thus spoken of the Petitions both which concerne Gods glory and our owne good whereby Christ hath taught vs to make our Requests regular whatsoeuer we aske demaunding it according to Gods will with assurance to receiue it as we haue it 1 Iohn 5. 4. He now at last brings vs vnto a view of those reasons whereby we may strengthen and backe our Petitions that we may be assured not to loose what wee pray for Seed as we know may perish two wayes 1 If it be not good 2 If the ground be naught For though the seed be good yet if the ground bee not answerable it will come to nothing But it is not so with the seed of Prayer for the ground that it is sowed in is the eares and bosome of God Therefore howsoeuer it may perish in respect the seede is not good yet it can neuer miscarry because the ground is good but the LORD will make it prosper and returne it with a blessing and increase Therefore let vs hold our selues to the rule of Christ and then we need not to doubt but to haue a blessing if wee seeke for it and be not wanting to our selues the Lord will not be wanting vnto vs as you haue heard Now for the conclusion it containes two things 1 Certaine reasons to inforce the Petitions Thine is the Kingdome Power and Glory 2 A reflection or reiterating of our desires in the last words A men which is as much as to say Lord let it be so First for the reasons we must consider why our Sauiour Quest. Ans. Christ annexeth these and doth propound Petitions without inforcing reasons This was to shew with what earnestnesse and excellent feruent intention wee must pray to God not slightly and coldly but pressing him with arguments being serious to obtaine what we pray for But how doe many of vs pray indeed it is with such deadnesse and coldnesse as if we did not greatly care whether our requests be granted or not Now to correct mend this fault our Sauiour shewes we must be serious and earnest in our suits Dauid sayes My voyce came to God when I cryed My voyce came to God and he heard me Children be earnest when they craue but when they cry they are so importunate that they will haue no nay So we that be the children of God must not onely craue of God but cry also and be so importunate that nothing can quiet vs till we haue our requests granted and the blessing we seeke for This our Sauiour shewes by the importunity of a friend suing at midnight an vnseasonabletime who beates and knockes and cals and will not rest vntil he haue the three loaues that he came for As also by the widdowes importunity and preuailing with the vniust â—udge which shewes that the greater and more it is the more acceptable our Prayers are and the likelier to speed Saint Paul wills vs to striue by prayers with God meaning that as Jacob stroue wept and wrastled with the Angell and would not let him goe without a blessing So should we striue with God by prayer in a holy reuerence and say as he said Lord I will not let thee go vnlesse thoublesse me vnlesse thou shew mercy vpon me and grant me my desire and then no doubt keeping the right course which Christ hath set downe we shall preuaile with our God But oh how are wee to seeke in this how poorely come we forward in grace as hauing no life in vs as though we suspected that God were not able to grant our requests or else the immoderate cares of this world choake vp our desires or the foolish interposition of vaine thoughts and want on motionshinder our zeale and deuotion So that by our Sauiours reasons we must learne to quicken our selues to be more serious in our prayers considering God will haue it so and delighteth in importunity therefore shewing vs vndeniable reasons to incite vs to pray Secondly we must consider What kind of reasons they be which Christ annexeth here They be all reasons taken from without vs and not one of them found within vs which was to shew that nothing of the world is within vs no not in the very best of vs that might mooue or incline the Lord to shew mercy and fauour vnto vs no such dignity or merit whereby we may procure fauour or thinke to be heard and speed at the hands of God seeing whatsoeuer inclines God to heare and pitty vs is wholly in himselfe As Dauid shewes in that prayer of the Church Psal. 44. 4. Thou art my King oh God command deliuerances for Jacob through thee will we push down our enemies through thy Name will we tread them vnder that rise vp against vs. So Psal. 143. 11. Hee begges quickning from God for his Names sake c. And Daniel 9. 18. saith he We doe not present our supplications before thee for our owne righteousnesses but for thy great mercies So hee himselfe by the Prophet speakes in another place I doe not these things vnto you for your sakes O house of Israel but for my holy Names sake c. Thus when we would obtaine any good thing from the Lord we must learne to goe out of our selues and to raise all the matter of our hope and speeding from the Lord for his own sake out of his meere goodnesse and mercy Thirdly we are hence to consider with our selues that the reasons be fit and forcible whereby our Sauiour Christ secretly answeres three doubts concerning prayer which might be discouraging impediments to hinder vs not to speed when we pray First when the party to whom we pray hath no authority to grant it This was seene when the Mother of Zebedees sonnes came vnto Christ desiring a request of him that her two sonnes might sit the one at his right hand the other at his left hand in his Kingdome vnto which Christs answer was first in generaall Yee know not what yee aske c. and then he tels her But to sit on my right hand and on my left is not mine to giue but it shall be giuen to them for whom it is prepared of my Father Here she petitioned amisse in such sort as came meerely from affection and fauour to her children this is one impediment suing vnto one who hath no authority to grant at least in that thing Secondly when though the party hath authority yet hee hath not power and ability to doe it As in that desolation of Iudea prophesied of Isa. 3. 7. Where some should come and hang vpon helplesse helpers this answer he shewes they make In that day shall he sweare saying I will not be an healer for in my house is neither bread nor cloathing make me not a ruler of the people So Mat. 17. 16. We read a complaint made vnto Christ by a certaine man whose sonne being lunaticke and brought to his Disciples they could not cure
the Scriptures to our selues not reading them as strange stories that concerne vs not But to think that we shall finde him the same God to vs in our troubles prayers sinnes and repentance which Abraham and Dauid and Iob and Iacob haue found him before vs Iam. 5. 11. Fiftly if wee insist and dwell longest vpon those places which meet most with our corruptions Sixtly if wee meditate of it afterwards and lay vp that which wee vnderstand and aske of that which wee doe not Acts 8. 34. Praying to make it profitable Qu. What is the sixt Helpe A. To reade twice or thrice in a weeke as our leisure will afford those places of Scripture which concerne our particular calling to consider with what faithfulnesse we haue walked in the duties that are there commanded As he that is a seruant to peruse those Scriptures that lay downe the duty of a Seruant and he that is a Master those places that describe the duties of a Master This will bee a great aduantage to godlinesse to haue the Lord so often calling vs and ringing dutie continually in our eares Deut. 17. 18. 19. Qu. What is the seuenth Helpe A. To be alwayes meditating on good things and set the minde on worke in holy thoughts especially to consider the cursed estate of the wicked to auoide it and the happie estate of the godly and to be heartened to the like Psal. 119. 97. Q. What difference is there betweene the state of the godly and of the wicked A. Great difference while they liue but greater when they die For the godly die like lambes they make a sweet close they fall asleepe in the armes of Christ Whereas the wicked die like hogges that goe grunting and whyning to their death so they struggle for life and sticke to the world and are loth to die Numb 23. 10. Q. What is the eighth Helpe A. To make an holy vse of our Troubles to remember they are as whippes in the hand of God to scourge vs home to him Psal. 119. 67. Qu. How is this declared A. By a Similitude For if a sheepe runne from his fellows the sheepheard sets forth his dogge after him yet not meaning to weary the sheepe but to hunt him home to the flocke againe So when we wander astray away from God the great sheepeheard of our soules sets out his dogge after vs sometimes pouerty sometimes sicknesse sometimes dearth of corne to chase vs from our sinnes and to driue vs to God againe Qu. What is the ninth Helpe A. To bring our selues oft in rememberance of the vowes and couenants which we haue made with God and to call vpon our selues for the performing of them For if it be dishonest to breake with men how much more if wee shall not keepe touch with God Psal. 66. 13. 14. Q. What is the tenth Helpe A. To vse the company of the godly that we may bee the better by it Psal. 119. 63. Q. What good is gotten by it A. First Wee are thereby prouoked to bee like them As Saul a wicked man falling into the company of the Prophets and seeing how godly they spent their time was made ashamed of his owne life and began to prophesie with them 1. Sam. 19. 24. Secondly we haue our benefite in all their gifts wee are the wiser for their wisedome and their zeale kindles ours as one candle lights another Prou. 13. 20. Thirdly we are therby kept in some compasse and our corruptions nipt in the head that they dare not stirre Iosh. 24. 31. Fourthly we fare the better many times for their sakes God reuealing that to them which he would not haue done to vs 2. Kings 3. 14. Qu What is the eleuenth Helpe A. To withstand and auoyd all the lettes which may stop and hinder vs in our Christian courses be it pleasure or profite or company or friend away with euery thing that may hinder vs from Christ Math. 5. 29. Q. What is the last Helpe A. To bring this to euery dayes practise that our whole life may be nothing else but a walking with God and a continuall iourneying towards our heauenly home 1. Tim. 4. 7. Q. What is required in the daily Practise A. First a certaine Preparation to the day and then the holy spending of the day it selfe Q. Why is the Preparation needfull A. Because as a man in time of a common plague taketh somewhat in the morning next his heart to keepe out the infection So the world being mightily poysoned with sinne the Christian must lay some good thing next his heart else euery thing that he deales in will infect him Psal. 119. 148. Q. What is the first thing wherewith wee must begin the day A. Wee must seeke to awake with God to haue our mindes running on him as soone as we looke vp For wee cannot awake so soone but with Gods Blessing and Gods Mercyes be vp afore vs And therefore let God be in the beginning of our thoughts and let him haue the first place in the day Marke 1. 35. Q. What are wee then to consider of A. That wee haue slept more sweetly vnder the Lords defence then if we had had Iron walls and Brazen doores to defend vs When we were fast asleepe and could not watch our selues then the Lord watched ouer vs and he set a guard of Angels to keepe vs. And therefore seeing we haue rested with such safetie vnder Gods defence let vs thanke him for his mercy and seeke to diue vnder the wing of the Almightie and to goe shadowed with the hand of his protection all the day Psal. 17. 8. Qu. What are wee to consider else A. That we rise the seruants of God as wee went to bed and therefore that wee must spend the day in his seruice not in doing what we list but in performing those duties that hee requireth For seeing this is the cause why we were borne and why God lets vs liue here in this world that wee may serue him Wee are to thinke euery morning when we rise that God lets vs liue one day more but to haue one dayes seruice more at our hands and if he let vs liue another day it is but to haue another dayes seruice at our hands Therefore as our seruants get vp to doe our businesse so must we rise to doe the Lords 1. Cor. 15. 34. Qu. What are wee to doe then A. Then we are to take a view of our worke to cast in our heads what are the dayes wherein we must spend the day The consideration of our owne state and calling will soone lead vs to this For many times we are to thinke I am a Christian and therefore I must spend this day like a Christian I am a Father and therefore I must peforme the duties of a Father I am a Preacher or a Master or a Seruant c. Luke 14. 28. Q. What learne wee by this A. That it is not possible for
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
hand of God fel vpon Moses and Aaron because they failed in this duty Because said hee you did not sanctifie me in the eyes of the children of Israel you shall not bring this Congregation into the land that I haue giuen them Thus if God will so seuerely punish the neglect of his glory in his own deare children and seruants how shal they escape that are not so deare vnto him and yet are much more faulty in the same kinde The second part of this Petition is that as wee pray that we our selues may glorifie the Name of God So we pray that others may doe so also That the whole world may know and acknowledge the Goodnesse Mercy Wisedome Power and Greatnesse that is in God So wee are exhorted to doe by the Prophet Giue vnto the Lord the families of the people giue vnto the Lord glory and power c. Giue vnto the Lord the glory of his Name c. Ierem. 23. 16. saith he Giue glory vnto the Lord your God before he bring darkenesse ouer the land c. So that it is cleere we must not onely glorifie God our selues but also be carefull that others especially seruants and children vnder vs doe the like as we reade of Iob that because he was iealous of his childrens actions he offered sacrifice for them and the Lord himselfe saith of Abraham I know that Abraham will command his houshold to serue me Wherefore let vs cast vp this account with our selues that if of duty and conscience we serue God it is likewise our duty to prouide that our children and seruants doe the like Yee shall find many men that put away their seruants because they be idle stubborne carelesse and false vnto them but where is there one that puts a way a seruant because he is a swearer a blaspemer of the Holy Name of God a prophaner of the Sabboth c. This shewes that we haue more care of our owne workes and profit in particulars then of the Lords glory But true Christians should take another course and pray that aboue all things the Name of GOD may be Hallowed all the world ouer being diligent withall that all vnder their charge and gouernment do the like also Againe we pray in this Petition That though both doe faile yet that the Lord would maintaine the cause of his owne glory This shewes a sincere true affect on to the glory of God when we are contented that the Lord should doe that which is for his owne glory howsoeuer the matter light heauy vpon our selues as Christ said Father glorifie thy Name so say we Lord though it be by death though by my extinction abolishing though I suffer all paines though I indure the greatest misery that may be yet glorifie thy Name whether in life or death Thus when one can be contended to be exposed to all the mischiese in the world all the shame and disgrace that may be to set forth the honour of God if hee may be glorified by the same this shewes that such haue a desire of the glory of God and that this sincere affection commeth from the Lords mercy being powred into our hearts by his blessed Spirit whereby we can effectually cry out Hallowed be thy Name 2. PETITION Thy Kingdome come Petition 2 IN the former Petition we are taught to pray for the glory of God which is preferred before the Kingdome of God to shew that all our care must be for Gods glory Now in the next Petition we are taught to pray for the meanes of his glory that the Kingdome of God may come c. for then indeed God shall haue his glory when looking for the Kingdome of God it comes into our hearts to inable vs to performe his commandements and that we be alwayes ready to doe his will for vntill it be so God shall haue little glory or honour amongst vs so that first we pray for the glory of God and then for the meanes of his glory It is the error of the world to desire the End without the meanes The glory of God which is the End they would haue But the meanes of his glory which is the Kingdome of God to come and his will to be done this they care not for The wicked Iewes Isa. 66. 5. could say Let the Lord bee glorified which is spoken of all those who be worshippers of the true God So the Pharises Iohn 9. 24. were contented to say vnto the blindman Giue glory to God but they would not allow of Christ the meanes of their saluation for said they vnto him we know that this man is a sinner whereby it appeares that the common course of the world is to desire the glory of God without the meanes of his glory In this Petition also we may obserue three things First when we pray that the Kingdome of God may come It is in opposition to another Kingdome that is already in the world for the sinnes of men The kingdome of darknesse and of the Diuell which is a great and mighty kingdome and hath a number of proppes and pillars to vphold it as for the Kingdome of Christ there be a very small company to vphold it but the kingdome of darknesse hath a number of great ones to sustaine it whole swarmes of people in euery corner one would wonder at the multitude and at their conditions For howsoeuer men will say I defie the diuell and according to the custome spit at him yet as long as they doe the will of the Diuell practising workes of darkenesse there is no hope that by their indeuours they can aduance the Kingdome of God or labour that it should come vpon them Doth not either ignorance or blindnesse eate vp their soules so that they bee either lyars swearers adulterers fornicators couetous drunkards contentious c. wherein so long as they continue they be the very proppes and pillars to vphold and shouldor vp the kingdome of darkenesse and the Diuell Thus it appeares the Diuell is a great Monarch because the greatest part of the subiects in all Kingdomes serue him be obedient to him and disobedient vnto God they runne as the Apostle speakes Ephes. 2. 2. After the Prince that ruleth in the ayrel euen the spirit that now worketh in the children of disobedience So 2 Cor. 4 4. It is said That the God of this world hath blinded their mindes c. For as God spake the word and it was done saying Let there be light and there was light So the Diuell cannot so soone speake the word but by and by it is done by worldly men He can no sooner say let there bee an oath lye bribe quarrell fashion or wickednesse but by and by some one or other puts it in practise Thus he rules like a God in this world a great pitty it is that men should so be deceiued for God will pull downe the Kingdome of darkenesse and set
vp the Kingdome of his deare sonne Yea this kingdome must first be pulled downe ere the other be erected For as in laying a foundation when one would build a new house he first puls downe the ruines of the old so must he first pull downe this kingdome of the Diuell ere that other of Christ be set vp Wherefore heere wee pray against this kingdome of darkenesse that God would destroy it for which at this day there is great need we should so pray because the Kingdome of the Diuell is like a Sea which as Philosophers say gets in one place if it lose in another So is it with it looke how much it hath lost by a defection and reuolt from Popery so much hath it in a manner got by the filthy sinne of Drunkennesse Irreligion Pride Contentions and other foule sinnes of this land what need haue wee then to pray that God would pull downe this kingdome of the diuell and euery where set vp that of Christ Jesus Secondly In that we pray for the Kingdome of God to come It sheweth that there are a number of impediments and lets to hinder this Kingdome from comming Which are of two sorts 1 Many impediments in others 2 Too many in our selues Concerning others we see daily how men are drawne by example by ill counsell by diuers discouragements whereby they are affrighted from seeking the peace of the Gospell as Matth 20. 31. when the blind men cryed out on Christ the multitude rebuked them because they should hold their peace so it is with vs in this world how are we scoft and derided yea chidden againe and againe If we serue God in sincerity and be zealous for the comming of this Kingdome See it in the beginning when the children of Israel came out of Egypt how were they hindred and stopped in their iourney So whensoeuer we shall begin to make after Christ we shall bee sure of a many lets and impediments like vnto the Pharisees in the Gospell who were ready to answer the Officers and discourage the people from following after Christ saying Doe any of the Rulers beleeue in him but this people who know not the Law Thus it is with the whole swarme of wicked men who discharge men from the wayes of God Againe wee haue too many impediments in our selues Selfe-loue loue of the world loue of riches honour preferment and such like as it is Iohn 12. 42 43. said of many that they beleeued in Christ but because of the Pharises they did not confesse him for they loued the praise of men more then the praise of God But we must not doe so for though we sit farre in darkenesse from letting in the light of God vnto vs or howeuer we seeme to close vp our eyes from beholding the light yet let vs not be so contented but pray to the Lord that he would breake through all these hinderances and impediments and let downe his graces of mercy and loue so amongst vs by his grace that this Kingdome may come vpon vs yea that we may doe as the Palsie man did who brake through the roofe of the house to come to Christ Remēbring that the Lord Iesus brake through all impediments and hinderances to come vnto vs and fill vs with his blessings wherein we may further obserue two things that in Christs comming to vs our comming to him a number of lettes and hinderances do concuire yet he hath so wrought by his Spirit as we can say Thy Kingdome come and he so ouercomes all as he will at length say vnto vs Come yee blessed of my Father inherit the Kingdome prepared for you c. The third thing prayed for in this Petition is That we pray 1 For the Kingdome of grace 2 For the Kingdome of glory Which two Kingdomes differ not in nature but onely in measure and in degrees for the Kingdome of grace is nothing else but a beginning and inchoation of the Kingdome of glory there being no way to attaine vnto the one vnlesse they passe through the other It is a common custome of the world that most men aspire to the Kingdome of glory and yet cannot endure the Kingdome of grace how should they euer attaine it thinke you we that by Gods blessing are better taught therefore first pray heere for the Kingdome of grace to be gouerned and ruled by the Lord here in this world But more particularly let vs see what the Kingdome of grace is namely The speciall power of Christ whereby he rules and gouernes in the consciences and soules of all his seruants This is the Kingdome which we do pray for that the Lord Jesus would set vp a Throne in our hearts to rule and gouerne in vs by the rule of his Spirit subduing and bringing vnder all our thoughts and consciences to himselfe Now all men doe outwardly speake well of Christ thinke sure enough to be saued by him but yet cannot endure to be guided and directed by the Spirit of Christ but in effect doe what those wicked Jewes say Luke 19. 14. Wee will not haue this man to reigne ouer vs. So it is with most of the world they can be content to heare of Christ as a Sauiour to haue the Word preached and to see the Gospell flourish but they will not haue him reigne strictly direct them in all their actions restraine them in their passions and guide them in their liues doing whatsoeuer seemes good in their owne eyes Yet ere we proceed Obiect Here ariseth an Obiection as Luke 19. 21. our Sauiour speakes That the Kingdome of God is come already how then are wee directed to pray for that which is come I answer in two respects first Ans. 1 It is true that the Kingdome of grace is begun already therefore we pray that as it is come to others so also that it may come to vs that we may feele the power and effects of it in our hearts and liues Therefore as Esau Gen. 27. 38. when he saw that his father had blessed his brother Jacob cryed and roared out Blesse me my father euen me also thus must we doe when we see the Kingdome of God to come vpon others how God rules in them by his Spirit orders them in their liues directs them in their consciences we I say must pray that the same grace of God may continually attend vpon vs. Againe though the Kingdome of God be come already yet we pray for an increase thereof that euery day we and others might feele the power of it more and more in our hearts and liues For there is no man but feeles himselfe in some sort and measure bound and inthralled to the Temptations of sinne Holy Paul himselfe complaines of this I delight in the Law of God concerning the inner man but I see another law in my members rebelling against the law of my mind And surely the state of the godly are
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
Word The Sacraments And Prayer Q. What is Prayer A. Prayer is a pouring forth of the Soule before God in the feeling of our wants together with an earnest desire of remedy for the same Qu. How many things are required in Prayer A. Three things 1. That a man knowe his wants 2. That hee earnestly desire to haue them supplied 3. That for this end hee put vp his sute to God Q. Why did the Lord teach vs a set forme of prayer A. Because wee are not able to looke into the bottome of our owne hearts nor to carry our selues in such a wise course as becommeth speakers to so great a King Therefore the Lord vouchsafed to direct vs with his owne mouth that keeping our selues to the rule that hee hath set vs wee might be assured that our prayers should be to his good liking and well accepted Q. How many parts be there of the Lords Prayer A. Three 1. The Preface 2. The Petitions and 3. The Conclusion Q. Why doth the Lord vse a Preface to the Prayer A. To teach vs that wee may not pray without reuerence till wee haue in some holy and heauenly sort fitted and prepared our selues for it My heart is fixed c. my heart is fixed Psal. Qu. What learne wee by this A. That their sinne is great who rush bluntly and boldly vpon the Lord without due consideration and most holy regard of the excellent and high Maiestie before whom they stand Eccles. 10. 1. Q. What other reason is there A. To teach vs that wee may not pray without zeale till wee haue quickened and wakened vp our hearts to it Q. What learne we by this A. That they sinne in prayer who let their prayere fall from them without zeale and without life For why should God care for those prayers which wee ourselues care not for Q. How must wee prepare our selues to Prayer A. By a serious meditation of the great mercy and power of God his mercy will teach vs how willing and ready hee is his Power how able and mightie he is to helpe vs in our needs Q. How is the mercy of God set forth A. In tearming himselfe our Father For in calling God Father wee bring our selues in minde that wee shall finde him a Father euen fatherly affections in him ready to heare vs and encline to our demands Q. What will this worke in vs A. An vndoubted assurance that wee shall bee heard For where shall a man speed himselfe if hee speed not with his Father And therefore seeing wee come to God in prayer not as to a stranger that knowes vs not not as to a stately person that regards vs not but as to a most louing and tender Father whose eare hearkeneth whose eye pittieth whose hand is helpfull to our needes wee may assure our selues that wee shall not come emptie handed and with faces cast downe from his presence Q. How is God our Father A. By nature wee are become the children of the Deuill But through Christ God hath adopted vs and taken vs for his owne sonnes intending to bestowe his crowne and kingdome on vs. Q. Why doth Christ direct this prayer to God alone A. To shew that none but God is to be prayed vnto neither Saint nor Angell nor any other Q. What gather wee of this A. That the Papists in praying to Saints and Angels pray amisse because their prayers be contrary to the rule of prayer Indeed they knocke oft and lay loade vpon the doore but they knocke at a wrong gate and they mistake the doore Two little rappes at Gods gate would doe more good then all their crying like Baals Priests to them that heare them not c. Q. Why are wee taught to say our Father A. First to teach vs that wee must pray for our brethren as well as for our selues and that their miseries must bring vs many times vpon our knees Secondly to shew that if wee bee true members in the body of Christ wee haue a part in euery mans prayer so that when wee are heauy and troubled and cannot pray for our selues we may then remember that a 1000. hands are lifted to heauen and a 1000. mouthes are speaking to God in our behalfe Q. How is the Power of God set forth A. In saying that hee is heauen for thereby we are brought in minde of the heauenly Maiestie and power that is in him whereby hee is able to goe through with his owne worke and to accomplish whatsoeuer shall be for our good Deut. 33 26. Q. What gather wee of this A. That God is able to speed vs and wee need goe no further for any thing we want Q. What else doe these words teach vs A. First to lift vp our hearts to Heauen when wee pray Secondly to thinke that God sits in the Watch-Tower of the world and therefore hee sees vs and markes how and in what sort and how oft wee pray vnto him Q. How many Petitions are there A. 6. Whereof The three first concerne the glory of God The three other our owne good Q. What learne wee by this A. That nothing must bee more pretious and deare vnto vs then the Name and Glory of our God and therefore that we must alwayes begun our suite in the earnest desire that the Lord may haue a wonderfull name among vs that wee may set forth his glory whatsoeuer become of vs. Q. What gather wee of this A. That the prayers of such shall neuer bee heard to any benefit or comfort of themselues who are wholly taken vp with a care of their owne good and neuer thinke what honour and glory may come vnto the Lord thereby Q. What thinke you then of the Prayers of the Common sort A. That for the most part they please not God for it is not the care of Gods glory but the onely feeling of their owne wants that makes them pray For if it were not more for their owne good and for their owne comfort then for any care they haue of Gods glorie they would neuer pray Q. What doe wee pray for in the first Petition A. We pray for the hallowing or sanctifying of the Name of God Q. What is the Name of God A. It is the report of him his remembrance and his memoriall amongst men so that when wee pray Hallowed bee thy name wee pray that the Lord may haue a glorious and a great Name among vs that wee may neither thinke nor speake of him but with high reuerence and feare with holy admiration of the excellent and great things that be in Him Q. What are the speciall good things wee pray for A. First we pray that God would make his Mercy Iustice Loue c. so knowne vnto the world that euery one may bee forced to admire it and wonder at it That the Lord would shew forth such euident and cleere tokens of the great might and wisedome and Iustice and power that bee in him that all men
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
this is also a discouragement if wee doubt of the parties ability to helpe Thirdly when though the party wee come to hath both authority and ability yet is vnwilling to grant as we see in churlish Naball towards Dauid Shall I then take my bread and my water and my flesh that I haue killed for my shearers and giue it vnto men whom I know not whence they be these be the three impediments which if they possesse one throughly with a preiudice may hinder prayer either not to be or if done yet not to speed Now our Sauiour Christ remoueth all these shewing 1 That the Lord hath authority to doe it because the Kingdome is his 2 The Lord hath ability because his is the power 3 Hath willingnesse to doe it because all the glory and honour of it shall be his owne And thus by these three reasons our Sauiour hath cleered and remoued all these rubbes in the way which might make vs doubt not to obtaine at the hands of God what we pray for Reason 1 Concerning the first reason taken from Gods authority For thine is the Kingdome we obserue that The Soueraignty and free disposition of all things is in the hands of God So as we may well pray Lord thou mayst giue vs Heauen pardon of sinnes daily bread all that we need and pray for Because Thine is the Kingdome thou hast the free and intire Dominion of all things and thou as Soueraigne Lord maist dispose of them dispence them at thine owne will So Dauid saith Thine O Lord is greatnesse and power and victory and praise for all that is in heauen or in earth is thine both riches and honour come of thee and thou raignest ouer all c. All other things are tyed to lawes and rules a man in his family may not take the childrens bread and giue it vnto the dogs Yea a King that will rule in his owne Kingdome hath his power limited and confined of God for it is mentioned as a note of an euill King 1 Sam. 8. 14. That hee shall take their fields and vineyards and best O liue trees and giue them to his seruants But God hath an illimited power and vnrestrained so as he may dispose of all things at his pleasure being therefore sure that we can aske for nothing which he hath not authority to giue vs. Nay this reason if it be well weighed hath a further force in it Namely because the Kingdome is thine So O Lord it belongs vnto thee and is much for thy honour to giue vs all these blessings and graces that wee pray daily for For we all know that it belongs vnto a king to prouide for the comfortable and good estate of his owne subiects and seruants And therefore Salomons kingdome and gouernment amongst other things was so renowned for this because he so royally and richly prouided for his subiects that siluer was nothing worth in his dayes So seeing God is our King it belongs to his care to furnish and store vs with all graces needfull Thus holy Dauids practise was to fetch all his wants out of Gods store-house as Psal. 5. 2. Hearken vnto the voyce af my cry my King and my God for vnto thee will I pray The reason of this his dependance vpon God hee shewes Psal. 74. 12. For God is my King of old working saluation in the midst of the earth Thus also it is Gods honour to furnish his owne subiects and seruants with all manner of blessings and graces necessary The vses briefly are two Vse 1 First seeing the Kingdome is Gods whatsoeuer thy selfe or thy estate be though neuer so vnworthy or vnfit be not distrustfull discouraged doe not dispaire because the kingdome is the Lords that is Hee hath the free and absolute disposing of all to distribute and giue away at his pleasure vnto whom he will and when he will Therefore yet a while pray still be patient and waite his leisure for he will come to thy comfort in the best time Vse 2 Secondly seeing the kingdome is the Lords neuer grudge at the good estate of another because the Lord is onely wise yea infinite in wisedome to dispose of all things as hee list It is not lawfull for me to doe with my owne as I list So let vs be contented with his good will and pleasure hee who hath least hath more then he deserueth see what Jacob sayes Gen. 32 10 I am not worthy of the least of thy mercies So when old Eli was threatned with the destruction of his house for the transgressions of his sonnes his reply is It is the Lord let him doe what seemeth him good And Dauid Psal. 39 9. saith I was dumbe I opened not my mouth because thou didst it Reason 2 The second reason is taken from The power of GOD that is the strength and abilitie to doe all whatsoeuer we pray for or need is Gods Earthly Kings many times want power though they be willing to helpe their subiects and seruants as when the poore woman cryed out to the King of Israel in a great distresse of hunger Helpe my Lord O King He answered Seeing the Lord doth not succour thee how should I helpe thee Thus we many times want power but there is no want of Power and ability with God seeing out of the rich store-house of his abundant plenty hee is able to supply what wee stand in need of As the Apostle speaks Eph. 5. 20. Unto him therfore that is able to do exceeding abundantly aboue all that we either are able to aske or thinke be all glory for euer Thus it is a good thing for euery man to be perswaded of this that we can aske nothing at the hands of God but he can giue it Whereupon the Leper and so the Centurion both come to Christ with this speech Lord if thou wilt thou canst make me cleane And 2 Cor. 9 8. He shewes this much That God is able to make all grace abound in them c. Peter we reade so long as he carried his eye to Christ he was able to walke vpon the waues of the Sea But when he lookt away from Christ and cast his eies vpon the Windes and Billowes by and by he began to sinke So is it with vs in this world as long as we can cast our care vpon the power of God so long we may be vpheld in all temptations and troubles as a man standing on the top of a high Tower is safe so long as he lookes vp but looking downwards is ready to fall So it is with vs when we doe not looke vnto Heauen but looke on feares and other things downe-wards we by and by are in danger of drowning It is a good thing therefore euer to looke vnto the power of God considering that what is impossible to man is possible with God with whom all things are possible Reason 3 The third reason
our Repentance daily for so farre as a man is from Repentance so farre hee is from the Grace of life Now in Repentance wee must not take this libertie to suppose that some sober and sad thoughts as wee tearme them of Repentance will serue the turne O what doe wee in such slight accounts but euen cast away the saluation of our owne soules For as we heare Repentance is such a necessarie grace that whosoeuer casts away Repentance casts away the saluation of his owne foule Wee reade Ruth 4. 5. 6. that when offer was made to the kinsman to redeeme the land hee was contented till it came to the purchasing of Ruth the Moabitish woman at the hands of Naomi then hee gaue ouer and resigned his interest to Boas euen so it is with a number of men they would willingly come to heauen to purchase the field that is come to the happy estate of saluation and the kingdome of God but they will not haue it at the hands of Repentance they will not be humbled for their sinnes they will not forsake the world this is the reason why a number will lose eternall life rather then forsake the pleasures of the world and these sinfull vanities which continue so short a time and produce nothing but bitternesse and vexation of minde in the end Vse 2 A second vse is that seeing Repentance is such a necessarie grade without which none can be saued That all those who haue not alreadie repented must now repent if they desire to come vnto God to bee saued and behold God in his glorie or looke to stand justified before Christ seeing that without this Repentance there is no promise that doth belong vnto thee Indeed if a man care not for these things saluation and eternall life if hee doe not desire to be saued to see God on his glorie stand before Christ c. then let him line as hee lift and inioy the pleasures of this world But if hee care for these things looke after the glorie of the life to come desire the benefite of Saluation then let him repent if hee haue not repented already lest it come too late and a worse thing befall him for it is a dangerous thing to withstand and let slip the fit seasons of Repentance when Gods extraordinarie calls and mercies inuite vs thereunto and when hee inlightens the eyes to see better things As Act. 17. 30. the holy Ghost shewes And the times of this ignorance God wincked at but now commandeth all men euery where to repent The meaning of this is that howsoeuer hee did lesse regard this in the times of Ignorance when men tooke no care of these things yet now that they know from the light of the Gospell what is to bee done euery man must repent and come vnto God It must be our care to prouoke our selues vnto Repentance for our sinnes to pray God that wee may bee healed and humbled as wee shall heare hereafter Euery sinne that wee commit in this world must haue a Repentance for if wee repent not here on earth wee shall not repent either in Heauen or hell And therefore seeing Repentance is so necessarie let vs now repent if wee haue not repented already for delayes are dangerous and repentance is not in our power besides that diuers accidents may come which may hinder vs in this great worke of Grace Vse 3 A third vse is seeing Repentance is so necessarie a grace If a man haue not truly Repented hee must seeke to mend it wee see in Nature that if a bone be set awry the Surgeon hath no way to helpe it but to breake it againe and to set it right And euen so must a man doe by his Repentance if hee haue not truly repented his sinnes hee must renew his Repentance conceiue new griefe shed fresh teares and practise all the good Rules of Penitencie Wee see in reason if a man come to a great ditch to leape ouer if hee misse his rise yet hee will goe backe againe and againe and take his best aduantage rather then hee will fall in the midst Euen so must we doe rather then fall into the midst of Hell of eternall death to be damned with the deuill and his angels Wee must be contented to set vpon our Repentance againe and againe goe choose and practise new griefe sorrow and compunction rather then to perish for euer II. THE ORDER OF REPENTANCE with other Graces The second thing wee are to consider in the doctrine of Repentance is The Order of it compared with other Graces For this I conceiue that in order of Nature Faith is before Repentance but ordinarily Repentance shews it selfe before Faith in the life of a Christian. Euen as when a candle is brought into a roome the candle light first shewes it selfe before the candle come into the roome though it bee true there was the candle before there was light so it is with these two Graces Faith and Repentance first there must be Faith before there can bee Repentance and yet commonly wee see the fruits of Repentance before wee can see the fruites of Faith And so they are vsually so placed in the Scriptures Act. 20. 21. Repentance towards God and faith towards our Lord Iesus And Heb. 6. 1. saith hee Not laying againe the foundation of Repentance from dead workes and of Faith towards God Now that Faith is before Repentance in order of Grace it is made probable by this one Reason in stead of many Repentance as wee know is a sanctified Grace of God for no man can repent vnlesse hee hate sinne and no man can hate sinne vnlesse hee be sanctified But there can be no sanctified Graces in a Christian without Faith Heb. 11. 6. But without faith it is impossible to please God for hee that commeth to God must beleeue that hee is and that hee is a rewarder of those who diligently seeke him So then wee see that there can bee no Repentance without faith and Faith in order of nature is before Repentance So it may bee a generall comfort to a man that howsoeuer hee doe not feele Faith in himselfe yet hee may assure himselfe that hee hath Faith if hee haue Repentance for his sinnes and a desire to reforme himselfe from a sorrow and shame that hee hath thus long offended God because there is no Repentance without Faith Therefore be assured whosoeuer thou art if there bee a Repentance and Humiliation for sinne make no doubt of thy faith though as I said thou dost not feele it seeing Faith goes before Repentance Now for the better consideration of this wee must know The Difference betweene the workes of Faith and true Repentance First the Act or worke of true Faith is generally to beleeue the promises of the Gospell that all men who repent and beleeue shall bee saued The second Act or worke of Faith is to beleeue that the promises bee proposed
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
But when God had denyed him this request and told him he must die in the wildernesse hee went as willingly vnto the place of his death as wee doe to a feast or banquet So old Simeon when he had once gotten Christ into his armes became most willing to die Luke 2. singing that Song Now Lord let thou thy seruant depart in peace for mine eyes haue seen thy saluation this is the first thing in this holy disposition to be willing to die Wherefore it is a lamentable case that a number professing Christianitie should so hang vpon the world at that time like naturall men mentioned Psal. 17 14. Which haue their portion in this life whose bellie thou fillest with thy hid treasure c. It is wonderfull that worldlings doe thus but that Christians should doe so who haue layed vp their hope in God the comforts of saluation in Christ and expect this as thechiefest happinesse it is a wofull thing The good people Numb 13. when they saw the clusters of grapes which were brought vpon a barre betweene two men they made hast towards the land of promise and incouraged one another to rise vp and enter euen so when God hath giuen vs some first fruites of the Spirit some taste of the ioyes of the life to come some little grapes of our heauenly countrey what should we doe but make haste and dispatch speedily to enter into the full possession of the same Secondly One must then let all goe and apply himselfe wholly to the saluation of his soule So wee see the good theefe did when hee came to die all his care was for the saluation of his soule though hee hung in paine and torment yet hee prayes to Christ not for reliefe from death or to ease his paine but onely that Christ would remember him when hee came into his kingdome Euen so must wee doe when we come to die wee must not looke after our paines nor after our ease or worldly accounts but that our soules may bee saued how wee may stand before God with an vpright conscience If a mans house be on fire and hee cannot in this danger saue all his goods hee will yet apply himselfe to saue his best things carry out his jewells plate and money with some of his best houshold stuffe that if any perish the worst may burne first Thus must a man doe at the day of death when hee sees that he cannot saue all because he must lose his soule or his goods the best way then is to let all goe and wholly to apply ones selfe to saue his soule at the day of death Thirdly One must labour to die in faith as hee hath liued therein as Heb. 11. 13. It is said of the Fathers all these died in faith They died not all in their beds nor of a lingring sicknesse nor amongst their friends for some were sawen asunder some stoned but all died in faith And our Sauiour Christ wee know when hee came to die and his very greatest extremities of death vpon him on the very agonie of death hee did wholly rest vpon God crying out My God my God so must wee doe in the greatest paines and calamities of death yea in torments wholly cast ourselues vpon Gods loue and fauour as our surest hold wee should shut vp our eyes and cast our selues on his mercie with full perswasion that though wee shall dwell in the dens of death for a little while yet one day he will raise vs vp and make vs partakers of Heauen where wee shall haue the comfortable presence of God and his holy Angels and blessed Saints for euer It is obserued that when a man is in danger of drowning looke what they haue in their hands they hold fast and neuer part with it no not when life leaues them so must a Christian soule doe in the time of death cast vp his armes and lay hold vpon Christ neuer part with him no not when the last breath leaues him The Faith a Christian must die in consists in three things First He must die in the faith of his owne Reconciliation with God that God is at peace with him and become his good Father by the meanes of Iesus Christ and therefore boldly to go vnto God as vnto our Father knowing that no childe can be so welcome to his father as we shall be vnto the Lord our God which is the comfort that the Church hath left vnto her by Christ Ioh. 20. 17. Goe vnto my brethren and say vnto them I ascend vnto my Father and your Father and vnto my God and your God As if hee should say Let it be your comfort that God is your Father heauen is your home he is not a stranger vnto you but your God is more compassionate then any earthly father can be This way onely the Prodigall sonne took for mercie when his case was desperate Luk. 15. 18. For hee thus disputed with himselfe whatsoeuer I haue beene or wheresoeuer I haue liued it is no matter yet because he is my Father I will goe home and craue pardon in hope of mercie So must a man thus by the meanes of faith say I will goe to God as to my Father Though I walke in the midst of the valley of the shadow of death yet will I feare none euill for my Father will haue a care of me in all estates I am his this man may depart with comfort and finde ioy and peace accompany his passage Secondly A man must die in the faith of his owne happie and comfortable estate after death that being a true penitent death shall be nothing else but a doore to let him into euerlasting life So that as Christs death Luk. 9. 31. is tearmed Transitus a departing a passage onely a passing from one place to another so death is but a departing a passing from earth to heauen from sinfull men to be with God Saints and Angels and with the spirits of iust men come to perfection from things transitorie to things euerlasting To this effect Iob speakes Iob. 14. 14. If a man die shall hee liue againe and all the dayes of my appointed time will I waite vntill my change come So Paul Philip. 1. 23. I desire to bee dissolued and to bee with Christ. Againe For wee know that if our earthly house of this Tabernacle bee dissolued wee haue a building of God an house not made with hands which is eternall in the heauens Whereby is signified the state of eternall glorie and life euerlasting and therefore as old Iacob reuiued when hee saw the Chariots and horses come which should carry him into Aegypt so because death is the fierie chariot of Almightie God whereby all his children and chosen are carried home vnto eternall life let vs comfortably lay hold vpon faith when wee see the chariots of Almighty God stand ready at our doores and reioyce
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