first we pray here that we may glorifie the Name of God any way whatsoeuer that hee may haue some glory by vs which must bee three wayes 1 In our hearts 2 With our mouthes 3 In our liues For the former of these see 1 Pet. 3. 15. saith hee But sanctifie the Lord in your hearts for the second we haue Rom. 15. 6. where the Apostle exhorts them with one mind and one mouth to praise God for the other see 1 Cor. 6. vlt. saith hee For yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods First Wee must inwardly acknowledge that all things come from God That we neither haue or can receiue any thing but at the hands of God wee must therefore loue and feare Him trust in Him praise Him and submit our wils to his will and thus we pray that we may glorifie God in our hearts when we acknowledge all the power in the world to be nothing to his all the wisedome and loue in the world to be nothing to his wisedome and loue when we doe labour aboue all things to keepe the Lord to be our friend not regarding whosoeuer be displeased with vs whosoeuer be against vs whosoeuer rageth and stormeth when we see God accepteth of our zeale and Piety towards him which if we pray for truely then are we sure to glorifie God in our hearts Secondly We glorifie God with our mouthes both by speaking reuerently of the Name of God and by confessing the Lords wisedome goodnesse and Iustice in all his workes for although the Shepheards were abashed to find Christ in a manger the King of Kings in so poore an estate yet they returned to their Flockes and Folds and praysed God So must we doe whensoeuer wee haue heard of Gods goodnesse or tasted of his mercy we must returne home to our houses as the shepheards did to the fields acknowledging the Lords kindnesse and mercy in it Yea what euer chance though it bee losse and correction yet wee must say as Job did in the midst of his troubles The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. So then this is that we pray for that of all other things we may giue glory vnto God according to that admonition of the Angell Reuel 14. 7. Feare God and giue glory to him for the houre of his Iudgement is come and worship him And againe Reuel 19. 7. Let vs be glad and reioyce and giue glory to him for the marriage of the Lambe is come So that whatsoeuer is laid vpon vs what change of estate soeuer the Lord sends we must giue the glory to God and confesse with our mouthes that he is worthy of all honour Thirdly We must glorifie God in our liues that we may so liue as the Lord may haue glory and honour by vs and no disgrace for our good life is an honour to the Lord as Christ himselfe saith Math. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen c. So 1 Pet. 2. 12. the Apostle saith And haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God So must we pray that we doe not disgrace the Lord by our sinnes but liue so as the Lord may be honoured by vs. It is for this purpose a good meditation which one of the Fathers hath God saith he thus speaks vnto a sinner O man if thou hast no care of thine own credit safety yet haue a care of mine Thinke man that I am dishonoured by thy sinne for if any disgrace or shame thereby rest vpon thy selfe much more vpon me whom thou oughtest to regard but if thou couldest so put it ouer with iollity and carelesnesse yet is God disgraced by it therfore O man thogh thou neglect thy selfe tender my glory deface not my honour Thus it is cleere as our good life honours God so our ill life dishonours him as Rom. 2. 24. saith the Apostle For the Name of God is blaspemed amongst the Gentiles through you O then let vs all take heed of this that we tender the glory of God let vs pray that wee may so liue in this world conuerse here amongst men that the Lord may be honoured by vs and not dishonoured by our grosse and presumptuous sinnes For our helpe herein There be three things which may quicken vs to this duty and care First to consider That all the creatures doe glorifie God in their kinde as the Psalmist speakes The Heauens declare the glory of God c. So in the Reuelation it is written of all Creatures That all they which are in heauen and in earth c. And the foure beasts said Amen when glory was giuen to the Lord. Therefore now seeing that all Creatures not onely most noble as Angels and Spirits but the very lowest and meanest yea the insensible Creatures giue glory to God in their kind oh how great shall our sinnes be and how much our wickednesse aggrauated if we doe not care to bring glory vnto him O with what gladnesse should wee perswade one another to this dutie that seeing there is no creature but in his kinde doth in some measure set out the glory of God how often should man much more meditate then and practise the same Secondly to consider That if we glorifie God he will glorifie vs we cannot be so ready to set out the Lords Name and praises but he is more quicke to requite and exalt vs as it is written 1 Sam. 2. 30. For them that honour me I will honour c. They who despise me shal be despised Vnto which we may vse the words of our Sauiour in that solemne prayer John 17. 4 5. where he thus amongst other arguments prayes for glory I haue glorified thee on earth I haue finished the worke which thou gauest me to doe and now glorifie thou me O Father with thine owne selfe with the glory that I had with thee before the world was So that when we haue glorified God in the time of this life then may we assuredly expect that the Lord will glorifie vs at the day of death but if wee haue no care to glorifie him in this world how can we be perswaded that he will glorifie vs after our departure hence Thirdly to consider That God will seuerely punish the contempt of his glory for there is nothing in this world that he doth more tender then his glory For which he commanded his people thus Thou shalt not giue my glory to another Yea see for neglect of this duty how seuerely he punished his people whose carkasses all perished in the wildernesse because they did not ascribe and giue glory to the Lord. Yea the
Affirmat T. 3. p. 97 but not so easily as others T. 3. p. 98. 100. obiections against it T. 3. 101. Father of God the Father T. 1. p. 78. wherein wee may sinde God a Father T. 1. p. 105. Faith what it is T. 1. p. 17. its kinds and meanes to be get it ibid. the fruits of it T. 1. p. 18 how iustified by faith ibid the difference betweene historicall and iustifying faith T. 1. p. 76 how a man may know that hee hath faith ibid c. 77. means of strengthning our faith T. 1. p. 106. two grounds of faith in prayer t. 2. p. 19 20 21. three Acts of faith T. 3. p. 23. the faith that a Christian man must dye in consists in three things T. 2. p. 163. Of the feare of God T. 1. p. 27 28. what it will worke in vs. ibid. c. 28. how we may settle it in our hearts ibid. wee must pray with feare T. 2. p. 23. Feastings how lawful T. 1. p. 30 Fellowship what fellowship we haue with Christ t. 1. p. 102 103. wherein it stands ibid. Forgiuenesse what we are to beleeue concerning it t. 1. p. 103. how to apply it to a mans selfe T. 1. p. 104. of the Petition of forgiâ—â—nesse T. 1. p. 120 122. the instruction and consolation we haue by this Petition T. 1. p. 122 123. that we haue all need of forgiuenesse t. 2. p. 109 that forgiuenesse is a most excellent mercy which all should seeke for T. 2. p. 106. why so few seeke for it T. 2. p. 108. the extent of the Petition of forguinesse T. 2. p. 109. the time of asking it is daily ibid. the condition of forgiuenesse what T. 2. p. 112 113 114. Freewill against Popish freewill T. 3. p. 39. G. GLory the glory of God is the first thing wee should desire in our Prayers T. 2. p. 30. reasons why we may pray for the kingdome of glory T. 2 p. 51. 52. God how knowne T. 1. p. 1 2 What he is T. 1. p. 2. that wee are to conceiue of him by his properties T. 1. p. 2. the vse of God 4 properties T. 1. p. 4. how many persons there be in the Godhead t. 1. p. 7. et 78. that he is Almighty T. 1. p. 79. why a Creator T. 1. p. 80 81. how God is our Father T. 1. p 108. of Gods Name T. 1. p. 110. why we must pray to God onely T. 2. p. 15. Godlinesse how necessary to saluation T. 1. p. 23. how to begin a holy life ibid. furtherances thereto T. 1. p. 24. the points of godlinesse what T. 1. p. 43 what difference betweene the state of the godly and of the wicked T. 1. p. 68. Gospel what it is T. 3 p. 13. the main thing promised in it ibid. two vses of it ibid. c. the difference betweene the Law and the Gospell T. 1. p. 16. Grace it is to be nourished T. 1. p. 66. impediments of grace T. 3. p. 57. how a Christian may grow in grace T. 3. p. 194 195 196. Grow of growing in the grace of repentance Treat 3. p. 183. how a Christian may grow in grace T. 3. p. 194 195 196. H. HAllowing of the Petition Hallowed be thy Name T. 1. p. 110 111. Gods Name hallowed of vs three wayes T. 2. p. 33. three things helping hereunto T. 2. p. 35. 36. Haire whether lawfull for men to weare long haire T. 1. p. 31. Heart what a man must doe to reforme the heart T. 1. p. 26. what we must first plant in it T. 1. p. 27. how we must bring our hearts in loue with God ibid. Holy Ghost vide Spirit what we beleeue concerning the Holy Ghost T. 1. p. 95. what hee worketh in vs p. 96. how a man may know whether he hath the Holy Ghost ibid. Husbands their duties towards their wiues T. 1. p. 53 54. Humiliation what it is and how to be performed T. 3. p. 73. I. INward what a change repentance maketh in the inward man T. 3. p. 31. Iudgement of the Iudgement day T. 1. p. 93. the circumstances thereof T. 1. p. 94 95. whether all wish for 〈◊〉 T. 1. p 114 the iudgement of God is an helping cause of repentance T. 3. p. 44. Iustice wherein the Iustice of God appeareth T. 1. p. 4. how it stands with his Iustice that the godly are commonly in worst estate T. 1 p 4 Iustification how wee are iustified by faith T. 1. p. 18. how declared ibid. c. that to the grace of iustification we must ioyne sanctification t. 2 p. 120. K. KIll how to kill sin T. 1. p. 25. Kingdome of that Petition Thy Kingdome come T. 1. p. 111. its dependance with the former ibid. Gods Kingdome twofold T. 1. p. 112. what wee pray for in it ibid. T. 2 p. 40. the euils that wee pray against in that Petition T. 1. p. 114. the impediments of the comming of Christ in others T 1. p. 41. and in our selues T. 2. p. 42. a definition of the Kingdome of grace T. 2. p. 43. how the Kingdome of grace is already come T. 2. p. 44. the excellencies of this Kingdome of grace before all others T. 2. p 45. a further scope of this Petition thy kingdome come T. 2. p 46. two wayes by which the Kingdome of God may come to vs T. 2. p. 52 53. Knowledge of the knowledge of God what T. 1. p. 28. Its parts with the vses thereof ibid. L. LAw what there must be in vs to haue the Law effectually to worke vpon vs T. 3. p. 1. the Law of a foure-fold vse to an vnregenerate man T. 3. p. 3 4 5. three vses of it in a regenerate man T. 3. p. 7. the differences between the Law and the Gospell T. 3. p. 16 17. the vses of it ibid. Life how a good life is needfull to saluation T. 1. p. 23. where to begin a godly life ibid. furtherances thereto T. 1. p. 24. of the well-ordering of our liues T. 1. p. 29. helps to an holy life T. 1. p. 66 67 68. of our dayly practise in our life T. 1. p. 70 71. of euerlasting life T. 1. p. 106. c. Loue how wee must bring our our hearts in loue with God T. 1. p. 27. how loue should bee shewed T. 1. p. 34. the points of inwards loue ibid. c. how our loue in words should bee shewed T. 1. p. 35. how in deeds ibid. how we must loue men in their soules T. 1. p. 36. how in their goods T. 1. p. 38. who offend herein ibid. how to shew our loue to God T. 1. p. 43. loue must be had in Prayer T. 2. p. 22. M. MAn why made T. 1. p. 1. Marriage whether it bee lawfull for a Christian to marry with a Jew T. 1. p. 57. Masters their duty t. 1. p. 59 60 Meanes of desiring to obtaine the end without the vse of the meanes T. 2. p. 39. Meanes to grow in grace T. 3.
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
depriue our being of all the benefite and comfort of our graces Phil. 2. 14. Q. What is their last Duty A. They must reuerence and regard those whom God hath placed in office and authoritie though otherwise in many respects inferiour to them Acts 24. 5. Q. What is the duty of the Pastour of the Church A. Hee must approue himselfe both to his owne conscience and to the iudgement of others to bee the Minister of God 2. Cor. 6. 8. Q. What is the Duty of the People to their Pastours A. They must seeke to haue a godly and a good Minister placed amongst them Q. How must wee seeke it A. By prayer vnto God that he will raise vp faithfull and good Pastours to his people Math. 9. 38. Q. What gather wee by this A. That their fault is exceeding great who content themselues with that weake ministrie which they haue are not oft vpon their knees and doe not labour carefull in their places to set vp a sufficient and an able man among them Q. What is their second Duty A. They must pray for their good Ministers that God would poure grace into their lips and wisedome into their hearts that they may speake the word faithfully and feelingly to the people For as when Moses hands fell downe Aaron and Hur helpt to beare them vp So when the good Moseses of our land waxe weary in their labours and are out of heart by the Prayers of Gods people they must be strengthened in their Ministry and cheared vp againe Col. 5. 3. 4. Q. What is their third Duty A. They must loue the Ministers of the Word and that not with ordinarie and common loue such as they bestowe vpon euery one But with singular loue aboue the rest 1. Thess. 5. 13. Q. What is the reason hereof A. Men loue them best which wish them best But none wish vs more good then the good Ministers For they would haue vs to be all saued to be Kings in the new Ierusalem and to sit crowned in glorie with Christ vpon his throne for this they labour and watch and spend their strength caring more for vs then we care for our selues and therefore they deserue to be loued in an high degree Gal. 4. 15. Q. What is their fourth Duty A. They must reuerence the Ministers of the Gospell hauing them in good reckoning and in good regard not accounting of them as the prophane sort doe as of the basest and meanest in the world Leu. 21. 8. 2. Cor. 3. 9. Q. What Ministers are most to be esteemed A. Ministers are more or lesse to be accounted of according to the benefite which the Church receiueth by them And likewise they are to bee had in greatest regard who haue laboured most for the profiting of the people 2. Cor. 11. 23. Q. What are the helpes and meanes to continue vs in this good course A. The first helpe is diligence when a man bestirs himselfe in goodnesse and pursueth religion euen at the heeles labouring in it notably and sweating about his soule And therefore Christianity is commonly compared to an Occupation or a Trade because there is no good to be done in it vnlesse it bee throughly applied 2. Pet. 1. 10. Q. What is the reason hereof A. Because a man goes no further in Christianity then hee driues forward his soule and luggs it on And therefore if hee once slacke his paines let him looke also that his loue and his zeale will quickly slake Q. What learne we by this A. That they who content themselues with a cold profession of the Gospell and to goe along in Religion for company sake and doe not gird their loynes and set themselues vnto it seriously shall neuer attaine to any soundnesse in it Prou. 13. 4. Q. What is the second Helpe A. To nourish our graces and to plie the fire of the Spirit that it goe not out so soone as we feele any declyning of our state as coldnesse in prayer deadnesse of heart wearâ—nesse in good duties not to let the disease to grow but immediately to labour the reforming of it Heb. 12. 13. Q. Declare this more fully A. As a man feeling the grudging of an Ague seekes to meete with it and to preuent it before it come So when wee feele any declyning of our state a fit and a pang of sinne wee must gather vp our selues from that wearinesse and deadnesse and coldnesse that is growne vpon vs. Q. What is the third Helpe A. To set a watch ouer all our life to looke that we speak nothing but what God would haue vs speake and that wee thinke nothing but that which God would haue vs thinke and doe And that we haue the Lords word and the Lords Warrant for euery thing that we take in hand Psal. 39. 1. Q. What gather wee of this A. That they who let their liues runne at randome they care not how and doe not first consider before they doe any thing what God would haue them doe and before they deale in any businesse how God would haue them deale and before they say any thing what God would haue them say must needs offend exceedingly Q. What is the fourth Helpe A. To trie our state daily how we come forward what gaine we make and whether our profite be answerable to our time and to our Ministers paines how sinne dyeth in vs what corruptions are yet strong and what paines wee take for the weakening of them This will comfort vs and encourage vs forward if we haue done well and make vs ashamed of our sloth if we be not the better by our meanes 2. Cor. 13. 5. Q. What is the fift Helpe A. Reading of the Scriptures priuately as often as we can though it be the lesse and that which we want at one time to supply it another so that wee bee constant in our course Iosh. 1. 8. Q. How may wee reade the Scriptures with profite A. First if wee remember it is God that speakes in the Scripture and therefore when we open the Bible we doe open the mouth of the blessed God to speake vnto vs So that when we come to reade we may say as Samuel saith Speake Lord for thy seruant heareth 2. Pet. 1. 21. Secondly if we thinke that God comes not to talke with vs of trifles for this beseemeth not the Maiestie of God but hee comes to speake with vs of matters of great moment of great weight of such as concerne the euerlasting welfare of our soules and therefore we are to quicken vp our selues in the hearing of him Deut. 32. 47. Thirdly if we thinke that there is neuer a word that God speakes in vaine but it hath something for our instruction and good if we could take it And therefore when we reade without profite we may say Lord that God should talke so long with my soule and I neuer the better for it Rom. 15. 4. Fourthly if we apply
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
Meaning a good Lease Purchase or bargaine not knowing any good beyond the good of this life But there is a further good to be aimed at for holy Dauid proceeds and lookes vp higher saying But Lord lift thou vp the light of thy countenance vpon vs. Lord let mee haue the feeling of thy fauour and of the forgiuenesse of my sinnes and grace to liue well in thy fauour hating sinne and I shall ioy in it as my chiefest portion So I say after the good of this life our daily Bread we are here willed to pray for the good of a better life pardon of our sinnes and then grace and strength against them But before I come to the Petition two questions must be answered 1 Why there is but one Petition for earthly things and two for heauenly that is daily Bread and in the other First Pardon for sinnes Secondly For graces against them 2 Why this Petition is linked to the former by a coniunctiue practise Giue vs this day our daily Bread And forgiue vs our sinnes Which close coniunction we find not amongst the rest For the first I answer it is for two speciall reasons First Because the Lord would not haue vs too carefull for worldly things but to be holy and heauenly minded as much as may be that we might be discreet in our demands and not dwell too long vpon earthly things It is the custome of the world who vse to pray not to care how long they continue their sute for daily Bread being pleased to conclude all vnder that as Hosh. 7. 14. The Lord complaines They assemble themselues for their Corne and Wine the things that they onely thinke on and care for so as they could be contented continually to pray for them Wherein our Sauiour Christ perceiuing a naturall corruption in vs would therefore haue vs soone to haue done with this thing and by and by to adresse our selues to better to seeke more pertinent matters pardon of sinne saluation of soules strength and meanes to liue holily without which all the rest would turne to nothing though we had as much as Sea and Land could afford vs so that as Birds which dippe into the Sea to get their food soare vp againe and quickly rise lest they should dull their wings and wet their feathers that they cannot flye So in our prayers we must take heed that we doe not diue too deepe into the world bringing our affections so low as we cannot mount and raise vp our heauy hearts to the contemplation of those heauenly blessings and graces as the Lord would haue vs. Numbers of men though they seeme likely in this world yet are like the Lead and Plummets of a Clocke that continually driue downe-ward and had need still to be wound vp So it is with vs in praying for spirituall blessings we decline and draw downe-wards so much to the world as we are heauy and dull in raising vp our selues towards heauen Let vs then recouer our selues and raise vp and winde our hearts vp and our thoughts as high as heauen to the loue and meditation of heauenly things In a Garden you see when men haue store of heauy mould they mingle it with Chalke and Sand to make it high and lighter so when our thoughts be heauy earthly and lumpish our Sauiour Christ would haue vs lift them vp with the cogitation and thinking of better things In the Law things that crept vpon all foure were forbidden yet if they had feet to leape vp withall they were iudged to be cleane Euen so howsoeuer some thoughts are about the things of this world our Trades and businesse yet if we haue legges to leape vp with that we can raise our hearts to God and better things when we come to pray and prostrate our selues before God it is not to bee condemned they may passe for cleane well enough But if they alwayes creep on the ground if neuer raised higher then the earth if no good thoughts of God if no looking vpward to better things O then no doubt they were vncleane not legally vncleane as the beasts were but really vncleane in the sight of God and his holy Angels Secondly To shew vs that our care must be twice so much for heauenly things as for earthly wee must haue twice as much care of our soules as of our bodies begging oftner spirituall then temporall things In the Law the waight of the Sanctuary was double to the common waight which was to shew that the Lord must alwayes haue double waight in matters that appertaine to the Lord in the saluation of our soules in all such things double waight double care double indeuour but how cleane contrary is it with the world who lay all the bent of their care vpon earthly things and their indeuour for transitory things of this life whereas we are taught by our great Teacher alway to ouerweigh our earthly cares with more heauenly meditations that thus hauing quieted our consciences we may the more safely goe about our worldly affaires Againe to the second question I answer this is annexed to the former Petition to shew vs two things First That pardon of sinnes in as necessary as our daily Bread Therefore with praying for Bread wee are taught also to pray for pardon for our sinnes and offences So that it is very necessary to haue these two ioyned together that whensoeuer wee pray to GOD to put meat in our mouthes wee alwayes remember that there is more excellent things to bee lookt after then this temporary food the pardon of sinnes with hope of euerlasting life in Heauen This is the reason why our blessed Sauiour so closely ioyned these together that the thought of this temporary Bread might moue vs to desire the Bread of Life for which cause Christ would haue these two Petitions connected together The Jewes badly enough in other things say well in this A woman takes two children to Nurse the one is a very meane one deformed crooked blinde and not likely to liue long the other as goodly a child as may be beautifull well-fauoured and likely infinitely to out-liue the other Now the foolish woman who bestowes all her care diligence and attendance vpon the worst childe and neuer lookes vnto the best must needs be ignorant and very foolish in so bad a choyce and so great a neglect So is it with vs wee haue taken two children to nurse our Body and our Soule they be the children and the Soule we know is infinitely better then the Body more beautifull and of longer continuance and yet like the foolish Nurse wee bestow all our care labour and paines about the worst wee are all for the body care little for the soule which yet must liue when the body shall die But our blessed Sauiour would haue both children lookt vnto the Body respected the soule remembred wherefore he strictly connects and ioynes these two Petitions together Answer 2
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
greatest enemies No man will doe so much for his friend as God doth for his foes Wee came into the world with neuer a penny in our Purse with neuer a sheare in our Barnes with neuer a sheepe in our folds with neuer a Coate on our backe and yet the Lord hath filled our liues with great abundance Thirdly in sparing of our 〈◊〉 and that diuersly First in hiding many of our sinnes from the eyes of the world For if the world knew as much by vs as God knowes the best man that liues would blush to shew his face Secondly in giuing vs a time to repent for if God should damne euery sinner so soone as hee sinnes against him wofull were our case for none would be saued it is Gods mercy that wee liue and breathe vpon the Earth being guiltie of so many rebellious mutinies and treasons against our heauenly King as Ieremtah saith Lament 3. 22. Thirdly in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore he tries key after key till he hath tryed euery key in his bunch So God hath tryed by Mercy and tryed by Iudgement he hath tryed by pouertie and tryed by plenty because he would gladly by some meanes bring vs to him Esay 5. 4. As when a great fish is caught vpon the hooke the fish pulls and the man pulls and the fish pulls againe So God and the sinfull soule lie wresting together the soule drawes to Hell and God pulls to Heauen so fâ—ine God would haue vs who care too little to be saued of him Q. What vse may wee make of this Propertie A. First that men haue good cause to loue God seeing hee doth more for them then the deerest friend in the world will do If we should iniure your friend but halfe so much as we iniure God he would sooue cast vs off Psal. 27. 10. Secondly they doe the Lord of Heauen great wrong who pray to the Virgin Mary or to any of the Saints as if they were more fauourably inclined to Mercie then the Lord Psal. 50. 15. Q. What is the last Propertie of God A. Hee is Infinite Wherein appeareth the infinitenesse of God A. In two things First in respect of Time Secondly in respect of Place In respect of Time because hee is euerlasting without beginning and without end beyond all time Esay 51. 5. In respect of place because he filleth all places with his presence Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie A. First to walke with feare and reuerence all our daies because God is an eye-witnesse of all we doe or say and therefore wee ought to walke with as great shamefacednesse and bashfulnesse before him as before the greatest Prince or power in the world Prou. 15. 11. Secondly not to be dismayed in any trouble because God is euer at hand to take our part As a childe will not care for the seruants so long as hee is in his fathers presence Psal. 23. 4. Thirdly that the diuine Nature ought rather with reuerence to be adored then curiously to be searched for seeing God is infinite in all his nature so mightie that none can conceiue how mightie he is so wise that all the wits in the world cannot tell how wise he is Wee are no moreable to comprehend his excellent Nature then wee are to graspe the Mountaines in our armes or to span the broadest of the Sea with our fingers 1. Tim. 6. 16. Qu. How many persons be there in the Godhead A. Three the Father the Sonne and the holy Ghost Qu. Is it needfull for vs to know the distinction of the Persons A. Very needfull for the Turkes and the Iewes confesse one God but because they denie the distinction of the Persons they neither acknowledge the Sonne of God their Redeemer nor the holy Ghost their Sanctifier Secondly the Maiestie of God is vnsearchable and cannot be apprehended but as it commeth forth and reueales it selfe in the Person of the Sonne and therefore they that know not the Sonne of God they in very deed know not God Iohn 1. 18. 1. Ioh. 2. 23. Qu. What is the Father A. The Father is that Person in the Godhead who begetteth the Sonne Psal. 2. 7. Qu. What is the Sonne A. The Sonne is that person who is begotten of the Father Iohn 1. 14. Qu. What is the Holy Ghost A. The Holy Ghost is that Person who proceedeth from them both from the Father and the Sonne Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne A. The Sonne is euerlasting as well as the Father for the Sonne is the Wisdome of the Father and therefore as wee cannot say there was any time when God was without wisedome So wee cannot say there was any time when God was without a Sonne Pro. 8. 23. Qu. Are there not three Gods as there are three Persons A. No for all the three Persons are but one and the selfe-same God so that as the Root and the Body and branches of a tree are all but one tree So the Father the Sonne and the Holy Ghost are all but one God and therefore they that conceiue the three Persons to be so distinct as threemen are they entertaine a false conceite of the liuing God Cor. 8. 4. Qu. What vse may wee make of this A. That whosoeuer worshippeth one of the diuine Persons worshippeth them all because they are all but one and the selfe-same God And therefore men may not thinke when they pray to one of the diuine Persons the other is passed by but hee that honoureth one honoureth all and hee that prayeth to one prayeth to all Iohn 5. 23. Qu. How must wee serue God A. According to his Word not after our fancies but as God himselfe will be serued Deut. 12. 32. Qu. What gather wee of this A. That all will-worship brought in by men without warrant of the Word of God is to be condemned Mark 17. 17. Qu. What is the word of God A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament there God speakes vnto vs and breakes his minde familiarly how and in what sort hee will be serued of vs 2. Tim. 3. 16. Qu. What vse may wee make of this A. To remember that as oft as the Bible appeareth the blessed mouth of God is open to instruct vs and that they which regard not the Scriptures regard not the voyce of God and they that suffer the Bible to lye clasped and shut in their houses doe as it were seale vp the mouth of God that hee may not speake vnto them Qu. How know wee that the Scriptures are the word of God A. By the power of them for God alone is able to conuert the soule of a sinner and to beget faith and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God wee must needes confesse euen from
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
an honest and godly moderation must be vsed That our gate be not stately and proud That our hayre be not vndecently long That no more ornaments be hanged vpon vs then seemelinesse and that Christian sobrietie which hath beene spoken of will permit Of the gate Isay 3. 16. Of the rest 1. Pet. 3. 3. Q. Is it not lawfull for men to haue long hayre A. The Apostle saith 1. Corinth 12. 14. It is a shame for a man if hee weare long haire And therefore vnlesse it be not lawfull for men to shame themselues it is not lawfull for men to haue long hayre And he giue vs such a reason as being well weighed may mooue them much Doth not nature it selfe teach you saith hee As if he had said Though men haue neither religion nor honesty nor grace nor any conscience in them yet nature it selfe may teach them that when they glorie in their long locks they glory in their shame Q. How may wee vse our recreations moderately and lawfully A. If wee be not excessiue in them if wee spend not too much time vpon them but vse them so sparingly that thereby we may become the more fit and cheerefull in our calling Colos. 4. 5. and redeeme the time which we doe not when our exercises doe not make vs more fit for our duties Secondly if we be not eagerly set vpon them that we fall to swearing chafing fretting quarrelling or hurting our neighbours corne grasse cattell and the like Thirdly if we vse them at lawfull and conuenient times not when we haue fitnesse to better things nor vpon the Sabboth nor in time of priuate or publike mourning Ecles 3. 1. Q. Why may wee not vse them when wee are fit for better things A. Because Recreations are permitted onely to refresh vs and therefore if we play when we are as well able to worke or to pray or to reade or to doe some such better things we abuse our libertie because wee runne to recreations before wee need them Q. Why may wee not vse them on the Sabboth A. Because the whole day is set apart for the seruice of God Isay 58. 13. Qu. Why not in the time of mourning A. Because wee may not laugh when God would haue vs weepe Wee may not be sporting when we had more need bee repenting for our sinnes Isay 22. 12. 13. 14. Qu. How may wee be sober and moderate in resting from our labours A. If no more time be spent in our rest then may well serue to refresh vs Marke 6. 31. Q. How may we alwayes keepe our selues in worke A. If wee consider that the Lord hath stored vs with such varietie of duties that wee need not be idle one houre in a day If wee cannot worke yet wee may reade If wee cannot reade yet we may heare others reade If not that yet wee may pray or meditate or comfort our brethren If wee tyred in one yet wee may recreate and refresh our selues in another Coloss. 4. 5. Qu. How may wee be sober and moderate in our sorrows A. If wee obserue three things First that wee grieue not our selues for euery needlesse thing for the Lord would haue vs liue in some comfort and in some cheere And therefore we must not take euery thing to heart and make our liues wearisome and bitter to vs Phil. 4. 4. Secondly that wee grieue lesse for matters of lesse weight and more for matters of greatest weight More for our sinnes then wee doe for our troubles and more when we lose God then when we part with our dearest friends Zachariah 12. 10. Thirdly that we suffer not our selues to bee swallowed vp of sorrow no though it be for the best things 2. Cor. 2. 7. Qu. How may we be sober and moderate in our mirth A. If wee weigh the matter of our ioy that we neuer reioyce in euill things as in iesting scoffing talking wantonly nor in those things that are transitorie and passe away as in riches fauour honour further then they are pawnes and pledges of the loue of God not in euill things 1. Cor. 5. 6. not in transitory Ier. 9. 23. and the 24. Iob 31. 25. Secondly if we shew not too great lightnesse in our mirth but alwayes it haue some seasoning of Christian grauitie in it Ephes. 5. 4. Thirdly if we be not merry when our owne sinnes or our brethrens miseries giue vs more cause to mourne Hos. 9. 1. Amos 6. 5. 6. Q. Are there no other things wherein sobrietie must bee shewed A. Yes many other things as in our sleepe in our feares and in our cares for the world and the like But by these few which haue beene handled we may measure out all the rest Q. What is the duty which wee owe to men A. To liue righteously that is to giue euery man that which is his due Rom. 13. 7. Q. What is their due A. That we loue them in their persons both in their bodies and in their soules in their goods in their good names and in euery thing that belongs vnto them Rom. 13. 8. Q. How may wee shew loue in their persons A. Three wayes 1. In our Affections 2. In our Words 3. In our Deeds 1. Iohn 3. 18. Q. How in our Affections A. Wee must not rashly be angry with them for loue suffereth long it will put vp many iniuries and passe by many wrongs and therefore they that fall out and suffer their loue to quench for euery offence declare euidently they haue no loue See Solomons Song 8. 7. Q May wee not be angry A. Yes but therein three things must be looked vnto First that the cause be iust and earnest Math. 5. 22. Secondly that our anger be not furious that it breake not out into immoderate heate into cursing banning reuiling and the like Ephes. 4. 31. Thirdly that it hold not long for both should seeke Reconciliation As the father ranne to meet his sonne and the sonne his father And therefore they that being once salne out will neuer be reconciled againe or straine courtesie who shall begin bewray notably their want of loue Eph. 4. 16. 1. Cor. 3. 12. 13. Q. What is the second point of Inward loue A. Wee must not enuy their good It must not grieue vs to see others wealthier wiser and better thought of then ourselues Wee must be as glad of their welfare as of our owne and reioyce as much to heare them praised as we would doe if our selues were commended Rom. 12. 15. Q. What is the third point of Inward loue A. Wee must not take that which may be well meant in euill part wee must not be too iealous and too suspicious of our brethren vpon euery conceite thinking hardly of them Rom. 1. 29. Q. What is the fourth point of Inward loue A. Wee must not disdaine them nor set vp our selues against them For though in some one gift they came behinde vs yet happily in some other
thankfulnesse of heart to God for it For when we are once falne into loue with a better state and grow discontented with the present blessings of God that are vpon vs then we fall to scraping and fetching in we care not how 1. Tim 6 9. Secondly Infidelitie and distrust in God mistrusting the Lords care that hee will leaue vs in the dust and not prouide sufficiently for vs wee thinke to make shift for our selues and to be furnished for a rainie day though the Lord should leaue vs. Heb. 13. 5. Qu. What are the remedies of it A. The remedies are two First to rest contented with our present estate as in the portion which the Lord in wisedome knowes to be fitrest for vs Phil. 4. 11. Secondly to haue hearts strongly perswaded that the Lord will not leaue vs nor forsake vs in our need but gratiously will supply vs with the riches of his power whatsoeuer is wanting in vs 1. Pet. 5. 7. Qu. What is the last thing wherein we must loue our brethren A. Wee must loue them in their names taking care for their credite and estimation that we bring not any blot or blemish vpon them but by loue maintaine and vphold their good report Tit. 3. 2. Qu. What is the first dutie wee are charged with in this behalfe A. Whensoeuer occasion serues we must be willing to make report of those graces and good things that be in them and to bestow their iust and deserued commendations on them We must not be giuen to smother and conceale our brethrens praise to bury and rake vp their commendations in the dust but be forward in remembring those things whereby credite and estimation may grow vnto them 3. Iohn 12. verse Q. What is the second duty required of vs A. If we heare them falsly charged with any crime we must stand out in their defence being content to hazard and aduenture some part of our owne credite and welfare for them 1. Sam. 20. 32. Q. What is the third dutie required of vs A. Wee must not raise vp any slander or lying tale against them It is a foule sinne to gadde vp and downe from house to house whispering in this bodyes eare and that bodyes eare this tale and that tale to the discrediting of our brethren Leu. 19. 17. Q. What is the fourth dutie required of vs A. Wee must not open our eares to giue entertainment to them that carry tales For the law of God not onely condemneth those that first set them on foote but euen those also that by approuing them and lending an eare vnto them doe as it were vnderproppe and vphold the same And therefore it shall be no excuse to say that we were not the authours and first bâ—oachers of them But if we be hastie to harken to flying tales or giue countenance to euery busie body that will fill our eares there shall be iust cause to condemne vs in this behalfe Exod. 23. 1. Prou. 25. 23. Q What is the fift Dutie required of vs A. Wee must not blaze abroad the infirmities and offences of our brethren if by any priuate dealing they may bee reformed Prou. 11. 13. Q. What is the last Duty required of vs A. Wee must not amplifie and aggrauate mens faults though they be bad yet we must not make them worse then they bee For this shall euen make our enemies say wee loue them when they see we doe not racke and tenter their faults but speake so sparingly and so tenderly of them as possibly wee can Acts 16. 22. Q. What is the dutie wee owe to God A. That wee liue godly and holily in this present world So that it is not enough to discharge our duties towards men vnlesse also wee walke carefully in those duties that concerne the Lord 1. Tim. 4. 7. Q. What is the first Point of godlinesse A. We must labour to shew in our life that we loue the Lord That we haue him in high account and in high regard that wee reckon more of him then we doe of all the world besides Deut. 10. 12. Q. How may wee shew that wee loue the Lord A. If wee be more carefull to please the Lord and to keepe his fauour then wee be to please all the Princes and powers in the world besides Iohn 14. 15. Secondly if we loue the children of God for louing the wisedome the righteousnesse and the holinesse which is in God wee cannot but loue euen the least sparke of these excellent things in whomsoeuer we finde them 1. Iohn 5. 1. Thirdly if wee be zealously affected for the glorie of God so that wee be ready to stand out in the Lords defence and to oppose our selues against euery prophane head that lifts vp it selfe against him Iohn 2. 17. Fourthly if wee reioyce and take sensible comfort in the fauour of God and contrariwise grieue and mourne whensoeuer wee finde him displeased with vs Psal. 4. 6. 7. Q. What is the second Point of godlinesse A. Wee must shew that wee trust in God that we are strongly perswaded in our hearts that seeing God hath taken vpon himselfe the care and prouision for vs Therefore it shall goe well with vs and he will store vs and prouide vs of euery thing that is needfull for the comfort of our life 1. Pet. 5. 7. Q. How shall wee shew that wee trust in God A. If wee be ioyfull and comfortable in our wants not cleane out of heart and at our wits end as the wicked are Math. 8. 25. 16. Secondly if we fall not to vnlawfull shifts winding our selues out of danger we care not how 1. Sam. 27. 1. Q. What is the third point of godlinesse A. Wee must humble our selues vnder the mighty hand of God bearing patiently and contentedly those crosses and troubles that he brings vpon vs 1. Pet 5. 6. Q. How may wee strengthen our selues to bee patient in troubles A. First to consider that it is our owne sinne that hath pulled these iudgements on vs Micah 7. 9. Secondly to consider that it is the Lord that afflicteth vs who hauing absolute power ouer vs may dispose of vs either by pouertie or plentie by sicknesse or health by life or death as best pleaseth him 1. Sam. 3. 18. Thirdly to consider that they shall turne to their greatest comfort in the end So that God may seeme to afflict his children onely to sweeten and relish their prosperitie 2. Sam. 16. 12. Fourthly to consider that though the Lord haue depriued vs of one blessing yet he hath left vs many others to reioyce in Euen as if a man hauing forfeited an hundred pounds and the Creditour should take but 100. shillings of him So when we by sinne haue forfeited all our blessings and all the comforts of our life yet the Lord straineth but some one part and portion of them Lamen 3. 22. Fiftly to consider that impatiencie doth but increase our crosse like one in Irons that strugling and striuing to
wring them off hurts himselfe more then the Irons doe Luke 21. 19. Q. What is the fourth point of godlinesse A. Wee must be diligent in commending our whole estate by earnest prayer vnto God For therein we doe the Lord this honour that we acknowledge our whole welfare to depend on him and it is he alone that blesseth all things that wee take in hand And therefore we must neuer begin any thing without prayer Wee must not eate vnlesse wee first pray God to blesse that we eate Wee must not giue vnlesse wee pray God to blesse that wee giue 1. Thessalonians 5. 17. Q. What is the Reason A. There is a double vse of the good things of God A lawfull vse An holy vse Q. What be they A. As when a man eateth or refresheth himselfe or sleepeth moderately when he vttereth his Comodities at a reasonable rate then he doth these things lawfully But when he sanctifieth and performeth all these things with holy prayer vnto God Then he vseth them not onely lawfully but holily too So that by this meanes our thoughts are holy and our workes holy our recreations holy yea and our sleepe is holy to the Lord 1. Sam. 3. 5. Q. What thinke you then of giuing thankes before meate A. It is a holy vse sanctified by the example of Christ and much commended by the Scriptures our Sauiour Christ looked to heauen and blessed the loaues and fishes Math. 13. 19. So did Paul Acts 27. 35. And wee reade of the people in the 1. Sam. 9. 13. That they would not eate of the Sacrifice till Samuel had blessed it And therefore their boldnesse is great that dare vse the creatures of God with greater boldnesse then Paul or Samuel yea and the Sonne of God himselfe would vse them Q. Is it not good to haue certaine sette times of Prayer in our houses A. It is very needfull the rather thereby to draw our selues into Gods presence and to bring our selues in remembrance of this great dutie that lyes vpon vs as Daniel 6. 10. Q. What are the fittest times to set apart for Prayer A. The Morning and the Euening In the morning we must pray that the Lord will leade vs throughout the day That hee will shrowd vs and shadow vs vnder the wings of his grace and be with vs in euery thing we take in hand And this may be termed the morning Sacrifice of a Christian Psal. 5. 3. At night againe we must reckon with the Lord for the sinnes of the day that we lye not downe in Gods displeasure but hauing reconciled and as it were made euen for our faults wee may sleepe in the lappe and bosome of the loue of God And this may be termed The euening Sacrifice of a Christian Psal. 141. 2. Q. How is this further declared A. As Noahs Doue hauing wandred all day abroad yet returned in the Euening to the Arke So we hauing toyled and laboured all day in the world yet at night we must bee carefull to returne and take vp our rest as it were with God Q. Are wee to rest our selues in this thing A. Wee must not thinke our selues discharged when these sett times of prayer be performed but many times in the day we must lift vp our hearts to God in the heate of all our businesse bethinke vs of the Lord who alone can prosper and blesse that which we haue in hand Q. What is the fift Point of godlinesse A. Wee must lift vp our hearts with great thankfulnesse vnto God for all his blessings and benefites that are vpon vs. For therefore Moses declareth in the first of Genesis how God made the Heauen and the Earth the Sunne and the Moone and all things here below To shew that if we haue any comfort in any thing in this world God the Creatour is to be blessed and thanked for it 1. Thess 5. 18. Q. Is it enough to thanke God for his mercies A. Surely no but as we are thankfull for his blessings so we must be thankfull for his iudgements too and therefore we must blesse God as well for our pouerty as we doe for our plenty as well for our weakenesse as we doe for our strength as well when we lose our comforts as when we haue them Iob 1. 21. Q. What is the Reason that so few are thankefull for their troubles A. Because men are not able to looke through the present euills that are vpon them into the speciall fauour and loue of God who by this meanes compasseth and procureth their greater good And therefore men thinke it an vnreasonable thing that they should thanke God for the losse of their wealth of their peace of their libertie and the like because they see not into that good which the Lord by this meanes will bring vpon them Rom. 5. 4. Q. How may we prouoke our selues to thankefulnesse A. First if we keepe a faithfull Register of the blessings of God and engraue them as it were vpon the gates of the soule that wee may behold in one sight and in one view all the rich blessings of God that are vpon vs Psalme 103 1. 2. c. Secondly if we consider how vnworthy we are of the least of those blessings which we inioy For we are not worthy the earth should beare vs the heauens should couer vs the Sunne should shine vpon vs. And therefore it is the Lords exceeding fauour that we are blessed in any measure and regarded of him 2. Sam. 7. 18. Thirdly if we consider our preferment in many of our blessings aboue other men and how they are thankfuller for halfe our happinesse then we are for the whole Math. 13. 17. Fourthly if wee consider how the number of Gods blessings groweth daily towards vs. So that if wee had cause to thanke God yesterday we haue greater cause to thanke him to day And if we haue cause to thanke him this yeare wee shall haue greater to thanke him the next yeare the Lords mercy still more and more increasing on vs Ezek. 36. 11. Q. What is the last Point of Godlinesse A. The sanctifying of the Sabboth which is one of the chiefest duties of a Christian as being the very sinnewe and the life of all the rest For though a man be neuer so sicke and diseased yet so long as he lyes at Physicke and vseth good meanes of health there is some hope he may doe well but when he lets his disease runne and will not come vnder the Physitians hands then his case is desperate wee haue little hope that hee will euer mend Euen so though a man be neuer so sicke and diseased in his soule yet so long as he hath care to sanctifie the Sabboth to partake in the holy Prayers and the Ministry of the Church there is some hope that in time these good things may worke vpon him But if he will not come to ioyne in these exercises of the Church if he haue no care to heare to
those simple soules to liue well which know not what are the particular duties which their owne place and calling require at their hands For how can they spend the day Christian-like that know not what Christianitie meanes And how can they liue like Fathers that know not what belongs to the duty of a father And therefore euery one that will liue well must haue at his fingers ends the draft of duties mentioned before Ephes. 4. 18. Qu. And may wee then safely enter vpon the day A. No in no wise till our spirituall furniture be on and we haue taken vnto vs the whole armour of God without the which wee enter into the world like a naked man into the field And therefore when our cloathes goe on then let vs remember to put on our vertues to Eph. 6. 13. Q. What are the parts of this Armour A. The Parts are 6. First Sinceritie and a faithfull and a true heart to God that we make not shew of more then wee haue but seeke that our inward care zeale loue of God may be answerable to that which we outwardly professe Secondly Righteousnesse and an vpright and honest minde to our brethren that whatsoeuer of theirs shall come into our hands shall passe in peace and safetie as good as it came Thirdly Preparation for afflictions to be readie to lay down our liues and all we haue at the feet of Christ and to vndergoe patiently those troubles which the euill of these euill dayes shall cast vpon vs. Fourthly Faith to perswade our selues that God is at peace with vs in Christ and therefore that he will blesse vs and bee with vs in all our paines Fiftly Knowledge of Gods will to direct vs what wee haue to doe and to beate backe the sundrie temptations that shall seâ— vpon vs. Sixtly Prayer in the spirit and feruent and earnest prayer vnto God that he will be with vs and leade vs throughout the day and enable vs by his power to discharge in some measure the duties that are layd vpon vs. Q. Yea but poore men will say they haue no time no pray A. They might rather say they haue no will to pray For they that can finde alwaies time to eate in their greatest businesse would sure finde a time to pray if they minded God as they minde their meate Againe when they haue most businesse it is but rising a quarter of an houre sooner Little doe they care for Gods blessing that will not take so little paines to haue it Q. How is the Christian to spend the day A. If the day bee a Sabboth day wee must set our selues wholly apart for the Lord we must not let any worldly businesse take vs up but resort diligently to the Ministry of the word Isay 58. 13. Q. What are wee to doe as we come A. Wee are to thinke with our selues whether wee are going we are going into Gods presence into the presence of that Maiestie that is greater then all the Kings and Princes of the world and therefore with what feare and reuerence should we come into his sight at whose feet all the Kings in the world must cast downe their Crownes and the Angels stand with couered faces as not being able to behold the excellent glorie that shineth in him Eccles. 4. 17. Q. What are we to doe when we are come A. Then we must attend with care and conscience to the Ministry of the word of God remembring that though the voyce be the voyce of a man yet the word is the word of God and therefore we may not let it fall to the ground but set open all the doores of our hearts that it may haue free accesse and entrance to worke vpon vs 1. Thess. 2. 13. Q. What are we to doe after A. Wee are to lift vp our hearts with great thankfulnesse to God for the good things that we haue heard and then wee are to examine our selues what we haue profited what wee know now which we knew not before what vertue is strengthened what vice is weakened in vs and when we goe home then we must remember that we talke as the two Disciples did of Iesus Christ. We must not runne out into the world and speech of worldly matters so soone as we be come out of the Church but then meditate with our selues or conferre with others of that which we haue heard Acts 8. 39. Q. What are we to doe when we are come home A. To call our Children and our seruants to account to see what profite they haue made of the day and to spend the rest of the day in reading and in praying in comforting the sicke This is to sanctifie a Sabboth to the Lord. Q. What if the day be a working day how are we to spend it then A. If the day be a working day then after prayer is performed we are to set vpon the dutyes of our Calling cheerefully and to walke in them with such faithfulnesse and trust that wee may approue of our care and good conscience not onely to men but to the Lord himselfe Q. What is the second thing A. Wee must looke that our godly care in the meane while be not layd asleep but euen in the middest of our businesse lift vp our mindes to God and craue his blessing vpon euery thing that we take in hand and many times in the day thanke him for his goodnesse reioycing in him as in the greatest portion and treasure that we haue Prou. 3. 6. Qu. What is the third thing A. Our next care must be that we vse well our lawfull liberties which God hath giuen vs for the comfort of our life that we exceed not in our apparell going beyond our abilitie or those bounds which modestie hath set vs Then that we exceed not in our meates and drinkes feeding either too daintily or too cormorantly on those meane dishes which wee haue Thirdly that we exceed not in our mirth either in immoderate lightnesse or babishly reioycing in things which we ought not And lastly that we spend no more time idle then may serue to refresh vs. Q. What is the fourth thing A. Care must be had that we hurt not our brethren in their bodyes goods or names or any thing belonging to them but that we be helpefull and comfortable to them all the wayes wee may That we commend their estate by earnest prayer vnto God that we labour for the recouering of them in their falls that we stirre them vp as we are able to good things that wee oppresse them not deceiue them not c. Q. What is the last thing A. For the better performing of all these duties we are to vse the meanes that God hath giuen vs as daily prayer reading of the Scriptures trying of our estate c. And though wee cannot vse all these euery day yet to vse so many of them as conueniently we may and to adde the rest as our leisure and opportunitie will afford This
vnlesse he had taken vpon him the weake nature of man he could not haue suffered for vs 1. Tim. 1. 17. Secondly because man had sinned and therefore it was needfull that man should suffer for sonne Heb. 2. 16. Thirdly that he might be the more pittiful and tender to vs hauing felt in himselfe the many weaknesses and infirmities that our nature is subiect to Heb. 2. 17. Q. How did Christ become man A. He was conceiued by the Holy Ghost borne of the Virgine Mary Q. How was he conceiued by the Holy Ghost A. The holy Ghost sanctified the flesh of the Virgin and therefore created the Body of Christ without mans helpe Luk. 1. 35. Qu Why was he so conceiued A. That he might be pure from originall sinne in his conception Heb. 7. 26. Q. Why was he borne of a Virgin A. That his strange birth might moue men to looke for some strange worke at his hands Isa. 7. 14. Q. What Heretiques are rebuked by this Article A. Simon Magus schollers who denied that Christ was come in the flesh and therefore are called Antichrists 1. Iohn 4. 3. Secondly the Ualentinian heretiques of old and the Anabaptists of late who affirme that Christ brought his body from heauen with him and so passed through the wombe of the Virgin as water through a Conduit Pipe contrarie to the Scripture Gal. 4. 4. Q. What doe the rest of the Articles concerne A. The execution of Christs office whereof there are 2. parts 1. His Humiliation 2. His Glorification Q. What is the first degree of his Humiliation A. Hee suffered vnder Pontius Pilate Q. Why is no mention made of his life but of his sufferings A. Because his whole life was nothing but a suffering his Passion began at his birth and from his cradle he was weeping towards his crosse Qu. Why is no mention made of his miracles A. Because we haue more benefit by his suffering than by all his miracles his miracles benefited onely to those that liued in that present age with him but the vertue of his suffering reacheth downe to vs 1. Pet. 2. 24. Q. Of whom did Christ suffer A. Of all sorts of men hee that came to saue all had all against him the Iewes against him and the Gentiles against him the Priests against him and the People against him the Souldiers against him and the Theefe against him yea and his owne Disciple too Q. What did Christ suffer A. All the punishments that were due to our sinnes Pouertie Hunger Contempt Shame Whipping and buffetting and the Wrath of God which was greater than them all Q. Why do the Martyrs suffer so cheerefully and Christ so heauily A. The Martyrs though they felt paines in their bodies yet they were infinitely comforted in their soules but Christs inward sorrowes were more than his outward paines Mat. 26. 38. Qu. For what cause did Christ suffer A. He suffered for our sinnes we are they that caused the death of the Sonne of God as we increased sinne so the torments were increased vpon him Isay 53. 5. Qu. What was this Pontius Pilat A. He was the gouernor of Iewrie Deputie to Tiberius Caesar Emperor of Rome Luke 3. 1. Qu. Why is he here mentioned A. To shew That the Sceptar was now taken from Iudah and therefore this was the time wherein Christ should come Gen. 47. 10. Q. Why was Christ condemned of Pilat A. That we might be acquitted at the iudgement seat of God Christ hauing borne the whole penaltie of our sinne Q. What was the second degree of Christs humiliation A. He was crucified Qu. What kind of death was that A. It was a most painful death and a most infamous death Q. How was it infamous A. It was infamous two wayes first By Gods Law Gal. 3. 13. Secondly By Mans Law because none but base and vile persons were adiudged to the Crosse. Q Why did Christ suffer such an infamous death A. That we might see what an hatefull thing sinne is in Gods sight which could no otherwise be expiated but by such a fearefull and infamous death of the Sonne of God There is not the least sinne that we commit but it cost our Sauior Christ the dearest bloud in his bodie Qu. What learne wee by this A. To account no sinne little seeing the least we haue cost our Sauior Christ not a little paine Qu. What other reason is there A. It meruailously commends our Sauiours loue That Christ performed not some sleight matter for vs but vnderwent a most vile death the death of the Crosse in our behalfe Phil. 2. 8. Q. When was Christ crucified A. At noone day that all men might see cleerely life saluation lifted vp vpon the Crosse Ioh. 3. 14. Q. Where was Christ crucified A. Without the Citie to shew that wee must goe out from this world if we will be partakers of the Crosse of Christ Heb. 13. 13. Q. Who did crucifie Christ A. The Iewes who longed for Christs comming yet killed him when they had him 1. Thess. 2. 14. Q. What miracles were done at it A. There was darkenesse from high noone till three of the clocke God put out the candle of heauen that man might leaue worke When Man would not blush the Sun was ashamed and hid his face When mens hearts would not quake the earth quaked for feare and when mens hearts would not rent the vaile of the Temple rent in twaine Mat. 27. Q. What was the third degree of Christs humiliation A. His death Q. Why did not Christ come downe from the Crosse as the Iewes would haue had him A. If Christ had come downe from the Crosse the Iewes would haue haled him to it againe and so the condemnation would haue been the greater If Christ had come downe he had left the worke of our redemption vnperfect and therefore howsoeuer it might haue beene much for Christs honour to haue come downe yet tendring our good more than his owne honour hee was content with shame and reproch to stay still vpon this Crosse. Christ shewed then a greater miracle than that if they would beleeue For it was more to rise from death after they had killed him than to come downe from the Crosse when hee was aliue Q. How did Christ die A. He died a voluntarie death and a holy death Q. How did Christ die a voluntarie death A. He died not with extremitie of paine as others doe but he willingly yeelded vp his life when he could haue liued longer if he would Ioh. 10. 18. Q. How did Christ die an holy death A. Though hee had many sharpe conflicts before his end yet he made a sweet close in so much that the Centurion was more mooued with his sweet death than with all the miracles which he had seene Mark 15. 39. Q. Why did Christ die A. To free vs from eternall death for vnlesse Christ had died on earth we had died euerlastingly in Hell Q. Yea but
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
supped before had so moderately vsed the matter that they were fit to receiue the Sacrament afterwards which may teach vs to vse such sobriety and moderation in our meates that wee bee not thereby made any way vnfit for holy duties Q. Whom doth this meet withall A. It meetes with those who stuffe themselues with meate especially vpon the Sabboth day That thereby they become vtterly vnfit for any holy Dutie being readier to sleepe then to heare and to seeke ease for the body then any comfort for the soule Qu. Is the Cuppe indifferently to bee administred vnto all A. If the Bread must bee administred vnto all much more the Cuppe Christs commandement being more expresse for the Cuppe Math. 26. 17. Qu. Why did Christ make such expresse mention of the Cuppe A. Christ being a Prophet foresaw in his Spirit that the Pope would denie the people the Cuppe but not the Bread and therefore hee hath giuen a more expresse charge for the Cuppe to breake the necke of this heresie before it rose Q. What gather wee of this A. That the Papists bearing hatred to the truth through the iust iudgement of God vpon them are commonly cast vpon these errours which may most easily and most plainely be conuinced by the Scriptures Qu. How is Wâ—…e the Blood of Christ A. It is not properly indeed his blood For Christs blood was not then in the Cuppe but in the â—…nes and arteries of his Body else how could the souldiers haue shed it the next day but it is called his blood because it is a signe and a figure of his blood Q. How is this prooued A. First the drinking of blood was condemned by the Law as an horrible thing Leu. 7. 27. 〈◊〉 Christ neuer brake the Law Math. 5. 17. And therefore â—ee dranke not his owne blood nor commanded others to drinke it carnally Secondly Christ expounds himselfe For leâ—t some should mistake his meaning he shewes in the very next verse that it was not Blood but very Wine that hee drunke Math. 26. â—9 Q. Why is Christs Blood called the Blood of the new Testament A. Because the new Testament was ratified and confirmed by it Heb. 9. 16. Q. What is a Testament A. It is that which wee commonly call a dead mans Will whereby hee giues away his goods and disposeth of his lands and liuings that belong vnto him Such a will Christ made at his death that hee gaue away all he had The Souldiers had his Garments the graue had his Body heauen had his Soule But his righteousnesse his holinesse his merits his kingdome and glory he bestowed vpon his people Q. How many Wills did the Lord make A. The Lord made two Wills or Testaments An Old Will And a New Will Gal. 4. 24. Q. What was the tenour of the Old Will or Testament A. Therein the Lord bequeathed life and Saluation to those onely that fulfill the Law Rom. 10. 5. Q. What is the tenour of the New Testament A. Therein the Lord bequeathes heauen and the happinesse thereof to those that beleeue in Christ Rom. 10. 9. Q. Why did the Lord make this later Testament A. Because wee were all cut off of all by the former for that gaue vs nothing but vpon condition that wee should fulfill the Law and therefore seeing wee could not performe the condition wee could not recouer one penny by the Will Therefore the Lord to relieue vs made a new will and aâ—â—exed 〈◊〉 easier condition That all should be saued who beleue in Christ Heb. 8 6. 7. Q. What gather wee of this A. That the Papists folly is exceeding great who make our state farre worse by the second Testament then it war by the first For by the first Testament Merits onely were required to Saluation But by the later as they say both our whole taske of workes is required and besides that Faith in the Mediatour So that our condition is now harder then in the Old Testament God requiring then but workes onely but now as they say both faith and workes as needfull to Saluation Q. Why doth Christ say his Blood is shed for many A. To shew that all haue not benefite by the blood of Christ. For though Christs blood bee a fountaine to wash away vncleanenesse Yet wee see a number had rather runne further into the mire then come to the lauour of Christs blood to wash away any one corruption that is in them Q. Why did Christ shed his Blood A. To purchase pardon and forgiuenesse for our sinnes Christ suffering that in his body and soule which wee should haue suffered for our sinnes Q. Haue wee no other benefite by the Blood of Christ A. Yes Through the blood of Christ wee bee not onely discharged of the sinnes that be past but wee haue strength and power against those Tentations and euill motions that bee to come Heb. 9. 14. Qu. How haue wee this A. Euen as a Corrasiue being applied vnto the diseased part eates out the corrupt flesh and drawes out the poyson and the venome that is in it euen so the blood of Christ being applied by faith eates out the dead affections and suckes out the Cankered corruptions that are in it Q. Why then doth Christ mention no benefite but Remission of sinnes A. Because this is the chiefest For euery day wee deserue to bee cast into Hell and wee giue the Lord iust cause to strip vs and to take away all his blessings from vs And therefore if Christs blood did not obtaine pardon for our sinnes we might not looke to liue one day in any tolerable estate Q. May all come to receiue the Sacrament A. No none but they who vpon due tryall finde themselues meet and fit to receiue it 1. Cor. 11. 28. Q How must a man make tryall of his fitnesse A. First whether hee bee Gods seruant or no. For God hath furnished his Table for none but for his owne people and therefore vnlesse a man can approoue himselfe to bee one of Gods Family and of Gods houshold hee may not presse and presume to come vnto it 1. Cor. 10. 21. Qu Wherefore may not others come A. If a man had prouided a good meale for his seruants that haue done his worke and a sort of Râ—…ans and roysters that haue done nothing for him should come in and eate it vp would not hee frowne and take on when hee should spie them at his Board So God hauing prouided this Sacrament for his Seruants will not take it well if heespie any other there that haue not serued him Math. 22. 12. Qu. How shall a man know whether hee bee Gods seruant or not A. By considering whose businesse it is that hee hath laboured in whether it be Gods worke or the deuills worke which he hath done Loue and Patience and Temperance and holinesse be Gods workes But malice and enuie and slandring and lying and swearing bee the deuills workes So that a man may soone see what Master hee hath
that they do not spare them and why it is for their health c. So must we thinke and conceiue that when God doth not heare or grant our requests he heares so farre as it is for our good though he doe not heare vs to our wils For it is a dangerous thing to bee heard according to our desire Because thus Christ heard the Diuell when he suffered him to enter into the heard of swine or we may say thus This is not the greatest mercy to be heard according to our will but this to be heard for our profit when God giues vs that onely which is best for vs. Secondly That we must pray in loue For Christ instructing vs to say Our Father would teach vs loue and charity that is not onely to pray for our selues but also in the behalfe of our brethren for this is a duty requisite in our prayers to take in the whole Communion of the body of Christ that euery one may haue a part in our prayer So holy men of God haue done before vs Dauid saith Pray for the peace of Ierusalem Peace be within thy walls and prosperity within thy Pallaces He prayes God to heare the prayers which he made speaking and praying and confessing his sins and the sins of his people Whereupon an Angell came flying vnto him Pray one for another in the time of trouble Thus by the rule of Christ we must not onely pray for our selues in faith but for our brethren also in loue and compassion and fellow feeling of the wants needs one of another When many ships Trade and Traffiicke vpon the sea some goe for one thing and some for another some goe to one place and some to another and yet all tends to the good of the Countrey So it is in the prayers of the Saints some pray for one thing some for another some for grace some for remission of sinnes some for peace of conscience some for temporall blessings and yet all in the end for the good of the Church I should now come to speake of the Duties of them that pray but first I must a little enlarge my selfe in the former of Faith and Loue which should haue beene touched before Faith being a maine pillar and foundation whereupon this building of prayer consists yea such a one as I may truely affirme Sine qua non Ere I goe further I will shew two grounds of Faith 1 A perswasion of the power of God that he can 2 A perswasion of Gods willingnesse that hee will helpe vs. For if we doubt either of his power that he cannot or his will that he will not helpe vs though he be able We can neuer pray in Faith that is with vndoubted assurance that God will heare vs. And because the greatest questiō is of the will of God for not many especially amongst Christians I suppose doubt of the power of God Christ first resolues and settles vs in that point and shewes that God is Our Father and because he is our Father we shall be sure to find a most fatherly affection in him that no father shall be so ready to heare the requests of his children as the Lord will be to heare vs in all things we pray for So that this is one ground of our Faith not to thinke we come vnto God as vnto a stranger that doth not respect or regard vs in our needs but we come to him as to a Father and one that doth loue vs tenders vs and will be as ready to releeue vs as the dearest friend we haue in this world So Dauid saith Psal 103. 13. As a father pittieth his children c. And Malach. 3. 17. I will spare them as a man spareth his owne sonne that serueth him The prodigall sonne when he had slipt away from his father and naughtily spent all he had he had no hope to returne with any comfort but this Ibo ad Patrem c. I will goe to my Father c. Howsoeuer I haue been a bad and a lewd child yet I thanke God I haue a good Father to goe to This now is our very case Alas wee haue runne away from God as farre as euer did the Prodigall sonne from his father we haue spent all we haue nothing left by our bad husbandry onely wee haue this hope and comfort remaining that still we haue a good Father to goe to God is our Father who will heare vs receiue vs releeue vs and this as I said is the ground of a Christian man that he may pray in faith which thing holy men in their prayers haue much regarded Isa. 63. 16. Though Abraham be ignorant of vs doubtlesse thou art our Father c. and chap. 64. 8. But now O Lord thou art our Father wee are clay c. worke of thy hands Yea our Sauiour Christ himselfe in this very Preface of Prayer argues from the very disposition and nature of an earthly Father Matth. 7. 9. For what man is there if his sonne aske bread will hee giue him a stone c. from whence his inference is If yee then being euill can giue good things to your children who aske c. how much more will your Father which is in Heauen giue his holy Spirit vnto those who aske it So that this needs must be a goodly comfort vnto a poore Christian to consider of because it is our Father not a stranger our good Father our louing and compassionate Father that deales with vs so that wee shall easily find him inclined to goodnesse and mercy towards vs. Many places of Scripture doe inlarge this and all to strengthen our faith and make vs come the readier vnto God Psal. 27. 10. Though my father and my mother should for sake me yet the Lord will gather me vp c. Isa. 49. 15. Can a woman forget her child and not haue compassion vpon the sonne of her wombe Yea they may c. Where the Lord himselfe shewes and sayes that hee will not forget vs so that knowing this loue care and tendernesse of the Lord that he hath this fatherly affection in him we may well thinke the Lord will be most ready to heare and helpe vs in all that we pray for Alas they that be not thus perswaded that God hath such a heart bosome and bowels of loue open vnto vs that he hath a fatherly care and compassion towards vs he I say that hath not this sweet and comfortable apprehension of God that knowes not God to be a Father to him must needes make faint and cold prayers vnto God But whosoeuer shall be perswaded in his soule that the Lord is become a Father vnto him accepteth of him as his son what is it but that such a man may hope for at the hands of God which as I said is the first ground of our Faith viz. A perswasion that God will heare vs when we pray vnto him
The other ground of Faith is A perswasion of the power of God for if he be willing to helpe and yet not able as wanting power what are wee the better but remaine euen weake people such as Isaiah speakes of Chap. 3. 7. In that day he shal sweare saying I cannot be an helper for there is no bread in mine house And it makes vs vncomfortable in that we goe about but Christ sheweth that all power abideth in God and all things are subiect vnto him whether in Heauen or in Earth or vnder the Earth yea he rules and gouernes all and is able to supply whatsoeuer man stands in need of As may be seene Psal. 50. throughout and Psal. 115. 3. But our God is in heauen he doth whatsoeuer he will and Deut. 33. 26. There is none like God O righteous people which rideth vpon the Heauens for thy helpe and on the Cloudes in his glory c. So that in truth all that he doth is to shew forth his goodnesse and power in helping vs. Of which he hath giuen sufficient testimony in Scriptures that he both can and will supply our wants in whatsoeuer we stand in need of Indeed earthly fathers they may be willing to helpe their children but they are not alwayes able as we may read 2 King 9. 14. When the little child cryed out to his father My head my head he could doe no more then command one to carry him vnto his mother and so the child died but the Prophet came and by the power of God restored him So in all things else the power of God as it is manifest in things aboue our reach so it is extended euen in this world when it pleaseth him to fulfill all things that men can desire And therefore wee see the leper cryed out Matth. 8. 2. Master if thou wilt thou canst make me cleane So Dauid Psal. 8. attributeth all things to the power of God Yea Christ himselfe confesseth this in his prayer when he saith Matth. 14. 36. Father Omnia tibi possibilia all things are possible to thee So that these be the two pillars of faith to aide and giue wings to our prayers A perswasion both of the will and power of God to helpe vs thus haue we done with that first affection we must pray with in Faith The second affection we must pray withall is loue for Christ teaches vs to say Our Father and not my Father Giue vs not me teaching thereby that wee must not pray for our selues onely but for others also We must take in the whole body of Saints all that loue God all that thinke God their Father yea all the world that are the children of God So Dauid Psal. 122. 6. saith Pray for the peace of Ierusalem and Jam. 5. 6 Pray one for another c. So that Christians must not onely pray in faith but in loue and that for the communion of the whole body of Christ whereof he himselfe is a member for as the sicke man in the Gospell when he could not come vnto Christ Marke 2. 3. vpon his owne legges though his faith was great and that hee beleeued Christ could heale him was borne vpon the shoulders of foure men who let him downe at the house top and brought him to the presence of Christ So must we doe by our brethren howeuer they can pray in faith themselues yet must wee pray in loue for them If this course were kept amongst vs that we did thus pray one for another O what a comfort would this be to afflicted and distressed soules to think that whensoeuer they went about to pray vnto GOD there were many thousand hands and hearts lifted vp to God in their behalfe I am perswaded it would much animate euery Christian to goe forward in this Christian duty thus you may see how efficacious this affection of loue is but hereby is not meant euery sudden wish for the good of some particular persons or priuate respect of friends riuals allyes acquaintance or such like wherein we may exercise our selues but the generall care of the Church of God and loue to our brethren as hauing feeling of our fellow members The third affection that we must pray with is feare and that for especiall reasons First Because it is our Father that we haue to deale with Secondly Because hee is in Heauen the place vnto which all Maiestie reuerence and glory is due Now we know that all reuerence is due to our earthly fathers yea when they are sharpest vnto vs as Hebr. 12. 9. We haue had the fathers of our bodies which corrected vs and we gaue them reuerence c. So then if our earthly fathers must haue reuerence much more our heauenly Father most highly aduanced in dignity and power aboue this world Wherefore this is a caution for vs Eccles. 5. 1. To take heed what we vtter before God For He is in the Heauens And in another place Wee must looke to our feet when we enter into Gods house For God is not onely a Father but such a Father that wee haue to deale withall in Prayer one so eminent and so high lifted vp that he is as high as heauen therefore we must labour as much as may be to be abashed and fall downe before him So Abraham Gen. 18. 2. Bowed himselfe to the ground So Jacob humbled himselfe Gen. 32. 10. To this purpose Rudinius in his History vpon Gen. 24. saith thus If Rebekah rode vpon the Camels amongst the seruants but when she came into the presence of Isaac shee lighted downe from the Camels So must we doe howsoeuer in the world we beare vp our heads aboue our brethren and are bold and carelesse when we are to deale with men yet when wee once come into the Lords presence and are to deale with the Lord of heauen and of earth wee must all come downe from our Camels be as humble lowly and base in our owne eyes as possible we may If a man would conueigh water from a Fountaine if hee lay his Leades too high that is be not deiected in spirit stoope in humility be not low in the Lords sight he shall be defeated of all the blessings and comforts that he lookes for so that it must be our care to come into the Lords presence with all reuerence Feare and Humiliation But here the Papists doe so dazzle mens eyes with the greatnesse of God that they run beyond the marke On the other side saying that sinfull men must not bee so bold to approach and come to Gods presence but they must send a farre off and send in others to bee sutors and mediators for them But our Sauiour Christ shewes vs that all this high Maiestie of God must not driue or chase vs from his presence but it must onely qualifie vs in our comming vnto God that we doe not rudely and bluntly rush in before him but that we
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
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
offer vp spirituall sacrifice acceptable to God by Iesus Christ. So that doe what wee can all sacrifices and seruices be onely acceptable to God through him Vse 3 Thirdly seeing all our Repentance is vnperfect so long as we liue in this world Therefore no man is to dismay himselfe and bee too much cast downe if hee doe not finde repentance to be perfect in him If hee doe not finde a perfect hatred of sinne loue of God indeuour to please God in that he requireth In this case one must not too much afflict himselfe because he cannot attaine to things impossible in this life considering that it is not perfection but truth of Repentance that God looks for in this life in which case S. Paul comforts the abiect saying 2. Cor. 8. 12. For if there be first a willing minde it is accepted according to that a man hath and not according to that a man hath not The second maine thing is That because euery mans Repentance is imperfect in this life Therefore there must bee an increase thereof in the life of a Christian As wee increase in other graces so increasing in the grace of Repentance Therefore Christians haue no cause to bee dismayed at this when God brings them off againe and againe to renew their Repentance A number of poore Christians cannot tell what to make of this when they haue repented their sinnes and beene comforted with the Promises of the Gospell and gone on a long-while in a cheerefull estate vpon a sudden all their old sinnes are cast vpon them againe to terrifie them worse then before and so by a heauy recourse of sorrow they become much perplexed and amazed But let such thinke that this is nothing else but Repentance As in a little childe when hee begins first to write hee frames his businesse somewhat vnhandsomely when he hath perfected a letter his Master sets him to make the same letter againe vntill he doe it better and better vntill at last it bee excellently well Euen so because there are not those firme and true intensions of our affections in our first Repentance the Lord is faine to goe ouer againe with vs and to set vs anew to repent of our old sinnes thus is the growth and frame of a Christians progresse in grace to goe it ouer againe still vntill it come to perfection I haue heretofore obserued that a tree alwayes growes vntill it come to his full pitch of state yet it growes not alwayes in one sort but sometimes it growes in the boughes sometimes in the branches sometimes in the root Euen so it is with a Christian hee hath his times of growth hee doth not alwayes grow in one and the same sort but sometimes in one Grace and sometimes in another sometimes in knowledge faith loue obedience c. and yet bee in a good estate though he be put still to renew his Repentance from time to time which if I may so speake becomes so much the purer like gold when it is often refined by ardent and often praying againe and again therfore distressed Christians in this case haue no iust cause to be so perplexed and cast downe as many times they are Wherefore seeing it is necessarie still to grow in Repentance and that it can neuer bee too pure nor perfect not too often gone ouer in this life wee must therefore labour and euery day indeuour to be more and more penitent for our sinnes bitterly to lament them and increase in the detestation and hatred of them so making vse both of the mercies and iudgements of God this way as to further vs in the growth of our repentance So we see Peter did by occasion of Christs mercie vnto him in the draught of fishes Luk. 5. 8. Hee fell downe on his knees and said depart from me I am but a sinfull man ô Lord So did the Lords people by occasion of the iudgement in the Thunder and lightning 1. Sam. 12. 19. say vnto Samuel Pray for thy seruants vnto the Lord that wee dye not for wee haue added vnto all our sinnes this euill to take a King thus must we grow in this as in other graces It is therefore a great corruption for any to desire to grow in other graces if this be neglected and to doe some things conscionably and to neglect those other maine duties in Religion For if one had a childe and the childe should grow in one part and not in another one hand and one leg should thriue but not the other but keepe still at a stand how bitterly would he complaine of this and yet so is it in the state of many a Christian one part of the graces of God growes well but the other doth not grow at all many increase in knowledge shew a great deale of zeale of deuotion haue sufficiencie of faith and are cheerefull in their obedience but they grow not a whit in Repentance they are not a whit more humbled for their sinnes more penitent and cast downe before the LORD and therefore can say what cause haue wee to bee deiected and afflicted so for it but let vs of better knowledge learne to bee better affected our care being to bee more and more humbled for our sinnes Wee see in Nature when a man is buried and layed in the ground the more earth and mould you cast vpon him the more hee consumes from day to day being so much the more vnfit to rise vp againe suppose aliue from vnder the weight and burden of the earth which presses him downe Euen so it is with the sinne of a Christian when a man hath buried sinne in himselfe the more hee increaseth his repentance and holy humiliation the more earth and mold hee casts vpon it in this kinde the lesse able will it be to rise and reuiue againe nay our sad and serious Repentance will make it that it shall not rise againe Now there be three wayes wherein a Christian must increase in the Grace of Repentance as well as in other Graces 1. In the Number of his Graces 2. In the Measure of his Graces 3. In the good vse of them First for the Number of Graces see what Peter saith 2. Pet. 1. 5. Adde to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance Patience and to patience godlinesse c. And so 2. Cor. 8. 7. Therefore as yee abound in euery thing in faith and vtterance and knowledge and in all diligence and in your loue to vs see that yee abound in this Grace also Therefore it should grieue a Christian to heare a man speake of any grace which hee hath not in himselfe Fine and daintie women we know who haue a delight in curious gardens if they heare of any goodly Plant or delicate Flower in another bodies garden they neuer rest till they haue got a slip of it into their owne yea here they beg a root and