men may fall so after Repentance yet they neuer fall quite away so long as they hold them to the vse of good meanes attend to Prayer reading meditation and other religious exercises reading and hearing of the Word preached the administring of the Sacraments with watchfulnesse ouer our owne hearts liues and courses Dauid fell not when hee was constant in these courses but when hee began to bee loose and idle So likewise Iudah one of Iacobs sonnes committed a great sinne but when was it when hee was constant in good courses holding himselfe vnto good means noâ— but it was when hee grew loose and left the societie of his brethren and neglected good meanes but if wee hold our selues constantly to the meanes wee shall not fall into grosse sinnes The second comfort is That although it come to passe that wee doe fall yet our falles shall turne to our good as Saint Paul saith Rom. 8. 28. All things shall worke together for the best vnto them that loue God And Augustine to this purpose saith That it is good that the Lord let some men fall into sinne that they the better may see what they are by nature and bee yet more humbled for it As we see if a childe be busie about the fire or water the father will of purpose put the fire to his childs fingers not with intent to hurt him but to make him afraid so when God sees his children too busie with sinne he will bring them neere some punishment or iudgment to bring them vnto repentance and at last comfort them This much might seeme to haue beene enough of this case of repentance but because as in the goodly building of some faire house the master pillars haue more workemanship and labour then any other particulars as we read of the two maine pillars of Salomons Temple 2. Chron 3. 15. So because that Faith and Repentance bee the maine pillars in building the spiritual house of God in our consciences it is no maruell if they take vp more labour and time then all the rest Chrysostom saith wel That fone in digging do light vpon a mine of gold he will diggestil and neuer giue ouer till that veine doth faile so because wee are lighted vpon a veine the Doctrine of Repentance more precious than Gold and Faith that will stand by vs in our death when our gold will leaue vs doe not blame me if I digge still labour still as long as I may bring you aduantage Now hauing handled the first branch of this first case come we to the second branch thereof II. Whether a man that thus falls into the same sinne againe may bee renewed by repentance I answer two wayes Answ. First That a man may though with difficultie that is if a man fall often and apparantly into the same sinnes it is so much the more hard and difficult to bee cured and renewed as wee see in the bodie if a man fall into the Relapse of an Ague or any dangerous disease it may cost him his life and his health will very hardly bee recouered Euen so it is after a man hath fallen into the same sinne againe I doe not say hee may not recouer or bee
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