cause of Repentance 1 The first furthering cause is the Mercies of God and the remembrance of them for when God puts vs in minde what hee hath done for vs or wee our selues consider what wee haue lost or hazarded by reason of our sinnes who cannot but relent and acknowledge the same considering of Gods goodnesse as it is Rom. 2. What dost thou not know O man that the bountifulnesse of God and his goodnesse leadeth thee to Repentance for looke how many mercies God doth bestow vpon vs so many strong motiues they are vnto Repentance So Ierem 2. God shewing his former kindnesses vnto them expostulateth the matter to bring them vnto Repentance and Confession Ezek. 20. 43. the Lord shewes for the other And there shall you remember your wayes and all your doings wherein you haue beene defiled and yet shall Ioathe your selues in your owne fight c. and Iob. 35. 10. hee complaineth that none remembred the mercies of God and therefore they were not heard in their prayers because they wanted faith to repent To vrge the point yet more that the mercies of God moue much to Repentance see Luke 5. when Peter saw the great draught of fishes Lord saith hee depart from me a sinfull man Thus Gods mercies did bring Peter to the acknowledgement of his sinnes Euen so the mercies of God should bring vs to make this vse of it to bring vs to the consideration of our sinnes and to repent for them and to loue the Lord for his goodnesse and for his mercy and fauour bestowed vpon vs. If a wicked wife should slip away from her husband and commit many faults against him If hee not withstanding send her loue tokens from time to time this kindnesse of her husband must needs bee a mighty meanes to drawe her backe againe in loue and obedience vnto him Euen such is the kindenesse and goodnesse of God towards vs that though wee slip and slide from him by our sinnes yet hee sends to vs loue tokens his mercies and his blessings euery day from time to time to bring vs home by Repentance Helping cause of Repentance 2 The second Helping or furthering Cause is The Iudgements of God this is a principall cause in furthering of our Repentance as wee may see Genesis 42. 12. of Iosephs brethren when they were in trouble then they confessed their sinnes being accused Nay but to see the Nakednesse of the land you are come So the Prodigall sonne when hee was in miserie then hee came home to his Father So Isa. 26. 16. Lord in trouble haue they visited thee they poured out a Prayer when thy Chastisement was vpon them so the Lord doth mightily conuince them of sinne and neglecting his Iudgements I hearkned and heard but they spake not arâ—ght no man repented him of his wickednesse saying what haue I done euery man turned to his course as the horse rusheth to the battell and Zephan 3. 5. hee sayes The iust Lord is in the midst thereof hee will not doe iniquitie euery morning doth hee bring his Iudgements to light but the vniust knoweth no shame So Amos 4. the Lord there complaines of this that hee sent his Iudgements from time to time hee sent mildewes and blastings and many other iudgements and yet he complaines Yee returned not vnto mee If a sheepe goe astray from his sheepheard out of the flocke hee will set his dogge at him as if hee would kill him or worrie him and yet hee hath no purpose to hurt him but to driue him home to the fould againe for when the sheepe is come home hee rates and calls off his dogge So the Lord doth by vs if wee goe astray and turne from his sheepe-fold then hee sets his dogge at vs as if hee would kill vs the dogge of pouertie or the dogge of lamenesse or of blindenesse or of sicknesse or some crosse or some other iudgements and yet hee hath no purpose to hurt vs it is but onely to bring vs home vnto him for if wee bee once brought home hee calls off his dogge againe and rates him which is Gods end in all afflictions which hee from time to time sendeth The third helping or furthering Cause is our owne Considerations as Psal. 119. Dauid saith I considered my wayes and turned my feete to thy testimonie So vntill wee come to consider our owne wayes wee can neuer turne vnto God Now this consideration must bee in foure things First of the strict account wee must giue vnto God at the day of Iudgement for all those sinnes wee doe not repent of in this world If wee repent then the Lord will forgiue vs but if wee doe not repent bee assured wee must answer for our sinnes wheras vpon repentance Christ will answer for vs and wee may confidently put away the reaccount lying vpon Christ vnto which the Apostle alludes 2. Cor. 1. 5. For as the sufferings of Christ abound in vs so our Consolation also aboundeth through Christ. Secondly of the fearefull estate wherein wee liue vntill wee haue repented not being the friends of God but heires of hell not hauing interest in any promise but liable to the Curse of the Law vpon which ensues death and torments Which is the third thing those vnspeakable tortures the soule for euer shall endure with the deuill and his angels for euermore Fourthly the consideration of foure other things First The Necessitie of Repentance that is is such a necessarie grace that wee cannot bee saued without it for there is but two wayes either to Repent or else to perish For if a man weresicke and a Physitian should come to him and temper for him such a Potion which if hee did not take hee could not choose but dye one would thinke a man could not choose but take it though it were against his stomacke Euen so wee are all sicke of the disease of sinne and the Lord hath tempered a Potion for vs to drinke and hee telleth vs if wee doe not take it we shall not escape condemnation Now this Potion which the Lord hath tempered for vs is Repentance therefore wee must bee contented to take it though it bee against our stomacke The Second consideration is The vtilitie and profite wee haue by it for if wee repent God will forgiue vs but if wee repent not God will make vs answer for it at the great day of Iudgement here is our choice Repent and bee forgiuen Repent not and perish so the Lord promiseth Forgiuenesse vpon Repentance Isa. 1. 18. Though your sinnes werâ—red as scarlet hee will make them white as snow if you repent and obey that is in Gods account it shall bee so The Third Consideration is The readinesse of God to receiue vs then hee will turne his frowning anger into louing fauour his cursings into blessings his iudgements into mercies so soone as the Prodigall sonne came home to his Father wee see
vs any good For what shall it profite a man to haue a mountaine of gold and yet to carry a fire-marke in his soule the brand and marke of a condemned man and to know that whensoeuer he goes hence hee goes damned to the deuill Math. â—6 26. Q. What learne we by this A. That euery Christian man and woman must make it their chiefest study and their chiefest care to finde Mercy and fauour with God in the forgiuenesse of their sinnes rather then to inioy ten thousand worlds without it Q. What is the second reason A. Our sinnes are so many and so grieuous against the Lord that wee are not worthy of one morsell of meate to put into our mouthes yea wee deserue euen to bee starued and famished vpon the face of the earth And therefore because our sinnes are the barre and stop that let and hinder Gods blessings from vs therefore wee pray God to forgiue our sinnes that the true hindrance of our comforts being taken away all his blessings in most rich and plentifull sort may flowe vnto vs Ier. 5. 25. Qu Why are our sinnes called debts A. Because as a debt bindes a man either to satisfie the partie or to goe to prison So our sinnes binde vs either to satisfie Gods Iustice or to goe to hell Qu. What learne wee from hence A. First that wee are all in the Lords debt and it is not some dribling somme that wee owe him but a thousand Talents at the least more then wee and all the friends wee haue be able to discharge Secondly that vnlesse God be contented for them wee are sure to goe to hell where wee shall endure not a moneths or a yeares imprisonment But wee shall lye bound in the chaynes of horror and darknesse as long as there is a God in heauen to reuenge our sinnes and the Deuill in hell to torment vs for them Thirdly that there is no way to deale with God but onely by intreaty and by request Wee cannot choppe and change with him as the Pope thinkes Lord I haue so many sinnes and here are so many good deeds for them But wee must begge our pardon and become humble sutours to the Throne of grace that God for Christs sake would shew Mercy vpon vs. Fourthly that we shall finde the Lord ready for to yeeld vnto our sute especially seeing the Lord Iesus who sitteth at the right hand of God is an Intercessour for vs Q. Must wee pray thus euery day A. As wee pray euery day for our daily Bread so we must also pray daily for the pardon of our sinnes The pardon of our sinnes being as needfull euery day as the bread that wee liue by Qu. What may this teach vs A. That wee sinne euery day howsoeuer God shall blesse vs or punish vs or teach or touch vs with his Spirit yet wee know aforehand that wee shall sinne tomorrow and the next day and so euery day to our dying day Secondly that wee sinne often euery day and therefore wee speake in the plurall number Forgiue vs our sinnes as hauing many sinnes to be forgiuen And though wee bee able to discerne but a few of our sinnes yet our ignorance is the greater who sin many times when wee thinke we doe not sinne Thirdly that as wee sinne daily so it must be our care euery day to make euen with the Lord that wee come not with after reckonings with sinnes of 10. 20. or 30. yeares old not repented of but that euery day wee reconcile our selues to God for the sinnes of that day that whensoeuer wee shall die wee may haue but the sinnes of one day Q. What is meant by these words For euen wee forgiue them A. They containe 1. A Comfort 2. An Instruction Qu. What is the comfort A. That if wee who are full of hatred and reuenge can forgiue our brethren much more wil the Lord who is full of Mercy and compassion bee ready to forgiue vs. For wee are not to thinke that wee can goe beyond the Lord in any grace and therefore if wee can loue him that loues not vs and passe by many wrongs wee may well thinke wee shall finde the Lord much more fauourably inclyned to vs. Q. Is our forgiuenesse a cause why God forgiues vs A. No For if wee forgiue our brethren some little fault that is no reason why God should forgiue vs our huge and mightie sinnes But the Lord addes this as a sure testimonie of our soules that if we who haue but a drop of Mercy can forgiue our Brethren much more will the Lord who is euen full of goodnesse forgiue vs. Q. What is the Instruction A. That wee shall neuer finde fauour at Gods hands till such time as our brethren finde loue and mercy and good dealing at our hands For looke what wee bee to others when they offend vs the same wee shall finde God to vs when wee offend him Q. Whom doth this Doctrine condemne A. First it condemneth those who wil vse extremity to their brethren that will not by any meanes bate of their right but eagerly pursue euery aduantage they can get against them Secondly it condemneth those that will say they forgiue and forget and yet notwithstanding the memorie of it is most quicke in their hearts and vpon euery little occasion they breake out againe Alas doe wee looke for such forgiuenesse at Gods hands how is it then that our Brethren can finde no better at our hands Thirdly it condemneth those that can bee content to forgiue some small offences of their brethren but if it touch them somewhat neere in their goods or names oh then the matter is heynous and so preiudiciall it toucheth vs so deeply that it may not in any wise finde fauour at our hands Why alas our brethren cannot commit any so grieuous offence against vs but wee commit farre greater against the Lord and therefore as wee except against them so wee may well looke the Lord will except against vs. Q. What doe wee pray for in the sixt Petition A. Wee pray for strength and grace against sinne Q. Why are there two Petitions for the Soule and but one for the Body A. The Lord would teach vs thereby that our care for heauenly things should be twice so much as our care for earthly and therefore where wee are once vpon our knees for the blessings of the body wee should bee twice vpon our knees for the blessings of our Soules Qu. How doth this Petition depend vpon the former A. In the former Petition we prayed for the pardon of our sinnes that be past and now wee pray for grace and strength against those euills that be to come Q. What learne wee by this A. First that none are more subiect to Tentations then the godly For of all men they are most layd vnto sinne will bee euer nibling and the diuell will labour mightily to regaine his hold Secondly that it is not enough to haue our sinnes pardoned
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
will all like Balteshazar be found light wanting of that integrity and worth which God requires as it is Isa. 46. 6. All our righteousnesse is like filthy cloath so that it cannot make any currant payment to Gods Iustice. Fourthly The debt of sin is an infinite debt the Schoolmen proue this one sayes well So much the greater is the sinne as is the person against whom it is committed but the person of God is infinite so that euery sin committed against God is infinite and we are guilty of it Now we know Infinite sinnes cannot bee taken away but by an infinite act because very reason will teach vs that the plaister must be of the same extension with the soare c. So he that is guilty of an infinite fault must haue an infinite act to remoue it No finite power can doe this no summe of money can redeeme it for then a man might redeeme others as well as himselfe but as I say it must be no finite act and so no man liuing can pay this debt of sinne Therefore because no man liuing can pay it Hence ariseth our request that we pray to God to forgiue it of his free goodnesse and mercy and so we come to The second generall Head Of this Petition which is the request Forgiue vs our Debts c. Wherein three things are to be considered 1 The matter of the Request 2 The extension of it 3 The Time First for the matter of the Request It is as we see forgiunesse of sinnes we pray to God for mercy nay we doe more we do altogether confesse that it is the Lords free goodnesse to release vs from the curse that we haue deserued Here see two things First That we haue all need of the forgiuenesse of sinnes We haue not more need of our daily Bread then wee need the pardon of our offences wherefore wee are taught euery day to seeke it here by our Sauiour and the Prophet Dauid shewes the vse of Gods mercy vnto him should effect so much a seeking and drawing neere vnto God in prayer vpon a sight of our sinnes Therefore shall euery one that is Godly make his prayer vnto thee in a time when thou mayest be found c. So that we haue all great need to pray instantly and often for the forgiuenesse of our sinnes for if the Angels cry Holy holy holy vnto the Lord c. Much more may sinfull men who haue their consciences loaden with offences considering Gods infinite Holinesse and their owne vilenesse cry vnto God to passe by so much impurity in them that sinnes being forgiuen they may stand before him on better termes then before Euery man can cafily find that they haue need of daily Bread but not one of many that they haue need of Gods merciful forgiuenesse If there were an Inquisition made into our hearts who examines so narrowly as he should for offending so great and good a God we doe indeed customarily say Lord forgiue vs our sinnes but where is the feeling the compunction of spirit the drawing to particulars the secret examination of our sinnes the iudging of our selues and such like we haue peraduenture made some search into our consciences by reason of our sinnes yet we are not wise to know our danger to humble our soules for our trangressions to make vp the breach betwixt God and our selues to pray heartily for the forgiuenesse of sinnes with a feeling conscience and sense of the excellency of the same Secondly in that we pray for forgiuenesse of finnes this shewes that The forgiuenesse of sinnes is a most excellent and speciall mercy that all should seeke for Because we bee sinners we must therefore be earnest and constant sutors to the throne of grace that our sinnes may be remitted released and washed away in the blood of Jesus Christ. This made the Prophet Dauid cry out againe and againe for mercy And the Prophet Hoshea in many places comforteth Israel as well as chideth them And Moses also after Israel had sinned vseth this as an especiall Argument Therefore now if thou pardon their sinne thy mercy shall appeare c. But let vs come to example If a man had committed such an offence that he could no otherwise escape death but by the Kings Pardon he neither could nor would be at rest till by one means or other he had obtained the same written and sealed to which done he would carry it home locke it vp safe and many times looke vpon it with ioy and comfort This is the case of euery one of vs by reason of our sins whereby wee haue committed flat Treason against the Lord thereby deseruing ten thousand deathes Now then what must we doe but sue for a pardon appeale to the throne of Gods mercy for the getting and obtaining thereof be sure that it be sealed and confirmed by the bloud of Iesus Christ then laying it vp sure that we may often looke vpon it to our eternall ioy and comfort Now that this is so appeares by two reasons first it is excellent because it is one of the greatest blessings that God giues to any in this life as Psal. 32 1. Blessed is hee whose wickednesse is forgiuen and whose sin is couered and Isa 33. vlt amongst other priuiledges this is reckoned vp as a great one The people that dwell therein shall haue their iniquity forgiuen speaking of the happinesse of those that shall be ioyned to the true Church Yea vnlesse we haue this there is no Beast Dogge Serpent Toade or any vile Creature but is infinitely better then we for when they die they goe but to the earth but we without forgiuenesse of sinnes to hell and endlesse paines and torments Secondly the greatest danger wee stand in by the meanes of sinne shewes the excellency of it for otherwise not hauing our sinnes forgiuen the Diuell will deale by vs as Laban did by Jacob when he had escaped him Laban did pursue and ouertake him searched all his Stuffe when if he had found any thing of his owne he would haue seized vpon him his goods wiues and children bringing all backe againe with him So it is with vs without a release and protection from the danger of our sins the diuell will pursue and seize vpon vs and all we haue looke into euery corner of our liues when if he can finde any thing of his owne in vs any sin vnrepented then will hee seize vpon vs and carry vs with him into Hell for euer Quest. Well then seeing the forgiuenesse of sinnes is such an excellent and needfull mercy what is the reason that so few seeke after it Ans. Reason 1 One reason is The want of due consideration because we neuer looke into our hearts liues and courses neuer thinke how it stands betwixt God and our soules for this cause we thinke neither of our debt nor how to get out of it The seruant in the Gospell was found infinitely indebted
vs whensoeuer we haue sinned against God the soule being out of ioynt the sooner we shall find ease Wounds you know that are not by and by dressed will ranckle and fester so as the cure of them will be much more difficult and dangerous So it is with the wounds of our sinnes if they be long kept from searching opening and laying them before the Lord. Let vs therefore preuent the mischiefe which may follow our delayes making vpon all occasions a continuall and speedy attonement with God The third generall part of this Petition is The Condition of the same We pray to God to forgiue vs as we forgiue others yet this cannot be a cause of Gods forgiuenesse but a condition onely It can be no cause for as the Schoole-men say Finiti ad infinitum nulla est propertio There is no proportion of the Finite to the Infinite thing And so no reason because wee forgiue our Brethren some small matter that GOD should forgiue vs the infinite debt we owe. Therefore no cause but a condition of it Very reason will teach vs this that it is in the power of the giuer to prescribe vpon what condition he giues his gift as Christ saith to Peter Iohn 13. 8. Unlesse I wash thee thou shalt not bee cleane As if hee had said I am content that thou haue part with mee in my kingdome and glory but yet there is a condition annexed Except I wash thee except thou obey me submit thy selfe vnto me thou mayest not haue it So God did giue vnto Paul the liues of all that were with him in the ship yet it was conditionall Except these abide in the Ship ye cannot be safe And so must we be contented to rest vpon the meanes which God hath appointed and be willing to performe such conditions as hee inioynes vnto vs. But the wickednesse of the world and corruption of men that willingly will not come to any conditions with GOD but would haue the blessing without the condition like the kinsman of Ruth hee would haue had the land but when he heard the Condition that he must haue Ruth to wife he refused the bargaine So the Rich man in the Gospel would haue had eternall life but when he heard the condition that he must leaue all and follow Christ in a poore estate he would not meddle with it but went away sorrowfull So it is with the world still and so it is with most men they would haue the blessing they would haue life euerlasting forgiuenesse of sinnes and the like but they will none of the condition to forgiue the offences of others But let vs remember if we looke to inioy the Lords blessings we must come to his conditions wee may not haue them vpon what tearmes wee will but be contented to accept of them on what manner the Lord will giue them vs. Now the Conditions that the Lord giues vs are First Easie to be done For the Lord doth not say man must content me for his sinnes let mee haue so many teares so much sorrow from thee proportionable to thy offences spend as many dayes in my seruice as thou hast spent in the seruice of sinne But what saith hee Forgiue forgiue be ready and forgiue others and thou shalt euer find me more ready to forgiue thee So that it is an easie condition which the Lord prescribes O we might thinke it abundantly wel with vs if we were able to purchase so excellent a mercy as the forgiuenesse of sins at any rate whatsoeuer yea though we bought it with a great deale of paines and transitory goods yea life it selfe but the Lord lets it come at an easier rate at such a poore price that it is wonderfull he imposeth no more vpon vs then to forgiue others This shewes his goodnesse loue and mercy and all to make vs confesse the greatnesse of the same As Naamans seruant said vnto his Master If the Prophet had commanded thee a greater thing wouldest thou not haue done it for thy health But now onely to wash and be cleane what a thing is this So the Lord may say had he prescribed vs any difficult and hard matter for the remission of our sinnes would wee not haue beene glad of it but now when hee hath imposed so easie a taske vpon vs as to forgiue others what shall be said vnto vs if wee neglect it Secondly A condition profitable to our selues of no profit to the Lord at all what doth he gaine by our forgiuing of our brethren but all the profit redounds vnto our selues both because we shall be the more gentle and fitted vnto goodnesse and many times by this meanes we shall haue the more fauour and loue by winning many vnto vs in loue and kindnesse God causing vs finde from others as they receiue from vs so gaining some whom neither sharpnesse threatnings nor sorrowes could reconcile Looke into the Story of the Aramites 2 Kings 6. 22. When the King of Israel hauing them in his power would haue killed them No saith Elisha set bread and water before them that they may eate and drinke and goe to their Master by which occasion the bands of the Aramites it is said came no more into the land of Israel to annoy it So great profit came by this kindnesse and goodnesse so will it turne altogether to our profit and benefit if we can practice this duty in forgiuing of others Thirdly It is a condition which doth much further and helpe vs in the expectation and hope of blessings lookt for For if we who be but men that haue but a drop of mercy can forgiue our Brethren we may well thinke that the Lord who is the Ocean and full Sea of graces must and will be more ready to forgiue vs. When we see the Sunne shine vpon a wall wee easily conceiue that it shines more brightly and gloriously within his owne Orbe So we finding so much more mercy in our selues to forgiue our Brethren may easily conceiue that there is much more mercy in the Lord to forgiue vs because he is the very Fountaine of all that mercy and forgiuenesse we shew to others Thus as the blessing is conditionall so must wee performe the condition if we hope for Gods fauour Quest Here comes a question to be answered Why of all other duties doth the Lord prescribe this condition vnto vs. Ans. Because by all meanes he would nourish and preserue loue amongst vs as much as may be sor whereas by the taint and corruption of sinne we are ready to fall asunder by infinite quarrels and iarres and so to pull in pieces and rent the sweet bonds of brotherly society wherein the Diuell hath played his part by bringing into the world diuision and dissention amongst vs the Lord in his loue seekes to vnite and draw vs into one therefore of all conditions imposing this of loue vpon vs that if the loue of
of God yet when the winde blowes when God offers gratious and good meanes when we haue so faire an opportunitie we should lay hold vpon the good things that be for our saluation So that this must needs be a fearefull abuse of Gods kindnesse and goodnesse that when it is a speciall time of Repentance through our corruptions wee make it a speciall time of wantonnesse and vncleannesse and wee are so farre from being the better for all our speciall meanes that wee become worse and worse and so bring iudgement vpon vs. Our Sauiour Christ Math. 11. doth vpbraid those Cities wherein hee had done most of his great workes because for all this they had not repented them of their sins where he tells them That it shall be easier for Sodome and for Gomorrah in the day of Iudgement then for them So if wee doe not profite by the preaching of the Word and the good meanes which are amongst vs at this day the estate of Sodome and Gommorrah at that great day shall be easier and better then ours So let vs take heed it be not so with vs for what a fearefull signe of damnation is this when wee thus set open the gates of hell by being no more carefull to come to Faith and Repentance and other sauing graces in the midst of such abundance of meanes Fourthly it is a speciall Time of Repentance when wee goe about any great worke For many times in our honest labours there are many crosses and troubles which doe befall vs because we haue not repented Therefore it must bee our wisedome when wee goe about any great worke which wee would haue to prosper then to repent lest we incounter with great crosses So Ezra 8. 21. hee practised So Esther 4. 16. So Iehoshaphat 2. Chron. 20. 12. The omission of this dutie you see was dangerous Iosh. 7. 11. 12. they could not stand before their enemies saith God vnto Ioshua Vp Israel hath sinned and they haue transgressed my Couenant therefore the children of Israel could not stand before their enemies Euen so it is with vs wee cannot stand before our enemies God doth not blesse our labours indeauours nor any thing wee take in hand because wee doe not prepare our selues vnto Repentance therefore as I said when we haue a great work in hand it is a speciall time of Repentance and herein wee must imitate the seruants of God in their examples when Ezra had a great iourney to goe first he fasted and prayed so many other of the Saints forenamed this was their practise and so must it bee ours chiefly when wee come to heare the Word or receiue the Sacran â—nts then we must be sure to haue repenced soundly for our 〈◊〉 nes or else as wee cannot expect mercie so wee depart away without comfort As a man that would draw a riuer into his ground he must first prepare the channell cut downe the bankes and stop the passages so must men doe with their sinnes that would haue the riuer of Gods mercie to runne through their hearts The Fifth speciall time of Repentance is Eeuery morning when wee arise and euery night when wee goe to bed For as wee sin daily so must wee daily renew our repentance let vs then repent euery morning before wee rise The steward who hath but a short memorie will be often casting vp his accounts and reckoning with his Master he will neuer let them tarry too long without cleering and making euen so because that our memorie is short and that wee soone forget our sinnes we should desire to haue often reckoning with the Lord euery day to make euen with him Iâ— we would thus often doe wee should haue but a few sins to repent vs of when wee come to die Wee see by experience if a man haue a little Brooke that runnes through his ground as long as he keeps the channell cleane that the waters may still auoide it will neuer annoy him but if he suffer the gutters to be stopped with mudde and durt and weeds to stop the course and carrying of the water by and by it will ouerflow his ground And euen so though a man haue some sinnes which annoy and trouble him yet 〈◊〉 he will be daily cleansing the channell of his heart and make the channell open by Repentance there will be the lesse danger to his soule as wee see it was said of Dauids practise Psal. 6. Hee talkes of a vexed soule wearisomenesse with groaning making his bed to swimme with teares consuming of his eyes and the like so must our Repentance come with sighes groanes weeping and wringing of the heart if it were possible that so wee be the better assured that it is vnfained and rightly bred and that it is such vnto which God will haue respect Sixtly the last speciall time of Repentance is at the houre of Death for then indeed is the Time to renew our Faith Repentance and all other Graces or neuer Euen as a man that hath beene at great charges for the building of a ship to carrie himselfe safely a very long iourney when hee is ready to put foorth into the sea then hee especially lookes that all his Masts Sayles Anchors and Tacklings be ready fit and prepared so howsoeuer a man deale with his Faith Repentance and other graces all his life time yet now when at the houre of death hee comes to lance forth into so rough a Sea for his last iourney he must then looke all ouer againe and see that nothing be wanting but that his faith prayers penetencie loue and such like be in a readinesse for to conduct him in peace and safetie vnto the end of his last iourney But commonly men doe by Repentance as great men doe by Banquets when a great Feast comes they sit and gaze and admire but their stomacks are gone many in this case haue no stomacks to eate So many men looke at these excellent things of God admire them but will not eate will not repent leaue their sinnes c. But let vs in the Name of God who know better things and haue not thus learned Christ goe on resolue labour and practise Repentance ere it bee too late which now is our next Point to be handled the next time LECT VI. VI. THE PRACTISE OF Repentance IOEL 2. 12. Therefore also now saith the Lord Turne yee euen to mee with all your heart and with fasting and with weeping and with mourning And rent your heart and not your garments and turne vnto the Lord your God for hee is gracious and mercifull slow to anger and of great kindenesse and repents him of the euill WEE spake the last day of the Time of Repentance when we shewed that for euery new sinne there must bee a new act of Repentance and so as wee sinne daily wee must daily repent For as I then shewed if a man haue a little Brook which runs through his ground as long
renewed by repentance but it will the more hardly be done and it will cost much terrour labour and sorrow Wee may then see that in this case recouery is possible and that vpon three grounds The first is taken From the generality of the Promise which in generall is made to pardon of all sinnes except the sinne against the Holy Ghost as Math. 12. Uerily verily I say vnto you that all sinne and blasphemie shall be forgiuen a man except the blasphemie against the Holy Ghost But a man may fall into Relapses through weaknesse which is not the sinne against the Holy Ghost and therefore may be forgiuen The second ground is taken A comparatis From the condition of the Promise Luk. 17. 4. Where Christ hath giuen vs a commandement that wee should forgiue our brother seuentie times seuen times a day so often as hee repenteth and is sorrowfull and Math. 6. Christ threatneth If you doe not forgiue your brother his trespasses no more will your beauenly Father forgiue you your trespasses So then if a man must forgiue his trespasses that his brother trespasseth against him so often all which is not a drop of mercie compared with Gods mercie how much more wil God forgiue them that sinne against him againe and againe if they doe repent seeing hee is the Ocean of mercie and goodnesse The third ground is ab Exemplis from sanctified examples of holy Scripture for wee see in the booke of Iudges when there were any bad Iudges in Israel the people fell away from God vnto Idolatrie and when there came good Iudges the Prophets came and exhorted the people to returne againe vnto God and repent and so they did recouer againe So in the Booke of Kings wee see that when bad Kings came they fell away from God and yet when good Kings came againe the Prophets preached and exhorted them and they repented and were receiued into fauour againe Here therefore we haue to acknowledge the kindnesse and mercy of God It is his mercie to forgiue vs if wee doe sinne but once in our lifetime against him But great and exceeding great is his mercie that when wee haue sinned and sinned so exceeding oft against him that euen then vpon repentance hee will receiue vs. Wee reade the Lord declares this much Ier. 3. If a man put away his wife and she become another mans If shee returne againe to her husband shall not this land bee polluted but thou hast played the harlot with many louers yet returne againe to me saith the Lord. Thus there may bee forgiuenesse euen after many relapses It is the charitie of the Popish Church if a man relapse into Heresie though he doe repent hee cannot bee forgiuen The Pope and his Cardinals will not may not forgiue him but the kindnesse and tendernesse of God is such that though a man doe fall into the same sinne hee hath repented of hee may bee forgiuen and shall vpon Repentance bee forgiuen Oh then shall not the despisers of Gods kindenesse bee iudged of him Answ. 2 But yet I say Though Repentance be possible yet it will bee very hard and difficult and that in two respects First in respect of God 1. God will not bee so easily intreated to forgiue I do not say that he will not forgiue but that hee more hardly remits these sinnes then others 2. In respect of our selues we shall not finde our selues so readie nor our hearts so apt to repent in this Relapse as otherwise wee might haue done This then I say that if wee prouoke the Lord too often with some sinnes wee shall not finde him so readie to forgiue as at other times nor so easie to bee intreated So saith our Sauiour Christ Iohn 5. 14. Behold thou art made whole sinne no more left a worse thing come vnto thee And so if we doe sinne Deterius accidet a worse thing may befall vs. Looke into the tenth of Iudges and there you shall finde how the children of Israel had fallen into Apostasie concerning their Idolatrie which they repented of and so prayed vnto the Lord but the Lord would not heare their prayers but turned them off with scorne deriding them the words are these Yet yee haue for saken mee and serued other gods therefore I will deliuer you no more goe and crie vnto the gods whom yee haue chosen let them deliuer you in the time of your Tribulation So then if wee make no conscience to fall into a sinne often which wee haue repented of let vs not maruell if God doe not heare vs at the first for if wee stand vpon tearmes with God for the hearing and helping of vs by and by take heed hee say not vnto vs goe away I will not helpe you goe vnto your sinnes and the worldly pleasures profites honours that you haue serued let them helpe you It is true indeed that all the Scriptures declare God to be a mercifull God to bee full of compassion and very ready to forgiue but when wee shall therefore imbolden our selues to sinne and desperately come to aske Almighty God how often wee may sinne if it bee but once or twice it is too much but say it bee once or twice and the Lord forbeares vs with patience then let vs beware wee doe not prouoke the Lord by falling backe vnto the same sinnes after wee haue repented for when it comes to Quoties peccavtmus how often haue wee offended in the same sinne the Lord no question will bee much displeased hardly drawne to forgiue and not easily appeased towards such offenders for hee complaines of such Psal. 78. 40. How often did they prouoke him in the wildernesse and grieue him in the Desert And Psal. 95. 8. To day if you will heare his voice harden not your hearts as in the Prouocation of the wildernesse when your fathers tempted mee And Iob 40. 5. hee sayes Once haue I spoken but I will speak no more yea twice but I will proceed no further Math. 25. How often saith God would I haue gathered thee together as a henne gathereth her chickens but yee would not Fortie yeares long saith hee of his owne people was I vexed with you in the wildernesse If it had beene but for some few yeares hee could haue borne the matter but it was fortie yeares together God is indeed very readie and mercifull to forgiue but when it is so often committed this makes Gods eares bee heauie and stopt to our cries yea and our selues to bee so much the more vnfit for the businesse I speake not this to cut off any man from the hope of pardon God forbid that wee should take away mercy from the Lord but to shew that men which fall into the Relapse of the same sinnes are in greater danger then before and it makes God the lesse readie to forgiue them and to bee intreated of them Secondly In regard of our selues it workes a difficultie in vs wee being
wickednesse saying what haue I done And Isa. 9. 13 For the people turne not to them that smite them neither doe they seeke the Lord of Hosts So Ezek. 33. 31. And they come to thee as thy people commeth and they sit before thee as thy people they heare thy words but they will not doe them for with the mouth they shew much loue but their hearts goe after their couetousnesse Now there bee Three causes why the state of impenitencie is such a fearefull state to liue in Cause 1 First Because it bindes vs fast vnder damnation and brings vs vnto hell and in a manner shuts the doore of hell and death vpon vs being once there As we reade Reu. 20. 3. That the Angell layd hold on the Dragon that old serpent which is the diuel and Satan bound him a thousand years and cast him into the bottomlesse pit and shut him vp and set a seale vpon him euen so doth impenitencie deale with vs our sinnes fling vs into hell and when wee are there then comes Impenitencie and shuts downe the doore vpon vs ties vs in chaines makes all so fast that we haue no power or way to get out of the fearefull estate wee be in Therefore 2. Tim. 2. 26. indeauour and exhortation in this case is appointed Proouing if at any time God will giue them repentance that they may recouer themselues out of the sâ—are of the diuell who are taken captiue by him at his will So there is a promise that if at any time a man doe come out of the snares of the deuill and repent he shall haue mercie but it is very hard to be done Impenitencie being such a sinne as the Lord euery where cries out on as Amos 3. and Ier. 3. 3. And thou hast a whoores forehead thou refusest to bee ashamed So chap. 8. 6. No man repented him of his wickednesse saying what haue I done euery one returned to his course as the horse rusheth into the battell And Isa. 9. 13. For the people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts So Ezek. 33. 11. As I liue saith the Lord God I haue no pleasure in the death of the wicked but that the wicked turne from his wicked wayes and liue Turne yee turne yee from your euill wayes for why will you die ô house of Israel Cause 2 Secondly Because it makes voide and frustrates all the meanes of grace and Life As a man dwelling in some poore house comfortably with his wife and his children the Sun with his bright beames shining and breaking in vpon them if one stop vp the window and shut out all the comfortable beams there comfort is gone euen so it is when God brings the sweet beames of grace to shine in vpon the conscience of a sinner impenitencie puts a barre against them and shuts out all the light of the Lord and of grace that shines into our hearts so making all the meanes of Grace and of Eternall Life vnprofitable and fruitlesse vnto vs wherfore with the holy Prophet Dauid wee must beware of this feacefull estate that we may haue boldnesse to say with him Psal. 66. 18. If I regard iniquitie in my heart the Lord will not heare me This makes one shamelesse and obstinate as Math. 23. 37. How often would I saith Christ haue gathered thy children together euen as a Henne gathereth her chickens vnder her wings and yee would not Thus Impenitencie shuts out all-thriuing in Grace Cause 3 Thirdly Because Impenitencie brings the guilt of all our sinnes vpon vs It is true if we repent as it is Micah 7. 19. God will pardon all our sinnes and cast them in the bottome of the Sea But if wee liue in sinne without repentance this impenitencie will turne all our sins vpon vs at the day of Iudgement Thus doth it heape vp wrath vpon wrath against the day of Gods fierce indignation euen as a man heapes vp gold and siluer that is euery day adding and increasing it â—â—ll it be a great heape so an impenitent hard heart doth euery day heape vp and gather together by heaping of sinnes wrath vpon wrath against the day of wrath So that I may truely say with a learned man Better be the greatest sinner in the world and to repent it then to bee the least sinner and die in Impenitencie Which is the worst and most fearfull estate that may bee The vses of all which may be these Vse 1 First seeing the state of impenitencie is so dangerous Let vs pray to God often to deliuer vs from it that though through the corruption of our nature wee cannot choose but sinne yet we may see our sinnes bewaile and mourne for them and that wee may neuer come to that insensibilitie and deadnesse of spirit neuer to lament or bee sorry for them but to haue strength to remoue from this estate and rise vp as soone as may bee praying with the Prophet Psal. 119. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy Commandements Here you see was a going astray like a lost sheepe but this was such a straying as might be found out againe Vse 2 Secondly Seeing this estate is so dangerous Let vs labour to get out of it as soone as may be for howsoeuer our sinnes are multiplied by our corruption yet this sinne of impenitencie is more dangerous than all the rest and brings at last a fearefull despaire of mercie vpon vs. Therfore as the women going to the Sepulchre of our Sauior were careful who should roule away the great stone which lay at the mouth thereof So let euerie one of vs now say and bethinke our selues who shall roule away this great stone this hardnesse of heart this impenitencie this deadnesse and dulnesse of Spirit Therefore as Ierem. 31. 18. The Church prayes and confesses her failings so let vs pray Conuert vs ô Lord and we shall be conuerted and let vs vse the meanes diligently whereby our hearts may be touched and subdued to a true remorse and sense of sinne and the Majestie offended The second thing contrary to true repentance is Vnsound repentance This kind of repentance is When a man shewes a kinde of repentance but he does it not in such sort and manner as God requires it as Isa. 58. 5. Is it such a fast as I haue chosen a day for a man to afflict his soule Is it to bow down his head like a bulrush and to spread sackecloath ashes vnder him Wilt thou call this a fast and an acceptable day to the Lord It is Gods expostulation with his people as if he should say Is this such a Fast as I haue chosen I haue chosen fasting indeed and commanded it but you failed in the true meaning and manner of it I care for no outward shewes so much as the inward humiliation So the Lord hath chosen repentance
What say you then of pâ—turing God in glasse windowes to worship A. It is one of the abominations in Poperie electely condemned by the Lord Deut. 4. 14. 19. Rom. 1. 23. Q. Why is God said to haue his Being of himselfe A. Because all that wee haue we haue from God but whatsoeuer God hath hee hath of none but of himselfe alone Heb 1. 3. Q. How are wee to conceiue of God A. By his properties That God is a Diuine power First most Mightie Secondly most Wise. Thirdly most Iush Fourthly most Mercifull And fiftly Infinite Q Wherein appeareth the gâ—eas might and power of God A. First in making the world of nothing all the world being not able to make oneâ—â—lly flie Secondly in vpholding it now 5622. yeares Whereas Iron houses that men make will moulder away 〈◊〉 â—any lesse Thirdly in conuerting the soule of a sinner it being a harder matter then to make the world For in creating the world the Lord found no resistance nothing that stood vp against him to hinder his worke but in conuerting the soule of a sinner the Lord findes a resistance â—en labouring to hinder his worke in them and opposing themselues against it Ephes 1. 19. Q What vse may wee make of this Propertie A. First that seeing wee be glad to get the fauour of mightie men wee be more carefull to get the Lords fauour who is mightier then they all Psal. 20. 7. Secondly that wee faint not in any trouble seeing God is most mightie that takes our part For no man is so poore but God by his power can make him rich No man is so sicke but God by his power can make him whole No man is so weake but God by his power can make him strong Heb 13. 6. Thirdly that wee feare to displease him who is able to doe vs more haâ—â—e then all the men in all the world can doe Luk. 12. 5. Q What is the second Propertie of God A Hee is most Wise. Q Wherein appeareth the Wisedome of God A. In two things principally First In framing the world so wisely that men and Angels may wonder at it If the Sunne had been set lower it would haue burnt vs if higher the beames of it with such comfort would not haue reached vnto vs. If all had bin Summer heaâ—e would haue parched vs. If all had beene Winter cold would haue killed vs. If all had beene Day many a â—â—ser would haue killed vp himselfe and his seruants and his cattell with too much working many an angry man would haue killed himselfe with Fretting Secondly In ordering the things of this world with such most excellent wisedome surpassing all admiration For somethings wee may buy as Meate Drinke and cloathes And somethings againe wee cannot buy when wee haue meate wee cannot buy a good stomacke to our meate When wee haue Corne wee cannot buy seasonable weather to soweour corne most wisely God hath layd vp some part of euery blessing with himselfe and retained it as it were in his owne hand that men might bee driuen thereby more often to resort vnto him For if men might haue all things here below They would neuer goe so farre as Heauen to fetch any thing thence Q. What vse may wee make of this Property A. To rest contented with that portion that God giues vs with that weather which God sends vs with those losses and troubles that God brings vpon vs. God is wiser then the wisest of vs and therefore knowes alwayes what is fittest for vs And therefore to thinke when God sends vs sicknesse that health were better when God takes away our children it were better to haue them still It is the folly of our hearts to make our selues wiser then God Q. What is the third Propertie of God A. Hee is most Iust. Q. Wherein appeareth the Iustice of God A. In blessing the godly and punishing the wicked Q. How stands it then with Iustice that the godly are commonly in worst state A. Very well for though they haue but little yet they haue more contentment and more ioy in that little then the wicked haue in all their plenty Psal. 37. 16. Secondly though they haue but little yet God giues them a true and an holy vse of it they spend and vse that little well Esay 23. 18. Thirdly that little they haue is a pledge and a pawne that God hath greater things reserued for them As a man is put in possession of the whole field by receiuing a little Turâ—e in his hand Prou. 13. 9. Fourthly that they want outwardly they haue inwardly Psalme 45. 13. Though they be not rich in the purse yet they are rich in Faith Iames 2. 5. Though they haue not gold yet they haue that which is better then gold Iob 28. 15. 16. 1. Pet. 1. 7. Fiftly that which God is behinde with them in this world shal be paid them with vantage in the world to come Mat. 19. 28. Q. What vse may wee make of this Propertie A. That seeing all our sinnes were punished in Christ they cannot in iustice be punished in our selues againe eternally and therefore all they stand fully discharged before the Iudgement seate of God who by a true a liuely faith haue receiued Christ. For as when the Surety hath answered the debt it cannot in any right be demanded of the debtor againe So seeing Christ hath discharged for our sinnes we ought not in any equitie to be charged with them Esay 53. 5. Q. Why then are the godly punished when they sinne A. They are punished not in Iudgement but in Mercie to weaken the strength of sinne and to keepe vnder the rebellion of their nature which still dwelleth in them Psal. 119. 71. Q. What may wee further learne from this Propertie A. That God will right wrongs of his children 2. Thess. 1. 6. 7. And that the wicked haue good cause to hang downe their heads knowing that God in Iustice for euery sinne will be auenged of them they must pay full sweetly for euery oath they sweare for euery lie they tell for euery Sabboth they mispend and therefore with trembling hearts they may looke euery houre when the fire will fall from Heauen that shall burne them when the great Iudge shall appeare in the cloudes who will condemne them Prou. 11. 21. Q What is the fourth Propertie of God A. Hee is most Mercifull Q. Wherein appeareth the mercie of God A. First in making vs Men when hee might haue made vs Beasts In making vs wise when hee might haue made vs starke fooles In giuing vs limbes when he might haue made vs lame In giuing vs sight when he might haue made vs blinde Scondly in prouiding things needfull for vs. When wee are sicke herbes to heale vs when wee are cold fire to warme vs when wee are hungry meate to feede vs when wee are naked wooll to cloathe vs. And the more to commend his Mercies hee prouides vs of all thesethings when wee are his
pray to meditate and the like then his state is wofull we haue little hope of amendment Isay 38. 13. 14. Q. How must wee sanctifie the Sabboth A. First in setting our selues apart from our worldly businesses that we may with greater libertie bestow our selues in the seruice of God And therefore it is not lawfull to iourney about our worldly matters vpon the Sabboth day Exod. 16. 29. Secondly it is not lawfull to keepe Fayres or Markets on the Sabboth Nehem. 13. 13. 16. 17. Thirdly it is not lawfull to sowe or reape or to load our cart or to weed in our corne on the Sabboth Exod. 14. 21. Fourthly it is not lawfull to buy or sell bargaines vpon the Sabboth Nehem. 10. 31. Q. Whom doth this Doctrine meet withall A. First it condemneth those that take vp that day for their worldly affaires and many times cast the greatest burthen of their businesse vpon the Sabboth Secondly it condemneth those who though they rest from their labours outwardly yet notwithstanding they haue their heads and their hearts so fraught with worldly matters that indeed they doe not performe the tenth of the Sabboth Amos 8. 5. Qu. Are all workes forbidden on the Sabboth A. Not all but such onely as be lets and hinderances to the Sabboth And therefore we learne Math. 12. That three sorts of workes are lawfull on the Sabboth Qu. What are they A. First workes of necessitie as if our enemies inuade vs it is lawfull to repulse them If our house be on fire it is lawfull to quenchit If a gappe be made into our corne or pasture it is lawfull to mend it Math 12. 3. 4. Secondly workes of holinesse such as lend their helpes to the Sabboth As a man may goe forth on the Sabboth day to preach by the example of Christ Math. 12. 9. or to heare a Sermon by the example of the Noble women in the 2. Kings 4. 23. Thirdly Workes of mercie as a man may dresse his meate and pull his beast out of the pit and minister vnto a sicke body vpon the Sabboth day Math. 12. 11. 12 Q. What is the other thing wherein wee must sanctifie the Sabboth A. In practising the holy Exercises of the Sabboth And therefore they that rest from their labours and yet are not carefull to sanctifie the Sabboth in the holy duties thereof doe not indeed truely keepe a Sabboth to the Lord Exod. 3. 2. 3. Qu. What are the exercises of the Sabboth A. They are of two sorts Some are Publike and Some are Priuate Q. What are the publique Exercises of the Sabboth A. The first is hearing of the word of God with feare and reuerence Nehem. 8. 3. to the 9. Q. What gather we of this A. That they which either loyter at home or when they come either gaze or sleepe or reade when they should heare doe not indeed sanctifie a Sabboth vnto the Lord. Q. What if they haue no Preacher in the towne where they dwell A. Yet they must seeke abroad as the little bird leaueth her warme nest and flies for her food where shee can get it So must they by the famous example of the Noble woman in the 2. Kings 4. And also of the Queene of the South Math. 12. 14. Qu. What is the second Exercise of the Sabboth A. Thankes-giuing to God for his many and geeat blessings bestowed vpon vs all the weeke before together with earnest prayer for the continuance of the same all the next weeke and euer after Acts 16. 13. Qu. What gather wee of this A. That they which thinke it enough to bee at the Sermon and withdraw themselues from the Prayers of the Church doe not Sanctifie the Sabboth in all the duties of it Q. Are none else faultie in this point A. Yes euen they also which runne out before the end of the exercise turning vp the heeles to God and departing before the Lord giue them libertie to depart Ezek. 46. 10. Q. What example haue wee of this A. Mathew 26. 30. Wee reade that the Disciples of Christ went not out till the Psalme was sung onely Iudas was so hotly set vpon his businesse that wee could not tarry the Psalme Iohn 13. 30. 31. Q. What is the third Exercise of the Sabboth A. Receiuing of the Lords Supper at the appointed times and attending to Baptisme if occasion serues that thereby wee may be brought in better remembrance of the vow and promise which we haue made to God and also lend our helpes too in prayer to the little Babe then presented to the Church Act. 20. 7. Q. What are the priuate exercises of the Sabboth A. They are of two sorts 1. Such as prepare vs to the publique duties of the Sabboth 2. Such as must bee performed afterwards Q. What are the Exercises in the holy Preparation of the Sabboth A. Priuate prayer that the Lord will fit and inable vs to the sanctifying of the Sabboth so that we may reuerently attend vnto the ministry of the word and the prayers of the Church and profite thereby and that God will be the mouth of our Minister that he may speake with grace and power to the hearts of the hearers Eccles. 4. 17. Secondly Rising early and making the shorter meales that we may haue the more time to bestow in priuate prayer and bee the more cheerefull in the rest of the exercises that are behinde Psal. 119. 148. Q. What is the equitie of this Dutie A. That if wee cut short our sleepe when our owne busâ—nesse is in hand much more should wee doe for the Lords and if we cannot make a good meale when we haue a worldly matter in hand much lesse should we dwell vpon our dishes when the glory and honour of God calls vs from them Q. What learne wee by this A. That their sinne is very great who being content to rise early all the rest of the weeke yet giue themselues to sloth and sluggishnesse exceedingly vpon the Sabboth day bewraying thereby their prophane and worldly minde that they carry more good will to their owne businesse then they doe to the Lords Q. What are the priuate duties of the Sabboth after we haue beene at Church A. A ioyfull thanks-giuing to God for the gratious and good things that we haue heard blessing the Lord in our soules that it hath pleased him to poure out his whole heart vnto vs in the ministry of the Word and to reueale those things in our dayes which many yeares haue beene shut vp and sealed from the world Nehem. 8. 12. Qu. What learne wee by this A. That as Iohn saith Reuel 5. 4. That he wept much when the Booke was sealed and no man was found to open it So men should weepe to see the Booke of God lye clasped in their Churches and no man to open it and expound it to them Qu. What is the second priuate dutie of the Sabboth A. Meditation and beating ouer by our selues that which we haue heard For this
Q. How doth hee saue vs from sinne A. By deliuering vs from the guiltinesse of sinne 1. Iohn 17. And secondly by freeing vs from the power of sinne that it raigne not in vs Ioh. 8. 24. Q. How doth Christ saue vs from the punishment of sinne A. First by deliuering vs from the wrath of God that was kindled against vs 1. Thess. 1. 10. Secondly by deliuering vs from the clamours and cryes of our owne guiltie conscience which continually accuseth vs Rom. 5. 1. Thirdly by deliuering vs from the paines of Hell Rom. 8. 1. Fourthly by deliuering vs from the power of the Deuill who before ruled vs as a Lord Heb. 2. 14. Q. What is the meaning then of these words I beleeue in Iesus A. The meaning is that I beleeue there is a life and Saluation in Iesus Christ for all that come vnto him And that as he is Iesus so I shall finde him a Iesus that is a Sauiour to saue me from sinne and all the punishments due to it So that though I be a sinner yet through the Spirit of Christ working in me I shall sinne euery day lesse then other and through the Lords mercy I shall not come into condemnation for any of those sinnes which through frailty and weakenesse I commit Q. What is the second title of our Sauiour A. Hee is called Christ who was annoynted and it is the same that Messias is in Hebrew Ioh. 4. 25. Q. How was Christ annoynted A. Not with bodily oyle as the Kings and Priests and Prophets were in the old Law but with the holy Ghost the Spirit of God without measure being poured on him Acts 10. 38. Q. Whereunto was Christ annoynted with the holy Ghost A. To bee the King the Priest and Prophet to his Church Q. Why is Christ said to bee the King of the Church A. Because it is gouerned by the Law of Christ and secondly because it is defended by his power against the rage of the deuill of sinne and of all the enemies that oppose it Luk. 1. 32. 33. Q. Why is Christ said to be the Priest of the Church A. First because hee hath made an attonement for it offring vp his owne Body vpon the Altar of the Crosse. And secondly because he maketh intercession in Heauen continually intreating God for the peace and safetie of it Heb. 24. 25. Q. Why is Christ said to be the Prophet of the Church A. Because hee hath reuealed the royall will of God vnto his people sometimes by his owne mouth and sometime by the ministry of the Prophets and the Apostles fitted and enabled by his Spirit thereunto Acts 3. 22. Q. What is the meaning then of these words I beleeue in Christ A. The meaning is I beleeue that our Sauiour Christ is the true Messias the Lords annoynted hee that was ordained of God to bee the King Priest and Prophet of our Church the King to rule it the Priest to purge it and the Prophet to teach it Q. Why are wee called Christians A. Wee are called Christians of Christ because all true Christians are members of Christ and in some measure partakers of his annoynting so that wee are Kings and Priests and Prophets too Acts 11. 26. Q. How are all true Christians Kings A. They are Kings ouer their owne hearts to command them of God and ouer their owne corrupt affections to subdue them and keepe them vnder that they raigne not in them Rom. 1. 6. Secondly because all the comforts of this life and the life to come belong vnto them Qu. How are they Priests A. They are Priests to offer vp their owne bodyes and soules by holy seruice vnto God And secondly to intreate God for themselues and their brethren 1. Pet. 2. 5. Q. How are they Prophets A. They are prophets both to stand out vnto the death for the maintainance of the truth and also to teach that which they know to others that knew it not Acts 2. 17. Qu. What thinke you of those who doe not so A. Howsoeuer they carry the name of Christians yet indeed they be none but meere hypocrites and dissemblers whatsoeuer they pretend Q. What are wee to beleeue concerning the Person of Christ A. Wee are to beleeue two things 1. That hee is very God 2. That hee is very man Q. How doth the Creed shew him to be God A. First because he is the Sonne of God For as hee that is the Sonne of naturall man must needs be a man So he that is the naturall Sonne of God must needs be God And therefore he is called the mighty God Isay 9. 6. the blessed God Rom. 9. 6. and the true God 1. Ioh. 5. 20. Q. Why was it needfull that Christ should be God A. Hee that must redeeme vs must beare the infinite wrath of God But no creature in Heauen or Earth was able to beare the infinite wrath of God and to rise vnder it And therefore none but God was able to redeeme vs Iob 9. 13. Qu. What is the second Reason A. That the death of Christ might be of infinite value and of infinite price to redeeme vs. For it was more that God was scourged that God was nayled to the Crosse that God was killed for vs then if all the Angels and men in the world had suffered Act. 20. 28. Qu. What gather wee of this that Christ is God A. That if Adam being but a man was able to condemne vs much more Christ being God is able to saue vs Rom. 5. 17. Qu. How is Christ said to be the onely Sonne of God seeing all the faithfull are so also A. Christ is the onely Sonne of God by Nature and wee are the sonnes of God by Adoption and Grace Christ is the Sonne of God because he was borne of God And we be the sonnes of God because it pleaseth God in fauour to accept vs for his sonnes Psal. 8 15. Qu. What is the second Title whereby it is shewed that Christ is God A. In that hee is called our Lord. For God is our onely Lord Deut. 8. 14. and therefore seeing he must bee acknowledged to be our Lord he must also bee acknowledged to bee our God Ioh. 20. 28. Q. Why is Christ called our Lord A. Because the godly ones are ruled by him the wicked euer labouring to shake off their yoake Luk. 19. 14. Secondly because he ruleth for our good wee hauing the whole fruite and benefite of his gouernment in the world Deut. 33. 26. Q. What is the meaning then of these words I beleeue in Iesus Christ our Lord A. I beleeue that he was but a bare man but the Sonne of God that came to redeeme the world euen he that ruleth with all power both in Heauen and in Earth and therefore is most mighty to saue all those who by true faith flie vnto him Qu. Why was it needfull that Christ should bee man A. Because he could not suffer in his diuine Nature First and therefore
wherin this fellowship consists A. In communicating our gifts and Graces to the good and benefite one of another For as the eye sees not for the good of it selfe alone but for the comfort and benefite of the whole body Euen so we haue our part and profite in the gifts and graces bestowed vpon others 1. Cor. 12. 6. 7. Q. What learne wee by this A. That as one candle lights another So one man must bring on an other vnto God Qu. What is the last thing wherein the Communion of Saints consists A. It consists in the communicating of the good things of this life to the mutuall helpe and comfort one of another accordingly as God hath enabled vs Acts 4. 32. Qu. What gather wee of this A. That they who are wholly taken vp with the care of their owne good and doe not by loue goe out of themselues to the comfort of their brethren whatsoeuer they pretend yet they belong not to the Communion of Saints indeed 1. Cor. 12. 26. Qu. What is the second Benefite A. Forgiuenesse of Sinnes Qu. What are wee to beleeue concerning this A. Foure things First that the Church hath her Sinnes Euen the godliest in this world Not onely they who walke with no care But euen they who set a most narrow watch ouer their waies and that not some veniall and petty sinnes but euen deadly wounds wherof without the fauour of God they might surely die That thosesinnes how great soeuer they are are Freely forgiuen and pardoned in Christ. So that Gods people after Faith and Repentance stand as cleerely discharged of them as if they had neuer committed them That God forgiueth not onely the guilt of sinne but also the punishment of it For punishment is not due but in regard of the guilt of sinne And therefore the guilt ceasing the punishment must also cease with it Lastly the godly cannot commit the sinne against the holy Ghost it being vnpardonable and the sinnes of the godly being all pardonable and pardoned in Christ. And therefore howsoeuer they may sinne of ignorance and of weakenesse yet they neuer sinne willingly stubbornly and presumptuously against God Qu. How am I to apply this Article to my selfe A. By beleeuing that I haue many sins aâ—d those so great that without the Lords mercy I may bee iustly damned for them Secondly that all these sinnes are forgiuen in Christ so that I shall neuer bee challenged for any of them Thirdly if God punish mee at any time it is not for my sins which be pardoned but either for my tryall or to keep downe the corruptions of my heart that they breake not out Lastly that howsoeuer I may fall of infirmity yet I shall bee so-strengthened in grace that I shall neuer wilfully and purposely oppose my selfe against the Lord. Q. What are the benefites which God will bestowe vpon his Church in the world to come A. Two The Resurrection of the Body And Euerlasting Life A. What are wee to beleeue concerning the Resurrection A. Foure things 1. That the body shall rise againe 2. That the same body shall rise againe 3. That it shall rise a glorious body 4. That it is the priuiledge of the godly onely to rise so Q. How know wee that the body shall rise A. By the Scripture and by the power of God Mar. 12. 23. Qu. What Scriptures proue it A. Dan. 12. and Ioh. 5. 28. 29. Q. How is it proued by the power of God A. Because it is as easie for God to raise man out of the dust as it was at first to make him of the dust It is easier to raise man then to make him For as when a house falls the stones remaine and the timber remaines onely it wants the forme and fashion of an house So when a man dyes the soule remaines and the body remaines at leastwise the bones the spar and chiefe rafters of the house and therefore they may the more easily be knit together and fashioned againe Q. Why shall the same body rise A. Because it were iniustice to punish that body for sinne that had neuer committed sinne and to crowne another body with Christ and not the same that had suffered for him Q. How shall it rise a glorious body A. First it shall rise immortall hunger and thirst and cold and sicknesse and death shall no more preuaile against it Secondly it shall rise in perfect state The Power of God supplying all those members that now bee wanting hee that lacked in eye shall then receiue an eye and hee that lacked an arme shall then haue both armes restored Thirdly it shall rise more beautifull then it was at first For hee that is now crooked he shall bestreightened and hee that is now weake shall be strengthened and hee that is too bigge shall bee lessened And hee that is foule shall shine like the Sun in his strength Fourthly it shall rise a spirituall body readie and willing to doe any duty that the Spirit shall enioyne Q. Shall not the wicked rise too A. Yes they shall rise but it were better for them if they might neuer rise if they might eye as a dogge or a toade dyes They shall rise but it is that their torments may be the greater their bodyes also then feeling as much as now their soules feele Q. What is the last benefit A. Euerlasting life Qu. What are wee to beleeue concerning it A. That the state of gods people shall bee infinitely more happy in Heauen when God shall bee all in all raigning immediatly in his Saints Q. What learne wee by this A. That wee are set in a better state by Christ then we lost by Adam For by Adam wee lost but an earthly Paradice but by Christ wee haue recouered an heauenly for it Q. What else doe wee beleeue of this point A. That this happie estate of Gods People shall bee for euer the comfort of it increasing rather then abating any whit Q. Declare this A. In the delights of this world the greatest ioy is at first as when a man comes out of the cold to a good fire after his ioy abates by little and little vntill at length hee bee weary of it But when a man hath beene in heauen a 1000. yeares hee shall finde as much ioy and contentment as the first houre that hee came thither Q. Shall not the wicked rise to euerlasting life A. No For theirs is an euerlasting death they are euer dying and yet can neuer dye euer consuming and yet can neuer consume euer burning and yet can neuer burne like the Salamander that liues in the fire Q. How may a man attaine to Eternall life A. Onely by a liuely faith in the Sonne of God when a man stands perswaded in his heart through the holy Ghost that this is a chiefe part of Christs purchase which without the high price of his blood wee could neuer attaine Q. What are the meanes to strengthen Faith A. Three The
in Christ vnlesse wee haue also grace to lead a better life and to abstaine from the same or like sinnes in time to coâ—…e Qu. Doe not the Papists say well Let vs not bee led A. No for they would seeme to bee wiser then Christ and therefore they haue delayed his words as being too harsh Q God tempts no man â—ames 1. 13. A. It is one thing to tempt a man to sinne another thing to lead a man to bee tempted of it It was the deuill that tempted Christ in the desart but it was the holy Ghost that lead him forth as the Lords Champion into the field Math. 4. 1. Q. How may God worke in tentation and yet bee free from sinne A. First by withdrawing his grace and leauing vs to our selues as if a man should send another his staffe to goe by when his legges be lame and thereupon hee begins to despise him and to set him light the other takes away his staffe and the lame man fall So God hauing lent vs his grace to walke by when wee begin to thinke wee stand not any way beholden to him for it but that wee could shift as well without it the Lord withdrawes his grace and wee â—unne into sinne and yet God is not the cause of our sinne but our owne weaknesse not able to beare vp and to sustaine it selfe Secondly by offering occasion to trie whether hee will sinne or no As a man leaues a little loose money about the house to try whether his seruants or his sonne will steale it So God sends feare to tempt vs to see if wee will yeeld to feare Pride to tempt vs c. if wee doe yeeld it is our fault not Gods who did but vent vs and set vs a broach and discouer the bad liquor that was in vs. Thirdly by causing the motion but not the euill of the motion as when the Sunne shineth vpon a dead carcasse there ariseth a stinking and a loathsome smell and yet the Sun is not the cause of it but the corruption of the carcasse So in euery action God is the cause of the motion which is good But if we sinne in moouing that comes of the Deuill or of our selues Fourthly by ordering the euill of the Action to some good end As a Father seeing his childe to bee busie about the fire catcheth his finger and thrusts it to a coale to make him the more affraid of it after So God sometimes lets vs taste of sinne that wee may the more detest it and hate it while wee liue Q. How many parts are there of this Petition A. Two First wee pray that wee may not bee tempted to sinne And secondly though that wee bee tempted yet that wee may not be ouercome of sinne Q. Why doe wee pray that wee may not bee tempted to sinne A. Wee know our owne weaknesse to bee so great and vnable to resist temptations that wee pray that wee may not bee tempted So readie wee are to yeeld to sinne that wee pray we may not bee prouoked to it Often wee sinne and oftner wee should sinne if wee were oftner tempted to it Many times we are angrie and yet if wee had ofter occasions wee would ofter be angrie Q. What gather wee of this A. That their sinne is great who fling themselues into tentation that will take vp their dwellings in those Townes and venture themselues into those companies where they know are many and strong entisements vnto sinne What doe they else but offer the deuill Blockes of aduantage against themselues and hold him the stirrop that his Tentations may the more easily mount vpon them Qu. What are the Euills that wee pray against A. They are of two sorts 1. Sinne without vs as the Deuill and the world 2. Sinne within vs as the corruptions and lusts of our owne hearts Q. What doe wee pray for against the Deuill A. That whereas the deuill is woont to pull a vizard vpon vpon his face and to translate himselfe into an Angell of light that wee may haue wisedome to discrie him and strength from heauen to stand against him Q. Doth not euery one hate the Deuill A. Indeed many will say fie vpon the Deuill and say they detest him with all their hearts and yet in leading a prophane and a wicked life they beare him about in their bodyes with them Q. What doe wee pray for against the World A. First that wee may not bee poysoned and corrupted with the bad examples that bee abroade That wee may not catch the infection but keepe our selues vnspotted to the world Secondly that neither our friends by flatterie nor our foes by feare may quench vs in good things and drawe our hearts from God Thirdly that our worldly cares may not ouergrow our godly cares so that wee haue more loue to the frothy things of this life then to those that concerne the life to come Q. What doe wee pray for against our owne lusts A. That God will weaken the strength and power of sinne in vs euery day that wee may feele it either cleane killed or so mightily weakened that as a man that hath receiued his deaths wound though hee liues and breathes yet languisheth and fainteth and droopeth euery day more and more vntill he dye So sinne may haue lesse and lesse strength till at length it haue no strength at all Q. Why doe wee aske all these things of God A. Because wee are not able of ourselues to stand the least enemy being stronger then wee and therefore wee pray to bee girded with the strength of God that through his might wee may doe that which of our selues wee should neuer doe Qu. What other thing doe wee pray for A. That if wee fall into sinne that wee may not lye in it but that the Lord will finde vs out in our falls and seeke vp our lost soules and bring vs vpon the shoulders of his mercy to his fold againe Q. Doe the godly sinne then as well as the wicked A. Yea but the godly are euer desirous to bee deliuered from sinne and therefore doe both pray and watch against it whereas the wicked hugge it and keepe it warme in their bosomes and are well content to continue in it vsing no meanes to get out of it Q. What meanes doth God vse in deliuering vs from sinne A. The chiefest meanes is the Ministry of the word it being the hand of God whereby hee pulleth vs out of sinne as a beast is lugg'd out of the mire And therefore wee pray that wee may bee obedient to it and profite by it that it may make vs wise vnto Saluation and mighty through God to withstand all assaults that rise against vs. Q. What is the last part of the Prayer A. The Conclusion or shutting vp of the Prayer Q. What is the vse of the Conclusion A. It containeth certaine Reasons to strengthen our faith that wee shall be heard For this is a great cause why our prayers come so
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
vnto his Master but when did it appeare so as hee was conuinced of it when the debt booke was searcht into and particulars ript open then and neuer till then was hee found to be so greatly indebted So it is with vs we thinke all well enough till God come to reckon with vs in particular and set our sinnes in order before vs as he speakes Psal. 50 and then this monstrous sight driues vs to a due consideration of our wofull and wretched state Reason 2 A second reason is A blinde and foolish presumptuous perswasion that God will shew vs mercy though we doe not seeke it and though we take little or no paines for it The greatest part of the world as you see liue in their sinnes without repentance neuer come vpon their knees to the throne of grace to aske pardon for them what is the Reason because as they say God is mercifull a good man and they may doe well enough all is not so strict as these preachers would make vs beleeue but the truth is If God be mercifull it is to such as seeke it and repent for their sinnes as Lam. 3. 25. The Lord is good to them that trust in him and to the soule that seeketh him Thus if we seeke for and prize mercy wee may haue it but if we seeke it not and find no want of it nor pray earnestly for it it is a sure signe we are yet in a miserable naturall estate that though 〈◊〉 be an Ocean of Mercy in the Lord no one drop shall runne vnto vs but one day such shall cry like Diues for a drop of such water and shall not haue it nay if we be cruell to deny mercy vnto others when wee haue receiued mercy our selues we shall be sure to be punished for it also The next thing in this Petition is the Extension of it we pray to God to forgiue all our sinnes not of any speciall troubling waighty filthy one but of a release of all whatsoeuer A number of the world according to the false manner of their accounts are onely troublâ—… for some one sinne that doth distresse and lie heâ—â—ily vpon them hauing no remembrance of those sinnes â—â—ich neuer stared them in the face This was Judas case hee was pitiously perplexed for betraying of Christ but neuer thought of his couetousnesse and corrupted heart the fountaine whence this cursed sinne was hatcht and had roote So doe most of vs striue perhaps and pray against some one sinne that troubles vs but we seldome enlarge our hearts to discend down in particulars that our secret faults wantonnesse lusts couetousnesse and the like may be forgiuen as the holy Prophet by his example teacheth vs Who can vnderstand his faults clense me from my secret sinnes The third thing is The time of the Request we see it must be our daily suite vnto God as euery day we pray for daily Bread so must we pray to God for the pardon of our sinnes This is a speciall point that euery day we make attonement and reconciliation with God for our sinnes because euery day we renue our sins and offend God therfore we had need euery day to renue our sutes and prayers vnto God When Adam was fallen the Text saith God came to him in the coole of the day The Lord would not let him sleepe in his sinnes but came and awoke him putting him in remembrance of his sinne So in the Law If a man were vncleane yet when the Euening came he must wash his cloathes and so be reconciled accordingly Euen so though we be vncleane by reason of our sinnes yet if we wash our selues by the true teares of Repentance we shall be reconciled to God and admitted into the Campe againe This then may teach vs that howsoeuer we haue our daily slippes and fals yet if we doe euery day labour to make our peace with God for the sinnes of the day that we doe not let them runne weekely and monthly and yearely we may be sure to find mercy at the hands of God Now there be diuers Reasons to moue vs to this duty and make vs renue our prayers daily without omission First Because we are very prone to forget our sinnes nothing sooner Therefore it is good to remember them the sooner the better A Steward who hath large reckonings and but a short memory he must haue the oftner recknings yea euery dayes account cast vp so because we be forgetfull and a number of sinnes doe easily slip vs we must desire euery day to make euen with the Lord. The Apostle counsels vs Ephes. 4. 26. Let not the Sunne goe downe vpon your wrath If then the Sun must not goe downe vpon our wrath to admonish vs not to be mercilesse much more ought we to take heed of that the Lords wrath go not down vpon our sins for want of our repentance Secondly Because the fresher sense of sinnes is at the first for by referring repentance it takes away the sense of sinne as the memory thereof Wounds we know bleed most when they be fresh then they doe most feelingly affect vs let one haue a bruise or straine commonly the greatest sense and paine is at the first but afterwards time will allay and mitigate and so slacke the sharpnesse of sense as we shall nothing so much feele the griefe of them So it is with our sinnes our greatest and quickest sense of them is at the first so the sooner we seeke for reconciliation the more easie will it be for vs to obtaine mercy and we will so much the more eagerly desire it Thirdly Because if euery day we get our sinnes discharged we shall haue the lesse to doe when we come to die Therfore it is good not to suffer them to run on but take theÌ„ in pieces betimes when they are committed and repent of them As a man that would carry home a great tree if he diuide it and breake it in a number of small pieces he may then with ease at seuerall times carry it away So if we doe with the great bulke and body of our sins diuide them euery day apart make our prayers for the daily remission of them then shall we haue the lesse to doe when we come to die Wherfore as sins increase so let vs euery day seeke reconciliation that we bring no after recknings to God for enough are those euery day by themselues Fourthly Because the sooner we repent of them the sooner we shall be quiet and haue peace and rest for so long as the conscience is awake and not seared by sinnes vnrepented of there will be vexation in the heart vntill sins be confessed and pardoned as in Dauids case He roared and had no rest vntill hee had made his peace with God As when an Arme or a Bone is out of ioynt the sooner it is set the more ease one shall haue So it is with
God do vs good we may be pleas'd to doe good one to another By this golden chaine he seekes to linke and tye the whole world together therfore we should by all meanes shunne anger and matter of offence Christians should be like Rootes well growen which though many times they be diuided and parted yet by and by they doe shut so close that no body can see the seame where the rent was or the diuision So among Christians howsoeuer it cannot bee but in this frailty of life contentions and iarres will fall out amongst vs yet must we shut againe so close yea claspe one another so fast as no body may perceiue who hath offended Now in the Condition it selfe we may consider two things 1 The Duty which is To forgiue our debtors 2 The Quality we must forgiue them as God forgiues vs. By Debtors first are meant such as haue sinned and offended against vs for by debtors our Sauiour Christ doth not meane such as owe vs a money debt for a man may craue forgiuenesse of God and yet require a money debt of his brother Indeed in case of miserable extremity when a man is insufficient and cast behind hand by ineuitable meanes then a man is bound to forgiue a money debt for the Prophet Isa. 58. 3. amongst other sinnes vpbraides the people with this as a maine great one Yee will require all your labours as debts But out of this case of extremity with a safe conscience we may aske a money debt For so when one of the Prophets lost his Axe he cryed out it was but borrowed inferring that it must be restored and Elisha increased the womans oyle to pay debts with And the Apostle bids vs owe nothing to any man but loue to which I may adde that by Salomon it is made a note of the wicked to borrow and not to pay againe So that it is cleere by debtors our Sauiour Christ meanes such as are indebted to vs in the debt of sinne whom wee must forgiue as the Lord forgiues vs. As the Apostle exhorts Coloss. chap. 3. vers 11 12. Put on tender mercy kindnesse c. forbearing one another and forgiuing one another as GOD forgaue vs which is the second thing Next The quality of this duty we must forgiue others as God forgiues vs. First God forgiues vs truely He doth not make a shew of forgiuenesse and keepe our sinnes by him to watch vs a good turne but truely according to his loue and mercy forgiuing and forgetting our sinnes so must we forgiue our brethren and not make a shew of forgiuenesse keeping rancor and malice in our hearts like Cain who spake kindly to his brother but when he had him in the field fell vpon him and killed him Matth. 18. 33. Except yee forgiue from your hearts your brother saith our Sauiour you shall not be forgiuen So when we say I will forgiue and doe not let vs consider would we haue the Lord to deale so with vs consider what a wofull case is this for who can answer one of a thousand and who cannot but be terrified to thinke that God remembers all Secondly God forgiues vs easily without any great adoe No sooner did Dauid say I haue sinned but Nathan told him The Lord hath also put away thy sinne thou shall not die No sooner was hee humbled at his Masters feet who owed the 1000 Talents but the King released him and so must we forgiue our brethren not stiffely standing vpon our tearmes but being gentle and easily intreated as we find the Lord is vnto vs. But I appeale to common experience how hardly we are drawne to this duty there must be such intreaty mediation such going betweene parties as is wonderfull and all farre from the patterne here propounded vnto vs. Thirdly God doth forgiue vs all our sinnes not our smaller reseruing the greater but generally all and of all sorts whatsoeuer they be So must we do by our brethren forgiue them in all wherein they haue offended vs we must not keepe any secret faults in store but passe by and forgiue all lesse and more But such is the custome of the world that generally they can bee content to say I would forgiue but the matter is so great concernes me so neere toucheth my good name my reputation that I cannot But if we will be assured to bee the children of our heauenly Father who shall inherit the promises we must breake custome with the world and put on the spirit of meeknesse patiently forbearing one another as Christ himselfe hath taught vs Luke 17. 4. If seuen times a day he turneth vnto thee and say it repenteth me thou shalt forgiue him If this mooue not yet let vs remember the many hainous sinnes which God forgiues vs and so be moued to forgiue others Fourthly God forgiues vs often not once but many times though we sinne from day to day to morrow and next day yea to our liues end So must we often and vpon all occasions forgiue one another If thy brother offend daily thou art bound daily to forgiue him not once or twice but euen to seuenty times seuen times Thus if we follow the example of Christ questionlesse there will be a great deale of more loue wrought in vs wee shall haue an assurance of Gods mercy towards vs prepare a way into our selues by preparing our hearts to performe these things that with comfort we may pray in all occasions And forgiue vs our debts as we also forgiue our debtors Now followes the sixt and last Petition 6. PETITION And lead vs not into tentation but deliuer vs from euill AFter prayer for our daily bread we haue been taught to pray for the forgiuenesse of our sinnes which was to shew that without the pardon of our sinnes through Gods fauour and mercy all the bread in the world is nothing worth It is nothing to haue all the blessings of Sea and Land there with to perish in sinne and at last be damned with the diuell therefore after prayer for our daily Bread we are taught to seeke for pardon for our sinnes reconciliation with God Now in this sixt Petition we are taught to goe one step further and pray to GOD for the grace of Sanctification that we may not onely 〈◊〉 our sinnes pardoned but our spirits also awakened and strengthaned to recouer life worke vivification hauing power and vertue wrought to resist them so as we may no more fall into sinne but that we may be kept by the power of God in all holy courses This is that we pray for in this Petition that as God hath freed vs from our sinnes so we may be freed from sinne hereafter In summe That we may not be led into tentation But whereas there may seeme a connexion of two Petitions in one it may teach vs two things First That vpon pardon of former sinnes the Diuell is alwayes ready to fasten new sinnes vpon
take fire with euery little sparke So ready are wee to be carryed away with euery little temptation wherefore our Sauiour Christ wills his disciples to pray That they enter not into tentation as knowing how feeble and weake they were to resist it Men know not themselues if they doe not know this how ready and proue they be to lay hold on euery tentation so that it is good for euery man to be iealous of himselfe If one had a body all of Gunpowder how carefull would he be not to come neere the fire afraid of euery little sparke euen so knowing our owne procliuity to sinne how ready euery sparke that is euery temptation is to take hold vpon vs we ought to be the more carefull by all meanes to flie away from the occasions of it O how ready are we to brag and vaunt of our strength that all the Diuels in Hell shall not be able to corrupt vs and thus many times associate our selues with Drunkards Swearers and vncleane persons Little do these men know themselues and their owne corruption that they be so apt to take fire and ready to yeeld to temptation And albeit they scape away with life as Iacob did yet many times they goe away halting and carry a wound and scarre with them to their dying day As let a man sticke a Candle to a stone wall though the Candle do not burne through it yet it will leaue a shrewd smutch behind it soyling the wall so as it will not easily be wyped out Thus it is with tentations though they doe not all the mischiefe they would and might doe they will yet be sure to leaue an impression of filth and staines behinde them The second part of this first Branch of the Petition is The Request that seeing we are so prone to yeeld vnto tentation we pray that God would not leaue vs vnto our selues or giue vs ouer to them but that we may bee kept by his power and mercy not onely from sinne but from all the occasions of it which shewes if we would keepe our selues from sinne we must shunne the temptation baits and prouocations thereunto or else not auoyding the occasion we shall neuer auoyd the sinne it selfe considering the procliuity of our nature vnto it Can a man saith Salomon take fire in his bosome and not be burnt goe vpon coales and not singe his feet entertaine many sinnes and not be faulty It is impossible Peter as we know was as bold and in shew as well setled as any man but when he came vnto the high Priests Hall and was thrust in amongst that wicked crew he thought it was good policy to say as they said doe as they did and so most shamefully denyed his Master but on the other side good Joseph as we reade was not onely carefull to auoyde the sinne but the occasion of it when he was inticed by his lewde Mistris he hearkned not vnto her to lie with her he durst not tarry in her cōpany So that herein consists the wisdome of a Christian to auoyd all the occasions and prouocations vnto sinne When the Lord determined to cause the flood of waters to cease from off the face of the earth It is said he stopped the fountaines of the deepe and shut the windowes of heauen So because there be certaine floods of sinne in vs wee must stop the fountaines below and the windowes aboue all occasions and prouocations leading vnto it that we may auoyde the torrent and ouer-flowing thereof Chrysistome sayes well It is an easier matter to auoyde the occasion then when the occasion is offered to auoyde the sinne An easier thing for a bird to flie by a snare then when shee is intanglèd with it to escape out of the danger and auoyd it Thus must the wisedome of the Lord teach vs wisedome to auoyd the occasion as the sinne it selfe But from hence ariseth a great question Quest. How can the Lord be said to lead vs into temptation seeing Saint Iames sayes That God tempteth no man to sinne Ans. I answer It is one thing to lead a man into tentation and another thing to tempt To lead a man into temptation is to permit a man to be tempted to giue way to the Tempter and this God doth in Iustice. For Saint Paul sayes God gaue the Gentiles vp to their owne lusts and by the Apostle it is said He sent vpon others strong delusions yet doth not God tempt a man to sinne but the diuell onely and his owne concupiscence but God in his Iustice first giues way to the temptation as is plaine by that place 2 King 22. 20. Where God is brought in asking this question Who shall intice Ahab to goe down to battell and fall at Ramoth Gilead and so vpon the offer of an euill spirit to performe this office God sayes Goe thou shalt intice him and shalt also preuaile So that though God tempt no man to sin yet no man is tempted but the Lord is the chiefe orderer and guider of the temptation As when a man sets a Dog vpon a Beare It is the Dog that flies vpon the Beare and lugges him and puls him but it is the man that sets the Dogge vpon him and guides and ouer-rules him in all that hee doth So is it in temptations it is the Diuell and our owne flesh which tempts vs to sinne but it is God in his Iustice that directs ouer-rules suffers the temptation to ebbe and flow goe on and off at his owne will and good pleasure of which there be two Vses Use 1 First seeing God can lead vs into tentation that is seeing all power of tentation is in his hand this must make vs fearefull to displease him who can turne the Diuell Men Angels our owne corruptions loose vpon vs and set our selues against our selues Pilate thought to strike feare into Christ with this Knowest thou not that I haue power to crucifie thee and haue power to loose thee O but much more ought this to strike terrour vpon vs that the Lord who is Omnipotent hath power to free vs from tentation and when he pleases also to set all the world against vs vpon vs to torment vs. Use 2 Secondly seeing that all power of temptation is in the hands of God from hence ariseth the comfort of a Christian that the Diuell for all his malice cannot tempt vs one iot further then the Lord wil permit him for his malice is both limited and restrained at the Lords good will and pleasure else how liue we feed we prosper we escape we in dangerous tentations but that our God doth ouer-rule all his malice and power and make a hedge about vs as we see in Iob. Otherwise he hath malice and power enough to ouerturne and destroy vs all suddenly To this purpose Saint Paul sweetly speakes 1 Cor. 10. 13. That God will not suffer vs to bee tempted aboue that we be able c.
Without me ye can doe nothing Wherefore we must desire still that God would deliuer vs by his Almighty power A little childe so long as he is led by the hand of the Mother so long is he able to walke vp and downe the house without hurt but if the Mother once let it goe then it fals and breaks face or nose and so cryes out So it is with the children of God in this world so long as he vpholds and sustains them by his grace so long doe they walke without hurt and danger in the wayes of God But let him neuer so little withdraw himselfe and his Grace leaue vs to our selues by and by we fall into great and grieuous sinnes whereof happily we are not healed many a yeere after You see what Dauids confession is I said in my prosperity I shall neuer be moued But thou hidst thy face and I was troubled Secondly This shewes it to bee a great deliuerance and worke of Gods goodnesse and mercy to bee kept from sinne It seemed a great deliuerance the escaping of bodily dangerâ— as Peter from prison Ioseph out of bondage Daniel from the Lyons denne but indeed the great deliuerance is to be freed from sinne which the Angell pronounces as a great blessing speaking of the birth of Christ His name shall be called Iesus for he shall saue his people from their sinnes So Psal. 116. 8. He confesses this for a great mercy For thou hast deliuered my soule from death mine eyes from teares and my feet from falling This the people of God must especially pray for to be freed from the power of sinne But oh the greatest part of this world haue no care to bee deliuered from this greatest euill So they may be deliuered from trouble danger sicknesse they thinke all is well with them they are content to liue and dye so yea to rot in their sinnes As the children of Israel cryed vnto Moses Tolle Serpentes went to haue the fiery Serpents remoued being well enough pleased to retaine their sins so they were rid of the Serpents So doe the men of this world desire to be rid of the Serpents worldly griefes and wants annoyances sicknesse lamenesse vnseasonable weather and such like but no care to be rid of the greatest euill of sinne Quest. Ans. 1 The third thing is an Interrogation by way of demaund What be the euills of sinne which we here pray to be deliuered from I answer in generall we pray to be deliuered from all sinne so it comes in vnrestrained Lord deliuer vs from euill that is from all euill So that we pray to be deliuered from euery euill way as Dauid Psal. 119. 101. I haue refrained my feet from euery euill way that I might keepe thy commandements So the Apostles exhortation is Let vs clense our selues from all filthinesse of the flesh and spirit perfecting sanctification in the feare of the Lord. It is the common corruption of the world that they bee carefull to auoyd some sinnes and not others Like Iehoram who tooke away the Images of Baal and yet departed not from the sinnes of Jeroboam So it is with many of vs we can be contented to take away the Images of Baal to be afraid of some grosse and grieuous sinnes such as Murther Theft high Treason c. and yet they will continue in a number of other sinnes vnrepented of But we must flie from all sinne as much as may be If a Theefe haue found one hole in a house at that one hole he may carry out all the wealth and treasure of that house So if the Diuell finde but one hole in our hearts one close sinne we are addicted to at that one hole hee will rob vs and carry out all our treasure leaue vs neuer a good grace to stand by vs at the day of death Thus much in generall Secondly we pray particularly to be deliuered from three wicked euills First From the euill of a wicked heart because it is the fountaine that all our actions come from for which cause the Apostles exhortation is Hebr. 3. 12. Brethren take heed left there be in any of you an euill heart to depart away from the liuing God And the wise mans counsell is Prou. 4 23. Keepe thy heart with all diligence for from thence commeth life If a man would haue good water about his house he must especially look vnto the cleansing of his Springs for though he clense his Pipes and Conduites yet if his Springs bee foule and muddy he is neuer the better So because the heart is the Fountaine and Spring of all euill wee must especially looke to that The second kind of euils which we pray against are offensiue euils scandalous to our holy profession such as doe not onely bring disgrace vpon our selues but in some sort also cast disgrace vpon the Lord himselfe Which is contrary to that rule of the Apostle 1 Cor. 10. 32. Giue no offence neither to the Iewes nor to the Gentiles nor to the Church of God euen as I please all men in all things c. So Paul saith 2 Cor. 9. 15. For it were better for me to dye then that any man should make my reioycing vaine So it should be with vs rather to die a thousand deaths then to loose our reioycing bring any dishonour vnto God or staine our holy profession and the Gospell Thirdly We pray against the euill of our owne Nature that is against those sinnes we are most prone and inclined to for euery one hath some speciall sinne which haunts his nature aboue the rest Now therefore wee pray vnto God that he would deliuer and keep vs from the speciall sinnes which our nature is prone and inclined vnto As the Drunkard from his owne drunkennesse the Lyer from his deceit the corrupt man from his vncleannesse c. Dauid he prayes to this purpose to be deliuered from his iniquity It cannot be somewhat easie to keepe vs from our owne sinnes such as our nature is most inclined vnto herein a man may make truest tryall of himselfe And as this must be the continuall care of a Christian so especially now when the blessings of God lie before vs and we be ready to gather that which the good hand of GOD hath prouided for vs O then pray vnto God that wee bee kept from euill from the euill of sinne that he doe not take away his blessings or hide his countenance from vs as Moses was desired to couer the shining brightnesse of his face But intreat wee the Lord to come into his Vineyard to enter vpon his blessings and to inioy the fruit of our labours and so to guide vs continually by the hand of his good prouidence As we may not be led vnto tentation but be deliuered from euill And that for these reasons 1 For thine is the Kingdome 2 The Power 3 And the glory for euer Amen Hauing
but with a condition If I my selfe can beleeue and repent I shall bee saued Now when a man hath this worke of Faith in himselfe this makes him labour to repent his sinnes to beleeue in Christ and when hee hath repented and beleeued then followes the great act of Faith whereby a man beleeues that his sinnes are pardoned and his soule shall bee saued and so some acts of Faith gee before Repentance and some follow after Then that Repentance shewes it selfe before Faith in the life of a Christian is most euident and plaine For first a man must needes bee humbled for his sinnes hee must groane vnder the burden of them and crie to heauen against them before hee can lay hold by Faith that they nee pardoned and â—…itted So wee see Dauid 2. Sam. 12. 13. hee was humbled for his sinne before hee could perceiue and perswade himselfe that his sinne was pardoned or receiue comfort I have sinned against the Lord and then follows The Lord also hath put away thy sinne thou shalt not die Many are the examples in the booke of God where wee may see how the most part of the people of God were well and truly humbled by Repentance before Faith raised them But here some may say Obiect How comes it to passe then that some haue beene comforted by Faith who were but slenderly if at all humbled by Repentance as wee see in Lydia Act. 16. 14. whose heart the Lord opened that shee attended the things that were spoken And in the Eunuch Act. 8. 39. of whom it it is said presently vpon his hearing of the word from the mouth of Philip And hee went on his way reioycing Answer I answer this difference ariseth of this First in some there is apprehension of the ouglinesse of sinne so much as nothing can fixe their conceits and imaginations another way in which case though comfort come it cannot so soone make impression Secondly some doe so exceedingly apprehend the Punishment due to sinne that though Promises come pardon be proclaimed yet they remaine heauy and lumpish still not being able to raise vp themselues and set their Faith aworke to beleeue so good newes though they haue repented of their sinnes Where againe in the other First there is a strong apprehension of the greater which is the mercie of God beyond all and a lesser sight of their owne sinne which makes their act of Faith so much the more easie And secondly there is in them a large apprehension of Gods offering of redemption in Christ and saluation in his blood which with good affection they receiue and so are comforted So that the case is according as it falleth out diuersly in the Conuersion of a sinner In whom there are two apprehensions first apprehension of the greatnesse and guiltinesse of his sinnes Secondly an apprehension of the mercy of God offering of Redemption and Reconciliation in the death of Christ. Now because it falls out in the conuersion of a sinner that somtimes hee apprehends more strongly the one and sometimes the other that so accordingly is his ioy or sorrow great or small And therefore if a man in his first conuersion haue a more strong apprehension of his owne sinnes and all his thoughts is carried vpon the beholding of his miseries and wofull estate this makes him to lament and mourne bitterly many a day together but if at his first conuersion with a sight of sinne a man behold such an infinite sea and depth of Gods mercies as is farre beyond all his sinnes and the infinite merit of the death and sufferings of the Sonne of God Euen as Flakes of fire falling into the Ocean sea are quenched with the abundance of water so all his sinnes falling into the maine sea and Ocean of Gods mercie in Christ are all couered and put out so as his heart is filled with ioy and gladnesse as it fell out with Lydia and the Eunueh Act. 8. and others LECT III. III. THE NATVRE OF Repentance ISAIAH 1. 16. Wash yee make you cleane put away the Euill of your doings from before mine eyes Cease to doe euill Learne to doe well c. I Haue read in the stories of this time that they which trauell into Virginia and Guiana or among those sauage and desolate countries carry a Tinderboxe with them and when night comes they make a fire or light vp a candle to see where to sleepe and rest the more safely Euen so God hath left vs his holy Word to bee as a tinderboxe vnto vs to strike fire and light vp a candle to direct vs through the darke wildernesse of this world so as they who will see the mercies of God must take the booke of God into their hands and as by striking of fire the traueller is the safer and hath the meanes of light to direct how and when to rest so must wee raise a light out of Gods word to conuey vs home to heauen Therefore of all other things let vs take heed that wee doe not despise this kindnesse and goodnesse of the Lord whose bountie leades vs vnto Repentance of which I spake the last day First wee haue heard the Necessitie of it Secondly the Order of it with other graces and now in the third place wee are to treate of The Nature of Repentance and of this the rather because there is a kinde of Faith and Repentance which deceiues vs in their Nature for there are a number of men and women that haue a shew of Repentance and thinke themselues in a good estate and well enough when indeed they are not and haue but a meere shadow of Grace so that wee may not bee deceiued in a matter of such moment and weight I haue thought it good to make it knowne vnto you what is the true Nature of Repentance But before I shew you the true nature thereof I will first refuce the false account which the world hath of Repentance some take repentance to bee but some sorrow for sinne so that when the hand of God is vpon him or that hee lies sicke lame or any way perplexed if he then can vent some few sighes and say Lord haue mercy vpon mee a sinner I am sorry that I haue offended he supposeth it is Repentance but this Ahab did and more this Iudas did with publike confession yet neuer repented so that if outward sorrow for sinne or a sad looke or a sigh or such like were true Repentance what Reprobate is there almost in the world but doth this and many a day Yea such as liue in grosse and knowne sinnes can crie to God for mercie and confesse their offences and thinke they haue obtained a grace from God in so doing seeming sorry for their sinnes though yet they liue in knowne sinnes as I said against their owne conscience and continue presumptuously in their wickednesse Yea how many thousands are there who neuer obtained any grace or mercy at all to bee
how willing and how ready hee was to receiue him So it is with euery sinner so soone as hee returneth home to God the Lord is presently readie to receiue him and to forgiue all that is past The Fourth is That one day wee shall dye and know not how soone when if wee die without Repentance wee must be damned for euer Therefore this should make vs repent and turne vnto God I remember the meditation of a learned man saith hee The estate of a sinner is like a man trauelling or going a iourney and as hee went hee fell into a pit full of snakes toades and serpâ—nts in the mouth of which pit there was a tree a bough whereof as hee fell hee catcht hold of and did hang thereby at the roote whereof there was a leane and hunger-bitten beast that euery day did gnaw to pull it downe which beast is death which seeing one day it will gnaw the roote in peeces it shewes what need wee had of Repentance LECT V. V. THE TIME OF Repentance HEB. 4. 7. To day if you will heare his voice hardon not your hearts WEE spake the last day of the Causes of Repentance First of the Efficient Cause which is God Secondly of the Instrumentall cause which is the preaching of the Word or the Gospel Thirdly of the Furthering or helping causes which I said was The mercies of God the Iudgements of God our owne considerations Now the next thing wee are to speake of is The Time of Repentance for it is in vaine to know what wee haue to doe if wee deferre to doe it in due time or take exception to the time as you see the Iewes did when they were called vpon to build the Temple after their returne from the captiuitie Hag. 1. 2. This people say the time is not come the time that the Lords house should bee built So for vs to say the time is not yet come wherein wee should repent but if God tooke it ill that they should put off the building of a materiall house what will hee say vnto such as deny the building vp of their soules to life euerlasting But such is the depraued nature of man that when wee should seeke God and reforme our selues wee take exception to the time yea when wee are pressed vnto this dutie by a godly Minister wee are readie to cry out with the deuills against Christ Math. 8. 29. Art thou come hither to torment vs before our time The reason of this delay is because if wee haue serious and sad thoughts of repentance wee thinke and conceiue that we haue true repentance indeed But wee must not so deceiue our selues to say I haue thought so I had a purpose to repent and doe the duty c. But to come to The time of Repentance it may be considered 1. Generally 2. Particularly The Generall time of Repentance is the Time of this life for there is no repenting when a man is dead Therfore here are two rules in the Generall First that this whole life is the time of Repentance Secondly that after death it is a worke cannot be done Therefore let no man presume of further mercy then he is able to call for which is in the time of this life All the Scripture is cleere for this as Iohn 9. 4. I must worke the worke of him that sent mee while it is day the night commeth when no man can worke So Gal. 6. 20. As wee haue therefore opportunitie let vs doe good vnto all and Eccles. 9. 10. Whatsoeuer thy hand findeth to doe doe it with thy might for there is no worke or deuice nor knowledge nor wisedome in the graue whither thou goest and this wee see that as the time of doing good is in this life so is the time of Repentance and as wee can doe nothing being dead no more can wee repent being dead For this purpose Ieremie reasoneth with the people Giue glorie to the Lord your God before hee cause darkenesse and before your feet stumble vpon the darke mountaines And Dauid saith Psal. 39. vlt. O spare mee that I may recouer strength before I goe hence and bee no more So then if wee haue any thing to doe doe it with all thy might if thou haue to repent repent earnestly if thou haue to pray pray feruently if thou haue to heare heare diligently if thou haue to giue giue cheerefully for when thou art in the graue all opportunitie is gone all time is taken away I remember a pretty meditation of a learned man saith he As long as a murtherer is in the way to the Iudgement seate hee may make friends to compasse the matter but if the Iudge haue giuen sentence and hee bee condemned then hee may looke for the hangman for the sword and for the halter and for the darke dungeon Euen so as long as wee are in the way to the Iudgement that is as long as wee are in this life wee may labour to compasse the matter wee may make friends with God but if once wee be dead and the sentence haue passed wee may looke for the diuell and hell to seaze vpon vs and therefore saith hee my good brethren let not the time of your life passe without Repentance for death will come and the iudgement will come therefore grieue and sorrow mourne and lament whilst you haue time and liue here It is true indeed that all the wicked in Hell shall repent euery veine in their hearts when they shall see what styes and stables they haue made of their bodies by their sinnes of Idolatrie Adulterie Drunkennesse Swearing and prophanenesse they shall mourne and lament and waile for it but they shall haue no benefite or profite thereby for this bond of Repentance shall be Afflictiue and Poenall it shall bee to their further increase of torment therefore if wee would haue comfort by Repentance wee must repent betimes in this life for it is better to sorrow and mourne here where wee may haue comfort then hereafter when we can haue none In worldly businesse either planting building or purchasing we make haste whilst wee liue to see all things done betimes and settled during our liues nay wee thinke it will not bee so well done as when wee our selues ouersee it And shall wee not much more regard the preparing and fitting of our selues for Heauen which cannot bee done vnlesse wee faithfully repent in the time of this life so as it was commanded to Hezekiah to settle his house in order for hee should die so are wee pressed to the duty of Repentance before wee die that in our life our soules may bee prepared for Heauen Is it not then high time for all wicked men to prepare themselues to Repentance in this life considering all hope is debarred them after death Now there be diuers Reasons why this is so that Repentance must not be put off First Because the delaying and putting off
as hee keepes the channell cleane pulls vp the weeds and durt and sand from stopping it vp hee is sure it will not annoy him nor ouerflowe his bankes So as long as a man doth daily renew his repentance and pull vp the weedes of his sinnes from his heart hee shall be sure that the riuer of Gods mercy will runne smoothly and currently into his soule thus then you see Repentance is a daily duty and onely in the time of this life to be performed as wee commit daily sinnes so had wee need of daily Repentance Now the next point we are to speake of is of The Practise of Repentance or manner how wee must Repent for it may bee some men will bee readie to except and say seeing Repentance is such a necessarie duty as no man liuing can be saued without it and seeing the time of this life is nothing else but a time left of God to Repent and so I am willing to performe this great worke but alas I know not how nor in what manner I should repent so that as the Disciples said vnto Christ Luk. 11. 1. Lord teach vs to pray so may wee say Lord teach vs to repent wee be willing to repent but know not how nor in what manner Wherefore wee are to know that in the practise of Repentance there must be foure seuerall things that is in the presenting of our selues before the Throne of Gods Maiestie and attempting or performing this our duty of Repentance for the acquisition of our saluation there must be 1. Examination 2. Humiliation 3. Deprecation 4. Resolution Which be the foure things required in the Practise of Repentance First there must be Examination for euery one that will repent must first examine himselfe in the matter of Repentance how to finde out his owne sinnes and offences for how can a man repent him of his sinnes if he doe not know them I so he that â—…d repent must first labour to come to the knowledge of his sinnes and he cannot know his sins but by examining his heart and his owne wayes that he may finde out his owne strayings and wandrings from the Lord by the righteous rule of the Law of God the word of God must be the candle to light the minde and to direct and shew what is good and what is bad what is sin and what is not sin what is pleasing vnto God and what is displeasing vnto him As may be seene Lament 3. 40. saith the Church there Let vs search and trie our wayes and turne againe vnto the Lord. Meaning that vnlesse we will seeke and search into our owne hearts to finde out the things that are amisse and so seeke and search as a man looking diligently for a thing lost who lighteth a candle and searcheth euery corner till he hath found the thing we shall neuer be able to finde out all our sinnes So the Prophet sayes Psal. 119. 59. I considered my wayes and turned my feet vnto thy testimonies Seeing then it was the consideration of his owne wayes which made him turne into the wayes of God let vs practise the same The like wee haue in the storie of the Prodigall sonne Luk. 13. 19. And when he came to himselfe he said I will returne to my father c. When he had examined his owne state and condition then it came into his minde to returne vnto his Father so then the Point is That in the Practise of Repentance there must bee examination of our owne wayes which is a thing contrary to the course of the world who are prone to looke into other mens wayes and neglect their owne The beasts Reuel 4. 8. were full of eyes within but the most men haue eyes without to looke into other mens secrets but not into their owne faults at home such men may be likened vnto husbands who because they haue vnquiet wiues at home loue as much as may be to be abroad because they can no sooner put their heads within the doores but by and by their wiues are vpon them euen so it is with him that hath a bad conscience as with him that hath a bad wife no sooner hee can come home into himselfe but by and by his conscience is vpon him ready to raile at him and rebuke him for his sinnes so that he longs as much as may be to be abroad and to deale with other mens sinnes rather then his owne But Paul tells vs 1. Cor. 11. 31. That wee must iudge our selues if wee would haue God not to iudge vs. Therefore euery Christian man should set vp a Tribunall and Iudgement seate in his owneheart and make a solemne arraignement of himselfe that is to say that he so set himselfe before God that he first vndertake the triall of his owne wayes and consider wherein he hath offended and what sinnes he hath committed against him then he must bring the bills of indictment against himselfe make a presentment of his owne faults where hee hath sinned when offended and how displeased so good a God And thus euery man must iudge himselfe that God doe not iudge him for a iudgement must come St. Austen sayes well That so often as a man remembers his sinnes God forgets them If thou examine thy selfe God will vrge no further if thou iudge and condemne thy selfe God will not iudge thee if thou punish thy selfe God will spare thee So then this is the first Point wee must examine our selues how wee haue offended Now in this examination there are two things required 1. There must be a right Rule to examine by 2. There bee certaine Heads vpon which wee must examine First for the Rule There are certaine false Rules which we must remember neuer to take hold of First That a man doe not examine himselfe by himselfe for a man may be in a better case then formerly and yet in no good estate he may haue left grosse sinnes particular sinnes and yet be deceiued infinitly short of true goodnesse So that a man is but a falfe rule vnto himselfe when he wil thinke all to be well because he findes some better times then he was wont To this effect St. Paul sayes 2. Cor. 10. 12. Wherefore let him who thinketh he standeth take heed lest hee fall And againe 2. Cor. 11. 12. hee condemnes this rule saying Wee are not of that number who compare themselues with themselues The second false Rule is when a man will examine himselfe by others because hee sees others subiect to more grosse sinnes or liue openly more licentiously then himselfe As the Pharisee Luk. 18. 11. deceiued himselfe Lord I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publicane you see he was better then a number of others no extortioner adulterer oppressor vniust dealer and yet hee could not be iustified of the Lord all this could not excuse him so you see
it long after So though wee haue repented of a sinne wee must not thinke to buy our peace at so easie a rate but humble our soules with sorrow and teares renewing our repentance againe and againe neuer leauing till we haue pacified the wrath of God for how often doth this holy man plye this sute So Psal 25 hee prayes God not to remember the sinnes of his youth So you see Dauid did repent him of those sinnes hee had repented of before Chrysostome sayes well that Dauid still repented of sins done long before as though they had beene done but yesterday Saint Paul did not onely repent of his sinne of persecuting the Church of God at his first conuersion Act. 9. 9. but as oft as hee remembred it as oft doth he speake of it with griefe and sorrow 1. Tim. 1. 13. I was before a blasphemer a persecutor iniurious c. So 1. Cor. 15. 9. I am not worthie sayes hee to bee called an Apostle because I persecuted the Church of God So that St. Paul you see doth often remember his sinnes past and confesses them This much wee may well obserue when God cast Adam out of Paradise hee sent him eregione horti and set and placed him ouer against the garden in the very sight and view of the place which hee had lost through his sinne and offending God and why was this that so often as hee lookt into the garden hee might remember his sinne and lament for it Now that which Adam did in the beholding of the Garden is that which wee must doe in the beholding of Heauen hee saw from whence he was cast throwne out of Paradise by reason of his sinne and wee see what wee are sure to lose euen heauen it selfe by reason of our sinne if wee doe not repent and humble our soules and that timely and daily Thus you see it is cleere that a Christian is bound to repent one and the same sinne diuers times and as oft as he lookes vp to heauen to sigh and groane for the losse of it and not to bee satisfied though he haue repented to day and so is assured of pardon but in the Name of God to goe to it againe to morrow and to morrow and neuer giue ouer Obiect Against this doctrine two things may bee obiected First If a mans sinnes vpon his Repentance be pardoned then what need is there vpon this to repent any more this appeares to bee labour lost Answ. 1 I answer that though a mans sinnes bee pardoned vpon Repentance yet there are three causes why a mans repentance must bee renewed First because Eadem manet obligatio the same Bond remaineth still for though God out of his owne goodnesse and mercie forgiue our sinnes yet neuerthelesse haue wee the same Cause to condemne our selues to dislike and bee sorry for it because the same bond or tye remaines still though God haue gratiously pardoned it yet it is our duty to repent still Nay to speake as the truth is Crescit obligatio our bond is the greater for the more mercy and goodnesse God shewes vs in the pardoning of our sinnes wee haue alwayes the more cause to be abased and ashamed that wee haue sinned against him This as wee see made an exaggeration in Dauids griefe In to solum peccaui I haue sinned against thee alone what had Dauid sinned against none but God no question against Uriah Barsheba and the people but that went to the heart of him most of all and did more deeply touch him that he had giuen God cause to bee angry with him who was so readie to forgiue him that had shewed him so great kindenesse and mercy in the pardoning and forgiuing of all his sinnes So Gods mercie to vs in pardoning our sinnes should not bee a meanes to abate our repentance but rather to augment and increase it because there remaines in vs still the same seeds of ouglinesse vilenesse deformitie and corruption as formerly the pardon whereof being great should continually augment and reiterate our Repentance with holy Dauid Psal. 103. Praise the Lord O my soule praise the Lord and forget not all his benefites who forgiues thee all thy sinnes c. Thus Gods mercie in forgiuenesse of sinnes should not abate but increase our repentance as wee see in the storie of the Prodigall sonne Luke 15. 20. hee had a purpose to confesse his sinne when hee returned to his Father his Father could not containe himselfe for ioy but runne out to meet and imbrace him yet this makes him not slacke in his former determination to humble himselfe but rather spurres him to fall downe and humble himselfe vnto his Father confessing his faults So Gods readinesse to forgiue vs should bee so farre from abating our repentance that it should rather prouoke vs vnto the same so much the more to increase it If a woman should commit wickednesse and folly against her husband who puts her away for it and afterwards should be bent not onely to receiue her and forgiue her freely this lewd offence but also welcome her and bestow vpon her rich ornaments and iewels this kindnesse of her husbands if any naturall affection be in her would make her the more to lament and grieue for hauing offended so kinde and mercifull a husband and remember it to her dying day so it is with Gods readinesse in pardoning our sinnes it cannot choose but make vs the more ready vpon all occasions from time to time to repent and bee sorry that wee had offended so good and gratious a God Secondly though a mans sinnes bee pardoned vpon his repentance Yet the more a man repents the more hee shall haue the sense and feeling of the pardon of them for a man may haue his sinne pardoned before God and yet haue no sense and feeling in his owne conscience of the pardon of it for there is still retained a feare of guilt as wee see in Dauid 1. Sam. 12. his sinne was pardoned before God and yet there remained as commonly in such cases such an impression of guilt as hee had no comfort for all this or as if there had beene no such matter And so though God forgiue our sinnes vpon our first repentance yet the more wee repent the more sensible wee shall bee of the forgiuenesse and pardon of them In other cases wee can say Abundantia cautela non nocebit too much caution hurts not as when a man comes to locke a chest or a doore wherein lyes his gold and treasure he will turne the key againe and againe sir sayes his friend the doore was fast before yea but sayes the other in cases of this nature it is good to bee sure to make fast worke as then couetous men say thus by their money and iewells so let vs say of our saluation in businesses of this nature it is good to bee sure a man cannot bee too cautelous in
because no man truely conuerted can thinke of his sins with pleasure but with griefe Iob saith thou makest mee to possesse the sins of my youth so wee may bee free and haue little sorrow and few or no teares for sinne at first and yet this case of compassion may affect vs in our riper age or old age or in the time of sicknesse and death at which time wee may come in bitternesse of soule to bewaile them Fourthly againe I say that at one time or other wee shall shed teares for sinne some doe mourne and weepe at their first conuersion and lye a long time vnder the burden ere they can be comforted As a many experiences of troubled consciences amongst vs doe shew Some againe like to the Eunuch Act. 8. 39. and Lydia Act. 16. 14. when God opens their hearts absenting matter of terror and representing full matter of ioy depart away at first reioycing not mourning as others So that I say the case is different in this case according to the representation and diuine impression vpon the soule of ioy or terrour in the present apprehension or according to the former guiltinesse of the party conuerted but this is most sure if we belong to the Lord at one time or other wee shall weepe and mourne for sinnes of our selues and others See Psal 25. 7. saith Dauid Remember not O Lord the sinnes of my youth And 2. King 22. 10. you shall finde how much good Iosiah was affected with the sinnes of the time when Helkiah the Priest deliuered him a booke whereby hee apprehended how the people had offended God so that whosoeuer of Gods children hath not yet felt conuersion throughly hee shall feele it before this life leaue him as I shewed formerly a wound with a sword makes but a white stroke at first but within a while the blood issues aboundantly So euery one doth not by and by bleed vpon his first conuersion and feeling of sinne when hee is smitten by the Law but tarrie awhile till some further working vpon his heart and you shall see vnconcealed sorrow and teares issue forth amaine Now the Reason of this I thinke is Why some men mourne and some doe not but reioyce at their first conuersion because it is with the motions of the minde as it is with the motions of compounded bodies Elements predominate tending still towards their proper orbe or place agreeable vnto them So at that time of conuersion looke what the soule is most possessed with at that time thither it is carryed As fill a bladder with winde and throw it to the ground it will not lye there but bend vpwards to the aire because it is filled with ayre but fill it with earth and it will fall and lye on the earth because of the earth that fills it and our bodies being earthly fall to the earth againe So it is in the minde of a man at his first conuersion if hee apprehend the mercie of God in Christ more then the fearefull iudgements of God for sinne then hee is carryed with comfort but on the other side apprehending iudgements most then hee is cast downe and discouraged Fiftly I say all that are truely conuerted shall shedde teares at one time or other though not in a like measure for some shed teares in a more abundant manner as Mary Magdalen who sate at Christs feete and washed them with her teares Luk. 7. So of Peter Math. 26. who went out and wept bitterly and of Dauid Psal. 6. who watered his couch with teares whom though all cannot follow yet all must wish to imitate in true sorrow for sinne in one measure or other for it is well obserued of a learned man that a man may let out the corruption of a byle as well out of a little hole as out of a great one as one may know that there is life in a man as well by the stirring and wagging of a finger as of the whole hand so may the truth of Repentance as well bee discerned by a few teares as a great many Thus wee haue seene the meaning of the conclusion That there be very few who are truely conuerted if they continue any time after conuersion but will shed teares for their sinnes at one time or other in one measure or other Now I come to confirme it diuersly 1. By Reason 2. By Authoritie 3. By Example First by Reason thus hardly is there any man liuing be he neuer so stout hearted and composed in himselfe but there is one thing or other that will make him weepe though hee set neuer so good a face on the matter the losse of wife husband children or the vnkindnesse of friends or some worldly calamitie but in those that bee truely conuerted the greatest griefe of all is the griefe for sinne all other griefes whatsoeuer are nothing so great or sensible If this bee throughly apprehended nothing so workes on the heart of a renewed man as the heauie and sad remembrance of sinnes past whereby hee hath offended God and grieued him to whom he oweth more seruice and duty then to all the world besides And so seeing there is not any man liuing but some extreamitie will make him weepe and the greatest extremitie in any mans conscience truely considered is sinne or for sinne hardly is there any man liuing but at one time or other the conscience of his sinnes will make him weepe and draw teares from him Secondly By Authoritie thus Psal. 126. 5. They that sow in teares shall reape in ioy Ierem. 50. 4. Then and in those dayes and at that time shall the children of Israel come they and the children of Iudah going and weeping they shall goe and seeks the Lord their God So Reuel 21. 4. it is promised And God shall wipe away all teares from their eyes not onely the teares which they haue shed in regard of their miserie but also those shed in regard of their sinnes so it is most sure that those who are humbled and shed teares for any thing will especially mourne and weepe for sinne Thirdly By Example of other holy people that haue beene before vs they that could hardly weepe for all the things in the world did yet weepe for their sinnes Dauid a souldier and so by consequence a stout-hearted man much acquainted with blood yet his sins made him shed abundance of teares Psal. 6. 6. and so he addes ver 8. Hee hath heard the voice of my weeping And so Mary Magdalen sate her downe at the feet of Iesus and washed them with her teares Luk. 7. which though it bee no strange thing for a woman to weepe yet for such a woman to weepe a Lady a gallant altogether set vpon her pleasures brauery and delights it was as strange a thing as might be The like may be said of the children of Israel a proud insolent hard-hearted people such as would not easily melt yet when the Angel
Christ hath quite altred and changed the nature thereof so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp as it is Reu. 6. 8. Death went before and Hell followed after Now Christ hath dislinked and disioyned them and hath made a new vnion so that now death goes before and heauen followes after to the godly and faithfull And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden must not so much looke vpon the deepe waters as thinke vpon the place whither hee is a going so must wee doe in our iourney to heauen wee must not so much be terrified with the obstacles in our way as the benefites wee shall haue by dissolution freed from sin and to inioy the felicitie of the blessed for euermore yea and to consider that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome so stand the Angels round about the beds of the faithfull to carry their soules into heauen which is a maine benefite wee now haue by death for it is made to be the great enemie of sinne although by sinne it came into the world yet God hath so altered the former course as he hath made death the onely meanes to abolish sinne in his seruants this should make vs reioyce in the day of death considering whether death brings a soule fitted for heauen If a man should be sent for vnto the court to liue there and to receiue honour from the King if as hee entered there should stand a terrible grim Porter at the gate this man would not much feare the Porter being sent for to come to the King but cast his eyes on the Pallace and busie himselfe with the hopes of his entertainment at hand So when God sends for vs to liue with him in heauen though death be like a terrible grim Porter yet let vs not looke vpon his vgly face but cast our eyes to heauen and beyond that by considering the comforts of that place Thirdly wee must arme our solues against the feare of Death by considering that by death wee die to sinne and that death is the very accomplshing of our saluation Sinne brings all to death and God hath made death as I said a meanes to abolish sinne so that first death is the messenger of God Secondly it is the doore to let vs into heauen Thirdly it is the death of sinne Fourthly Death is a consuÌ„mation of our sanctification here in this world therefore a true penitent soule hath no cause to bee affraid of death Indeed the wicked worldling whose hope and God in his wealth hath great cause to be affraid of it because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together leauing him nothing of all his hundreds and thousands but a poore wooden coffin to lye in this makes him affraid of death And againe he is affraid of death because it is not a doore to let him into heauen but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer But a godly soule who hath his place made his sins repented of who hath liued a watchfull life ouer his heart and wayes hath now no cause to be terrified but rather as Christ speakes To lift vp his head and reioyce knowing that his Redemption drawes neere and that his saluation is now neerer then when he first beleeued So that a Christian vntill death come may truely say Morior dum non morior I die whilst I doe not die Thirdly a man that would die well must labour to weaken death betimes If a man were to fight a combat with an enemy for his life hauing the dyeting of him a weeke before the combat or more I hope no man thinks but that it were good policie to make his enemie so feeble and poore that hee should not be able to strike a stroke to hurt him So euery man and woman liuing must haue a combat with death and yet this is a great mercie of God shewed vs that wee haue the dieting of death so that we may weaken it if hee will and abate his strength Our good life weakens him and our sins giue strength vnto him Therefore if we haue any care of our estate let vs prouide to weaken him before wee come to the combat that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson when they perceiued that his strength lay in his haire by and by they cut off his haire and made him as feeble and weake as other men So must wee doe intending to weaken the great strength of death wee must labour to finde wherein his strength consists and finding that it lyes in our sinnes wee must then as Daniel speakes breake off our sinnes by righteousnesse indeauour to remooue them as soone as may be Wherefore I exhort euery one of you who hope for the fauour of God to repent you of your sinnes and set a worke the power of grace that so you may attaine for your comfort to finde Death weakened in the day of Death LECT XII V. THE CASE OF REpentance of comfort in Death NVM 23. 10. Let mee die the death of the righteous and let my last end bee like his IT is one thing to stand a mile off and shew a man a towne or a countrey and another thing to take him by the hand and bring him into the gates and so carry him from street to street from place to place not onely shewing the thing a farre off but a part of the glorie of the same so in this present Treatise which wee haue in hand it is one thing to tell you that there is a way whereby the righteous may obtaine to die well if they will not neglect it and another thing to take you by the hand and goe with you from field to field from particulars to particulars till wee haue put you into the gates of heauen The one wee haue done out of the abilitie God gaue and now wee desire to performe the other The duties of Preparation I shew consisted of fiue seuerall heads First that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death Secondly that a man in this case must arme himselfe against the â—eare of death Thirdly that a man must learne to weaken death betimes Now wee goe on Fourthly Hee who would die well must begin to die betimes hee must die daily as the Apostle professeth of his owne practise 1. Cor. 15. 31. I protest by our reâ—oycing which wee haue in Christ Iesus I die daily So must wee doe wee must bee a dying daily muring our selues to death before death come Quest. But how shall this be done Answ.
and commanded it but we must looke for such a kind manner as the Lord hath chosen Now there be two sorts of vnsound repentance 1. Hypocriticall Repentance 2. Desperate Repentance Of the first there be foure markes or notes to discouer hypocriticall Repentance i. When it is in shew and not in the heart when a man seemes to repent of his sinne and vndertaketh an outward shew of sorrow sadnesse without any inward compunction of spirit of which the Lord complaines Ierem. 3. 10. And yet for all this her treacherous sister Iudah hath not turned vnto me with her whole heart but feinedly saith the Lord. So Hos. 7. 14. the Lord complaines And they haue not cried vnto mee with their whole heart when they howled vpon their beds they assemble themselues for corne and wine and they rebel against me And Psalm 78. 35. 36. And they remembred that God was their rocke and the high God their Redeemer neuerthelesse they did flatter him with their mouth and they lied vnto him with their tongues They had good speeches with their lips but their hearts were not vpright Secondly When a man is more grieued for the punishment of his sinne than for the sinne it selfe As Cain saide vnto the Lord Genes 4. 13. My punishment is greater then I can beare but he neuer cried out for his sin So Num. 21. 7. The people came to Moses importuning him to pray to God to remooue the fierie Serpents from them but were not so earnest for to remooue their sinnes The Prophets are full of these complaints of the people to remooue the Iudgments of God from them when yet their endeauors to remooue their sinnes were faint or none at all and is it not so with vs Here is sometimes a kinde of shew of sorrow sadnesse and complaining on our crosses and grieuances and so an outward profession of Repentance which without the heart and true reformation of life is but an hypocriticall repentance Thirdly When a man repents him of a sin and by and by fals as wilfully into the same sinne as before as the Lord complaines by the Prophet Psalm 106. 13. They soone forgot his workes and waited not for his counsell So Pharoah repented often Exod. 8. 9. yet when the punishment was off him he was as ill as before Therfore when a man wiltake on to enuie against any sin be it swearing drunkennesse c. and by and by runne into the same sinnes it is an hypocriticall repentance I grant some sinnes hang vpon a man through the corruption of Nature and will hardly bee shaken off So that if we doe not striue against them and labour to weaken their forces they must and will by their vse and custome bring on hardnesse of heart and so no repentance at all wherefore let vs set a watch vpon our hearts for feare of returning to our old sinnes and leaue sinne before it leaue vs. Fourthly When a man will repent of one sinne and yet liue wittingly in a number of other sinnes This was the sinne of Iudas hee seemed to repent the betraying of his master but neuer thought for ought we know of a number of other sinnes he liued in So Ahab made a shew of repentance for the killing of Naboth but neuer repented for killing the Lords Prophets nor of his Idolatrie It is true indeed That he that repents truly of any one sinne repents of all because Eadem formalis ratio makes him hate all which hatred will at last make him get out of al these snares yet there is in many a corruption ortaint of sinne cleauing to some and forsaking others which is another sort of hypocriticall repentance The second Contrarie to true Repentance I told you was desperate repentance when a man seeth his sinns and the horror of them and yet neuer hath any serious thoughts of turning from them but perish thus and so it may be at last in some fury or rage they cry out vpon them as we know Iudas did he confessed hi sinne and saw it but did despaire of Gods mercy in pardoning it this was vnsound repentance For repentance is such a secret foe to sinne that it makes one with all his heart indeuour to turne from it therefore whosoeuer doth not turne from his sinne is not likely to come vnto Repentance So Iulian the Apostate came at last to desperation when he threw vp his blood in the ayre and cryed out O Galilean thou hast at last ouercome Now this Repentance shall bee in all the damned at the day of Iudgement to see and bewaile their sinnes yet perishing vnder the burden of them desiring hills and mountaines to fall vpon them and couer them It is true then that all men shall repent at one time or other sooner or later either in this life or at the day of Iudgement Therefore how much better were it for men to repent here in this life where they may haue peace and ioy in God and their owne consciences then too late with all torments vnsupportable hereafter when they shall haue no benefite by such an afflictue penall repentance Therfore let vs repent betimes since God is so gratious to accept of vs though wee haue beene great and grieuous sinners for this see what Samuel said vnto the people in their contrition 1. Sam. 12. 20. Feare not yee haue done all this wickednesse yet turne not aside from following after the Lord but serue the Lord with all your heart and turne yee not aside for then should yee goe after vaine things which cannot profite nor deliuer for they are vaine for the Lord will not forsake his people for his owne great Names sake c. So Peter in his Sermon Act. 3. 19. exhorts them Repent yee therefore and bee conuerted that your sinnes may be blotted out So Ierem. 3. 1. Thou hast played the harlot with many louers yet turne againe to me saith the Lord. And farther besides these two sorts of vnsound Repentance there be two sorts may be suspected 1. Poenitentia sera Late Repentance 2. Poenitentia Coacta Forced Repentance Now though both these sorts of Repentance may bee true yet may they also be suspected first as for Late Repentance when a man neglects and puts it off all his life vntill the day of death it is greatly to be suspected especially when a man hath had good meanes of conuersion growing in grace and liuing vnder a good ministrie Wee reade in the storie of Esau Heb. 12. 17. because hee neglected the time of obtaining the blessing that afterward when he would haue inherited the blessing hee was reiected for he found no place of Repentance though hee sought it carefully with teares So it may be suspected that if a man neglect repentance all his life-time it will be hardly found at last For Augustine in this case saith well If a man repent when he can sinne no more it may be thought he
sorry for their sinnes O how farre short are these men from Repentance to thinke that a little sorrow for sinne is it Againe many thinke that the leaning of some notorious grosse sinne is Repentance though the whole life bee still full of corruption and impietie No no they are deceiued for a man may leaue his grosse sinnes and yet neuer repent yea leaue them for a while and yet returne to them againe As you see how Dauid left his Adultery at the first before God gaue him grace to repent and desist a while from many sinnes after this And yet was ouertaken againe foully in many things contriuing against Uriah So then you see that a man may bee sorry for his sinne without repentance Againe some thinke that euery godly motion is Repentance so that if a man haue but a thought of God and desire of Grace by and by it is Repentance But this Herod had and did many things after Iohn Baptists preaching gladly This Agrippa had when hee told Paul Thou almost perswadest mee to bee a Christian. Thus many attaine vnto good motions and haue a minde as it were to true Repentance and yet come farre short of it these be the counterfeits of Repentance Thus hauing heard Repentance what it is not let vs see Affirmatiuely what it is It is an absolute change of the whole man in purpose of heart and turning him to God and godlinesse from his former courses and wicked life So that it hath foure things in it First it is a change of a man Secondly it is a change of the whole man Thirdly it is such a change as turneth him in purpose of heart from all sinnes Fourthly such a change as turneth a man from all sinnes vnto God First It is a change as wee may see Rom. 12. 2. And bee not conformed to this world but bee you transformed by the renewing of your minde And therefore where there is no change from the former naturall estate there can be no Repentance As bring fire into a roome and it will make a change in the roome it will make it light and warme and sweet c. Euen so if a man truly repent it will make a change in his heart in his life in his cariage speeches and conuersation It will make a proud man humbled a Couetous man to bee liberall a Drunkard to bee sober and temperate and an Adulterer to bee chaste stubbornnesse it will change into gentlenesse and affabilitie to bee briefe of impenitent it will make one penitent As St. Paul sayes of himselfe to Timothie I was a Blasphemer and a Persecuter but Lord thou shewest mercie it is otherwise with mee now So 1. Pet. hee sayes Wee were as sheepe gone astray but now wee are turned vnto the sheepheard and Bishop of our soules Therefore though men speake well yet is this no true Repentance vnlesse they be changed renewed in their mindes and in their liues Wee see Ierem. 3. 25. There the people spake well for they said Thou art my God and the guide of my youth and yet the Lord complaines of them Wee lye downe in our shame and our confusion couereth vs for wee haue sinned wee and our fathers from our youth euen to this day So that Repentance is a change Secondly Repentance is not onely a change but also It is a change of the whole man not in one part but in all and euery part of the iudgement will and affections of the inward and of the outward man wholly diffused As when one puts wine into a glasse where water is it runnes into euery part thereof and transformeth it selfe through all the water So is it with the grace of Repentance it doth not rest in one part but it transferres it selfe into euery part of a man it changeth the iudgement it changeth the will it changeth the affections it changeth euery facultie both outward and inward in all the parts and powers of soule and body Wherefore if a man be changed in one part and not in another it is not Repentance Obiection I but If a man must bee changed in euery part then there is a perfection in our Repentance it may bee perfect Answer To this I answer There is a double or twofold perfection First Of all the parts to haue them changed Secondly There is a perfection in euery part as we see in a childe there is all the parts of a man in it as hands armes legges and so forth but there is not perfection in those parts it is not come to the full strength and growth onely this is attained by degrees through the nourishment it takes So it is in the worke of Repentance this makes a change in euery part so that euery part is perfect in the part though euery part be not come to perfection Augustine makes it plaine saith hee when a man hath had sicknesse and is recouered againe there is health in all the parts although hee be not so perfectly recouered as to walke abroad and haue not abilitie to doe this or that thing and thus where there is true Repentance there is a change in euery part First There is a change of the Minde and Iudgement that whereas it did like well of sinne and approoue of it and to say in defence thereof with Ionas I did well to bee angry I did well to sweare I did well to lye I did well to prophane the Sabboth I did well to backbite my Neighbour to deceiue and cozen and such like When Repentance comes it changeth all so that whereas before one did like well of sinne now one doth quite dislike and distaste it and is ready to fling the first stone at it See this in Dauid 2. Sam. 24. 14. hee thought hee had done well in cauling to number the people No body could haue perswaded him to the contrary But when Repentance came it made a change in his Judgement and made him confesse that Hee had done very foolishly So Paul was of this minde hee thought hee had done well in persecuting the Saints and shutting them vp in Prison in wasting and making a hauocke of the Church doing of many things contrary to the Saints But Repentance wrought a change in his iudgement Oh saith hee I did this ignorantly I did not know it was a sinne to doe so Therefore where there is not a dislike of sin but a delight in it there is no true repentance because Repentance so changes the iudgement as it makes them say with the Lepers 2. King Wee doe not well to stay here so long let vs goe and remooue c. So Repentance will make men say wee did not well to be angry sweare c. So likewise True Repentance makes a change in the Will both in regard of sinnes past as likewise in respect of sinnes to come First for sinnes past the will is so set against them that if they were