but repent and amend our liues as they did Which serues To reproue those who set before their eies the liues Vse of the Saints not as examples of repentance but as Against those who are willing to imitate the Saints in their sinnes but not in their repentance cloakes for their sinns the drunkard lookes vpon Noah as he was drunken and lay vncouered but not as he awaked from his wine and repented of his drunkennes and reasoneth that drunkennesse is not so great a sinne for Noah was drunke and yet was saued but willingly forgets that Noah repented of his drunkennesse and hath not vnderstanding to reason thus Noah I heare was drunken and repented he was dâ—unke no more I haue bene also drunken I ought to repent of my drunkennesse God giue me grace that I may repent as Nâ—â—h did and that I may be drunke no more The adulterer sets before his eies Dauid committing adulterie with Bathsheba and the adultresse the whorish woman Mary Magdalen liuing in lewdnesse but haue not grace to repent with Dauid and to weepe for their sinnes with Marie Magdalen Thus wicked and vngodly men peruert the examples of penitent sinners to their owne destruction the drunkard is well pleased to be drunken with Noah but is loath to repent with Noah The adulterer takes great pleasure in committing filthinesse with Dauid but will not be brought to repent with Dauid the whorish woman imitates Marie Magdalen and that willingly in her naughtinesse but thinks it a grieuous thing to sit weeping for her sinns with Marie Magdalen The sinnes of the Saints and the infirmities of good men are recorded in the Scriptures not that wee should imitate them in their sinnes and bee like vnto them in their vices but rather that we should by their examples be warned to beware of falling into sinne and if we sinne not to lye and liue in sinne but to rise againe by repentance as they did and to imitate them in their vertues q Magnus isse Dauid pâ—â—â—auit 〈…〉 peâ—catu◠〈◊〉 leâ—go 〈…〉 sine perâ—culo peccare conceditur Non nam hac de causa cauere debemus facta fortia imiâ—arâ— sanctorum Chrys ad baptizandos Hom. 4. Worthy Dauid saith Chrysostome sinned and that a great sinne what then may we therefore sinne and thinke to escape No. But for this cause we ought to be more warie and to imitate the worthy deeds of the Saints The examples of penitent sinners ought to mooue and perswade vs to repentance CHAP. XVII Of the third motiue to Repentance the necessity of Repentance considered first in regard of the benefits of God THe third motiue to perswade to repentance 3 The necessity of Repentance In regard of I take from the necessity of Repentance How necessary it is for euery sinner to repent to turne from sin and to returne vnto the Lord will appeare if we consider First the benefits of God towards vs. Secondly the patience and long suffering of God Thirdly the shortnesse of our life Fourthly the certainety of death Fiftly the vncertainety of the houre of death Sixtly the certainety of the iudgement to come Seauenthly the vncertainety of the day of iudgement Eightly the punishment of impenitent sinners First the benefits of Almighty God shewed vnto vs 1 The benefits of God are so manifold and his goodnesse so great that wee ought thereby to be mooued to repentance for when we were not the Lord God by his omnipotent power created vs of nothing he made vs something and not of the meanest sort of the creatures but the most excellent creatures vpon the earth little lesse then the Angels for besides the comely proportion of the body God a Gen. 2. 7. breathed into man the breath of life gaue him a reasonable and an vnderstanding soule whereby wee might kgow God and his Sonne Christ Iesus whom to know is eternall life Of this speakes S. Augustine thus b Non eram creastime nihil fueram de nihilo me aliquid fecifli quale antem aliquid non stillam aquae non ignem non aueÌ„ vel piscem non serpentem vel aliquid ex brâ—tis animalibus non lapidem c. paulò minus pareÌ„ me creasti Angelis quia rationeÌ„ te cognoscendi cum ipsis à te communem accepi Aug. Soliloq cap. 7. I was not and thou didst create me I was nothing and of nothing thou hast made me something and what something not a drop of water not fire not a bird or a fish not a serpent nor any of those brutish creatures neither hast thou made mee a stone c. and thou hast made mee little lesse then the Angels because thou hast giuen mee reason and vnderstanding with them to know thee And God hath not onely created vs excellent creatures but c Gen. 1. 31. good yea hath created vs in d Gen. 1. 27. his owne image expounded by the Apostle to be e Ephes 3. 24. righteousnesse and true holinesse Moreouer hauing so created vs by his carefull prouidence he still prouideth things necessary for vs foode and raiment and all things conuenient for this present life Furthermore he protecteth defendeth vs from perills dangers besides all this he hath bestowed one incomparable and vnspeakable benefit vpon vs he hath giuen vs his Son Iesus Christ to die for vs to shed his bloud for vs that hee might saue vs from perishing that he might redeeme vs from the bondage of Sathan and ransome vs from the power of the diuell that he might preserue our soule from hell and bring vs to euerlasting life He hath giuen vs his Sonne and with him all things as saith the Apostle f Rom. 8. 32. Hee that spared not his owne Sonne but deliuered him vp for vs all how shall he not with him also freely giue vs all things He giueth vs the liberall vse of the creatures both to feede vs and cloath vs hee giueth vs also spirituall foode for our soules the word and Sacraments he giues vs the Sun the Moone the Starres those glorious lights of Heauen to lighten vs hee hath giuen his Angelâ— charge ouer vs to guard vs and prepared Heauen at the last to receiue vs. All which the Lord our God hath done for vs not for any merite or desert in vs for we were g Rom. 5. 6. 8. 10. sinners and vngodly we were his enemies but of his meere mercy and h Ephes 2. 4. loue wherewith he loued vs in Christ Iesus O the incomparable loue of God towards vs miserable and wretched sinners Now shall not the consideration of these benefits of Vse Almighty God be sufficient to bring vs to repentance Gods benefits toward vs should work in vs Repentance and binde vs to obedience hath God made vs so good and shall we be so euill hath hee created vs in holinesse and righteousnesse and shall we be so vnholy and vnrighteous doth not
her husband Vriah was in the warres wherefore when Dauid vnderstood that Bathsheba was with child by him he immediately sent for her husband purposing that he should goe home to his house and to his wife and so the King appointed him but yet Vriah went not This not succeeding then David had another deuise he sent for Vriah againe and made him drunke thinking that â—ow Vriah would forget himselfe and so goe downe to his house and lie with his wife yet Vriah went not This not preuailing then did Dauid deuise a meanes for the taking away of Vriah's life So that Vriah the husband of Bathsheba neuer came vnto her nor euer had knowledge of her after that Dauid had defiled her and so Dauid's sin was found out notwithstanding all the deuises and cunning shifts which he vsed to hide and couer his sinne Chrysostome reasons thus with the sinner that is loath to confesse his sinnes p Quaeâ—â—m vtilitas tua etiamsi nâ—n confitearis num potes latere Deum etiamsi non dicaâ— illa ipse nouit si autem tu dicis ille obliâ—isâ—â—â—ur Chry. de poenit confess What profit hast thou if thou doest not confesse thy sinnes Canst thou hide thy sins from God Although thou confessest them not yet God knoweth them and if thou doest confesse them God forgiueth and forgetteth them But if thou wilst not now confesse them be assured that thou shalt haue them laid open where there shall be greater shame and greater punishment prepared for thee Vnlesse we now lay open our sinnes before the Lord the Lord will lay them open in the day of iudgement before all the world Wherefore it s a verie vaine and foolish thing for any one to hide and couer his sinnes And it s also dangerous For Solamon saith q Pro. 28. 13. he that couereth 2 Dangerous his sinnes shall not prosper He that couereth and hideth his sinnes God will not shew him any fauour nor mercie God will not blesse him nor prosper him Secondly here are also reprooued such as doe not 2 Against those that excuse their sinnes plainely and truely confesse but excuse their sinnes some excuse their sinnes by lessening them I haue sinned indeed I confesse but my sinne is not very great it is but a small one God grant I doe no worse c others excuse their sinnes by comparing themselues with others I confesse I haue sinned but I am not alone there are others as great sinners as I. Some blame the starres I haue sinned and done amisse but it was my ill fortune it was my destinie I was borne vnder an ill planet some blame ill companie but for such companie I had not done so And some lay the fault on God It was the will of God I should doe so Thus many that haue done euill being either ashamed of themselues or afraid of punishment labour to excuse their sinnes and to shift off their sinnes from themselues to others and are loath to accuse themselues Excellently doth Augustine reason of this point r Aug. in Psal 31. Many there are saith he who say when they haue sinned It was the will of God it should be so but they that say not so say thus destinie made me doe it the starres caused me to doe it so that herein they doe but fetch a compasse to lay their sinnes vpon God For what are the starres those that we see in the â—irmament Who made the starres God Who appointed them in their order God This is as much as if thou shouldst blasphemously say God hath made me to sinne Thirdly they are here reprooued who impudently with boldnesse of face stand in defence of their sinnes 3 Against those that defend their sinnes and in so doing they are so farre from confessing their sinnes that they increase the number of their sinnes For Å¿ Culpa cum defenditur geminatur sinne when it is defended is a double sinne Manie will not sticke to say that swearing is lawfull if they sweare truly though it be in their ordinarie communication wherein t Math. 5. 37. yea and nay should be sufficient Manie thinke it s no offence to doe to others as others haue done to them and to requite them with the like measure though the Scripture say u Râ—m 12. 17. recompence to no man euill for euill Manie defend pride of apparell and following of strange fashions to be but decencie and handsomenesse manie hold fornication to be but a tricke of youth a sinne whereunto men are naturally inclined and therefore excusable Manie great and mighty men thinke their oppressing of the poore people laying heauie burdens vpon their shoulders more then they are able to beare and racking them with extreame Rents and Fines to be no sinne because say they Its lawfull for me to doe as I will with mine owne Lastly Worldlinesse and the setting of the mind too much vpon earthly things is defended by the worldling to be carefull prouidence Thus the Deuill teacheth men to hide and couer their sinnes to excuse yea to defend their sinnes and so keepeth them from confessing and acknowledging their sinnes But if the Lord euer open the eyes of sinners to let them see their sinnes then they will not couer their sinnes any longer neither excuse nor defend their sins but with all humble submission will fall downe before the Lord confessing their sinnes that they may finde mercy with the Lord. For he that conereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercie CHAP. VIII Of forsaking Sinne. THe fourth step of grace whereby a sinner turneth from sin riseth vp higher and commeth 4 Forsaking of sinne Therein two things neerer vnto God is the forsaking of sinne In handling whereof I will First shew wherein the forsaking of sinne chiefly consisteth 1 What things are required to the forsaking of sinne Three Secondly vse motiues to perswade thereunto For the first To the forsaking of sin there are three things necessarily required First that a sinner doe forsake all and euery sinne that he leaue no sinne vnrepented of Ezechiel saith a Eze. 18. 30. 31 Repent 1 That we forsake all and euery sinne and turne your selues from all your transgressions Againe he saith cast away from you all your transgressions Teaching vs that all sinnes must be repented of and all transgressions must be cast away The Prophet Ieremie saith b Iere. 7. 5. If you throughly amend your wayes and your doings in that he saith throughly it argueth a repentance of all our sinnes The Lord will not be pleased if wee doe onely amend some things that are amisse in vs and leaue many things still amisse and vnamended but when we goe about the worke of repentance and forsaking of sin we should doe it throughly After manie and sundrie plagues sent vpon Pharaoh King of Aegypt and his people â—â— the last Pharaoh was content thus farre to
almightie God e Rom. 2. 4. 5. despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath vnto the day of wrath Giuing vs to vnderstand that if a sinner will not repent when the Lord graciously calleth him to repentance yea whiles the Lord sheweth his patience and long-suffering towards him waiting for his repentance but obstinately refuseth grace and despiseth the patience and long suffering of God the Lord may so strike him and that iustly with hardnesse of heart that he cannot repent Thus it befell that man who leading an vngodly life was wont to boast that he could repent at the last houre And if he had but time to say three words f Domine miserâ—â—â— mei Stapl. prâ—mp Mor. Dom. 7. post pentect 3. Lord haue mercie on me it was enough this wicked wretch as he was riding ouer a water vpon a broken bridge his Horse stumbled and Horse and Man fell into the water and were drowned yet before their drowning he had leasure to pronounce three words but not those three words which he spake of in his life time Lord haue mercie on me but three other words more fearefull g Capiat omnia Damon The Deuill take all and so perished in the water So fearfull a thing is it to deferre repentance till the last houre Fiftly a sinner who hath all his youth-full dayes giuen 5 He that hath serued sin all his life time knoweth not whether God will accept his seruice in his old age himselfe to his lusts and pleasures who in his best dayes hath serued the flesh the world and the Deuill if in his old age he offer his seruice vnto God knoweth not whether God will accept it h Rom. â—2 1. I beseech you brethren sayth the Apostle by the mercies of God that you present your bodies a liuing sacrifice holy acceptable vnto God God must haue a liuing sacrifice holy and acceptable and if it be of the worst sort as i Gen. 4. 3. 5. Cains was it is not acceptable to God now to giue the youth and strength of our dayes to serue the flesh the world and the Diuell and to reserue the weakenesse of our dayes euen our old age for God is to giue him of the worst sort of our offerings To denie vnto God the best of the flocks and fattest of the heards for sacrifice and to offer him the blind the lame and the sicke will not be acceptable to God as he saith by Malachie k Mal. 1. 8. If ye offer the blind for sacrifice is it not euill and if ye offer the lame and the sicke is it not euill offer it now vnto thy gouernour will he be pleased with thee or accept thy person saith the Lord of hoste Now to serue sinne all the dayes of a mans life while he hath health and strength and to beginne to serue God when he is sicke and diseased when he is lame and blind and deafe will God be pleased with this seruice will he accept thy person What great thing is it for thee to giue away thy goods when thou canst keepe them no longer to leaue drunkennesse when thou art come to pouertie and wantest meanes to maintaine thy drinking or what praise is it for thee now to put away thy Concubine when lust faileth and not to leaue sin till sin leaue thee For l Jam te peccata dimittunt non tu illa now it may be rather said thy sinnes leaue thee then thou thy sinnes And although it be true that late repentance if it be sound and serious is neuer too late yet late repentance is seldome sound repentance For m Sâ—ra poenitâ—â—ia aut nulla aut ficia aut dâ—ffiâ—â—â—s late repentance is either none at all or fained or very hard and difficult But some may say the theefe on the Crosse repented at the last houre and was saued I ansâ—ere the sauing Obiect of the theefe on the Crosse at the last houre was an extraordinary Luk. 23. 42. 43. act of Christ to be reckoned amongst his Answ wonders and is left recorded for our consolation letting vâ— thereby know that God is mercifull to sinners that doe repent though it be late and that it is possible for a sinner to be saued at the last houre onely vpon this condition if God then giue him grace to beleeue and repent Wherefore it is said n Vâ—â—s misericordiam invenit hora vâ—tima ne quis despâ—reâ— vnicus ne qâ—i prâ—sumâ—t Aug. one found mercie at the last houre lest any should despaire of the mercies of God and but onely one lest any should presume of Gods mercie Now seeing that there is such folly and danger in deferring repentance let the counsell of Solomon be acceptable vnto vs o â—ccles 12. 1. Remember now thy Creator in the dayes of thy youth And let vs not make light of the counsel of the wise sonne of Syrach saying p Eccles 5. 7. make no tarrying to turne to the Lord and put not off from day to day for suddenly shall the wrath of the Lord come forth and in thy securitie thou shalt be destroied and perish in the day of vengeance S. Ambrose thus reasoneth with the sinner that would still deferre his repentance q Agens poenitentiam ad vltimum reconciliâ—tus si exterit an seâ—â—rus â—â—nc exâ—at â—go non sum securus c. nunquid dico damnabitur non dico Sed nec liberabitur dico c. vis te fraterâ—a dubio liberari vis quod incâ—rtiâ— est euadere age poenitentiam dum sanus es Si enim agis poenitentiam dum sanus es inuenerit te nouissimus dies securuses quia egisâ—â— poenitentiam eo tempore quo peccare potuisti Amb. ad poenitentiam agendam exhort he that repenteth at the last houre and is reconciled and so departeth out of this life whether he be secure and safe from condemnation I am not certains Doe I say he shall be damned I say not so Neither doe I say hee shall be saued But wilt thou my brother be out of doubt concerning thy saluation And wilt thou be deliuered from vncertaintie Repent while thou art in health For if thou doest truely repent in thy health and the last day so finde thee then thou art safe because thou hast repented whilst yet thou mightst haue sinned I wiâ—h that this good counsell of this good Father were receiued of all then would not men be so foolish to hazard their soules to the last houre and venture their saluation vpon vncertaintie then would they not deferre their repentance nor make any tarrying to turne to the Lord but with holy Dauid would r Psal 119. 60. make hast and would not delay to keepe his Commaundements CHAP. XII Of the impediments of Repentance of
Repentance presuming on Gods mercie PResuming on Gods mercy is the second impediment 2 Presuming on Gods mercy Where consider two things that hindreth many from Repentance The wicked man that liueth in sin leadeth an vngodly life because he feeles no iudgement of God fall vpon him for his sinnes presumes to sinne still and pleads for himselfe God's mercifull Christ dyed for sinners c. It is true God is mercifull He is a â—xod 34. 6. 7. the Lord God mercifull and gracious long-suffering and aboundant in goodnesse and truth keeping mercy for thousands forgiuing 1 God is onely mercifull to penitent sinners iniquity transgression and sinne But vnderstand First that God is mercifull onely to penitent sinners to such as b Isay 1. 16. 17. 18. cease to doe euill and learne to doe well to such as c Isay 55. 7. forsake their euill way and returne vnto the Lord to such as d Ezek. 8. 21. turne from all the sinnes which they haue committed and doe that which is lawfull and right And although it be true that God hath mercy and plenty of mercy for sinners though neuer so wicked and vngodly if they truely and vnfainedly repent them of their sinnes yet the mercy of God is not extended to impenitent sinners to such as are obdurate and hardned in their sins not to such as are growne obstinate rebellious and disobedient against the Lord. Impenitent Kaine hard-hearted Pharao and despairing Iudas these find no mercy these dye in their sinnes without mercy onely penitent sinners find mercy Dauid Peter Marie Magdalene and such sinners as haue truely repented of their sinnes haue obtained mercy Secondly God is mercifull indeed but as he is mercifull 2 As God is mercifull so hee is also iust so is he also iust as he is mercifull he is very ready to pardon iniquity and to forgiue sinne but as he is iust he will punish sinners and will in no case spare them that presumptuously goe on in their sinnes As Moses tells the presumptuous sinner e Deu. 29. 19. 20 And it come to passe when he heareth the words of this curse that hee blesse himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst the Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this Booke shall lye vpon him and the Lord shall blot out his name from vnder heauen This serues to reproue those who by no admonition Vse or counsell will be brought to repentance and amendment Against those that presume on Gods Mercy of life but still liue in sinne doe wickedly goe on in sinne from day to day and say God's mercifull but doest thou not heare O man that God is mercifull only to repenting sinners And vnderstandest thou not that as God is mercifull so he is also iust A mercifull Father but also a iust God How then darest thou be so venturous so bold yea so presumptuous to do wickedâ—◠〈…〉 in thy euill course of life yet to bleâ—se thy 〈◊〉 in the euil◠〈◊〉 flatter â—â—y selfe in thy sinnes 〈…〉 well Goâ—â— mercifull because 〈…〉 wil◠〈◊〉 theâ—efore doe wickedly and 〈…〉 Nay â—â—ther because God is mercifull 〈…〉 of our sinnes that we may 〈…〉 â—nd since mercy with the Lord. He that â—â—â—th 〈◊〉 mercifull and yet still sinneâ—h against God shall one day finde that God is a God of â—ustice and will not suffer the sinner to goe vnpunished Whâ—â—â—fore the 〈◊〉 Sonne of Sirâ—ch giueth the presumptuous sinner 〈◊〉 admonition f 〈…〉 Say not his mercy is great hee will be 〈◊〉 for the multitude of my sinnes for mercie and wrath 〈◊〉 from him and his indignation resteth vpon sinners CHAP. XIIII Of the third impediment of Repentance Custome in sinning CVstome in sinning is the third impediment of 3 Custome in sinning Repentance A sinner hauing once gotten a habite and custome of sinning is loath to leaue and very hardly perswaded to forsake his sinne a Consâ—â—tâ—do est altera natura Custome is another nature Through long continuance in sinne sinne groweth to bee a vsuall thing with a sinner As it is vsuall and naturall with him to eate and drinke and sleepe so is it vsuall and euen naturall with him to sinne Custome preuailes with him The Lord greatly reprooues the Iewes for this their custome in sinning comparing them to the Ethiopian and Leopard b Jerem. 13. 23. Can the Ethiopian change his skinne or the Leopard his spots then may ye also doe good that are accustomed to doe euill Letting vs thereby see the Custome in sinning and giuing vs to vnderstand what a great impediment and bindâ—â—â—nce custome in sinning is to repentance and 〈◊〉 of life Were it not an exceeding â—iâ—â—â—cult 〈…〉 for any one to take in hand to waâ—â— the 〈…〉 till it were white So iâ— it an exceeâ—â—â—◠〈…〉 â—o alter and change 〈…〉 that hâ—â—h accustomed â—â—â—selfe 〈…〉 to dâ—e euill 〈…〉 wiâ—l waâ—â— away the thicke 〈…〉 soule saâ—e onely that pure and 〈…〉 the bloud of Iesus Christ which cleaâ—â—â—tâ— vs â—rom all sinne What hinders the common sâ—earer from repenting 〈…〉 â—â—earing what is the cause that he 〈…〉 â—â—earing that euen in hiâ— ordinary communication 〈…〉 with him 〈…〉 as to speake but custome of sâ—earing what hinders the lyer thaâ— hee cannot leaue his lying but custâ—â—e and what makes the drunkard that he 〈◊〉 not leaâ—e his drunkennesse but custome drinking he hath so long continued in that course of life and so accustomed himselfe vnto its that now he cannot leaue it Whosoeuer then would truely repent him of his sins Vse let hiâ— take heâ—d of accustoming himselfe to any sinne Not â—â— accustâ—â—â—â—ur seluâ—â— tâ— any sinâ—â— and that hee doth not vse himselfe to any vicious and sinnefull course of life And to that end euery one of vs ought to be carefull to preuent sinne betime c 〈…〉 Stay the first beginnings of sinne Let not thy heart bee entiâ—ed to delight in euill thoughts suggested by Sathan or if thou pleasest thy selfe in those entising thoughts for a moment yet consent not vnto them Or if thou suffer thy heart to consent yet beware of the practise of sinne or if through the subtill suggestions of Sathan and the corruption of thine owne heart thou hast yeelded to commit iniquity and to doe the euill deed O repent betimes forsake thy euill way continue not in wickednesse lest by thy long continuance in sinne thou accustome thy selfe to doe euill and then it will bee hard for thee to leaue thy sinne hard for thee to do good which hast accustomed thy selfe to doe euill CHAP. XV. Of the fourth impediment of Repentance Hope of long life HOpe of long life is the fourth impediment of 4 Hope of long life Repentance This hope hinders many men
against the Lord by thought word deed we cannot but acknowledge that it is of the Lords mercies that we are not consumed The Lord might in his iustice cut vs off for the very first transgression for one euill thought for one wicked word for one sinnefull deede and when we find the mercy and goodnesse of God so much shewed towards vs as to spare â—s and suffer vs to liue notwithstanding our vile wicked and sinnefull life O how ought wee to acknowledge the goodnesse of God herein and how ought wee to praise the Lord for his mercy and patience towards vs in suffering vs so long Wherefore a sinner should be so far from making the patience of God to be an occasion of deferring that it ought rather to hasten his repeatance And he should reason thus hitherto I haue liued in sinne and done wickedly and yet the Lord hath beene â—o gracious vnto me that he hath spared me he might haue cut me off in the midst of my sinnes it is of the Lords mercies that I am not consumed and now I know not whether the Lord will forbeare me any more Wherefore I will delay the time no longer I will now repent I will now returne vnto the Lord the patience and long-suffering and the goodnesse of the Lord shall lead me to repentance CHAP. XIX Of the shortnesse of our life of the certaintie of death and the vncertaintie of the day and houre of death and how in regard of these its necessarie for a sinner to repent THirdly its necessarie for a sinner to repent of his sinnes and to amend his life in regard of 3 The shortnesse of mans life the shortnesse of our life In the first age of the world men liued long because as yet sin was not multiplied in the world for as one saith a Dâ—câ—râ—â—tus est 〈…〉 decâ—â—sus sâ—â—â—â—dum 〈…〉 cap. â—6 the course of mans life was shortned according to the increase of some For when sinne beganne to be multiplied on the earth when the wickednesse of man was great in the earth then did God drowne the world of the vngodly and shortned the dayes of man so that whereas in the beginning of the world and before the stood men liued eight or nine hundred yeere after the floud they attained not two hundred for Abraham liued but an b Gen. â—5 7. hundred threescore and fifteene yeeres And Iacob counteth his dayes to be c Gen 47. 9. an hundred and thirtie And in the time of Moses the dayes of mans life were counted but d Psal 90. 10. threescore and ten The Scriptures speake thus of the shortnesse of mans life Iob saith e Iâ—b 14. 1. Man that is borne of a woman is of few dayes Dauid thus f Psal 39. 5. behold thou hast made my dayes as an hand-breadth and mine age is as nothing before thee verily euery men at his best state is altogether vanitie Our life for the shortnesse thereof is compared to things of great swiftnesse and short continuance Iob compares our life to a g Job 7. 6. Weauers shuttle to a running h Iob. 9. 25. 26. Post to the swift Ships and to the flying of an Eagle hasting to the prey to a i Iâ—b 14. 2. flower of the field that is soone cut downe and withered as alâ—o to a shaddow that fleeth and continueth not Dauid to the k Psal 103. 15. grasse and slower of the field which in the morning flourisheth and groweth vp in the euening is cut downe and withereth St Iames to a l Iam. 4. 14. vapour that appeareth for a little time and then vanisheth away The woman of Tekoa in her parable compares the life of man to m 2 Sam. 14. 14. water spilt on the ground which cannot be gathered vp againe and indeed n Pretâ—reunt annâ—m refluentis aquae our yeeres passe away as the running waters For as all Riuers runne into the sea from whence they came so doe all men runne and hast to the earth from whence they came Our life is nothing else but a passing from life and a tending to death For from our infancie we passe to child-hood from childhood to young age from yong age to middle age from middle age to old age and from old age to death Now the shortnesse of our life ought to be a great motiue to perswade vs to repentance and amendment of life And to be warie how we spend our dayes This Moses the man of God teacheth vs from the consideration of the shortnesse of our life for hauing told vs that the length of our dayes is but threescore yeares and ten hereupon prayes and therein teacheth vs to pray o Psal 90. 12. so teach vs to number our dayes that we may apply our hearts vnto wisedome This reprooues the great folly of those who spend their daies in vanitie and wickednesse liuing at ease passing Vse away their time in eating and drinking and making Against those who spend the shoâ—t time of their life ill merrie considering not how short their life is nor how soone and suddenly they may be cut off and their daies come to an end It is with manie as Iob saith p Iob. 21. 13 they spend their dayes in wealth and in a moment goe downe to the graue It is the prayse of Moses that when he was in Pharaoh's Court and might haue liued there in all worldly honour and enioyed his pleasures at full yet q Heb. 11. 25. he refused to be called the sonne of Pharaoh's daughter chusing rather affliction with the people of God then to enioy the pleasures of sinne for a season Letting vs thereby vnderstand two things first that the pleasures of sinne are but for a season secondly that a wise man as Moses will not aduenture the losse of felicitie in heauen which is euerlasting for the enioying of the pleasures of sinne for a season Sinne is committed in this present life and this life is but short we are but of small continuance here and therefore if a man should giue himselfe to all sports and mirth that could be inuented and solace himselfe in all worldly delights and earthly pleasures euen to satietie yet these pleasures would be but for a short time but for a season now no wise man none but a very foole will buy his pleasures so deare as for the enioying of his earthly pleasures to loose heauenly ioyes and for the winning of things temporall to loose things eternall Fourthly its necessarie for a sinner to repent and amend 4 The certaintie of Death his life if he consider the certaintie of death Our life is but short and death is certaine God hath determined the end of mans dayes vpon earth After that Adam had finned God said vnto him r Gen. 3. 19. dust thou art and vnto dust shalt thou returne Iob saith Å¿ Iob 14. 10. Man dieth and wasteth away yea man giueth
him that would be deliuered from spirituall or freed from eternall iudgements and that would be saued from hell and condemnation to repent of his sinnes to purge and cleanse his heart from wickednes that he may be saued as saith the Prophet Ieremie l Iere. 4. 14. O Ierusalem wash thine heart from wickednesse that thou maist be saued Consider then O man if the hand of God be vpon thee afflicting thee with any outward calamitie and affliction in thy bodie goods and outward state thy remedie is to humble thy selfe before the Lord with Hezekiah to pray vnto thy God and to weepe for thy sinnes with the Niniuites to fast and weepe and pray and to turne from all thy euill wayes that so the Lord may be gracious vnto thee and turne away his anger from thee that thou maiest be preserued Moreouer if the Lord lay vpon thee spirituall iudgements afflicting thy soule and wounding thy conscience with the bitter remembrance of thy sinnes the way to finde rest and comfort to thy soule is to seeke to Christ to come to Christ by faith and repentance confessing thy sinnes and earnestly suing for the pardon of thy sinnes that so Christ may giue thee rest And if thou standest in feare of hell and condemnation if thou bee fearefull of that lake of fire the way and meanes to escape hell and condemnation is now to repent of thy sinnes now to cleanse thy heart from wickednesse now to rise from the death of sinne to the life of righteousnesse and now to haue thy part and portion in the first resurrection and then the second death shal I haue no power ouer thee In a word if we would be preserued from the wrath of God in this life and saued from hell and condemnation in the life to come we must now repent and returne to the Lord now be renewed in minde and reformed in life or else we cannot be saued CHAP. XXIIII Shewing that Repentance procureth blessings Temporall Spirituall and Eternall where of the ioyes of Heauen how these ought to be a most forcible motiue to perswade euery one to repent and to serue God and what comfort they bring THat Repentance remooueth Iudgements hath beene shewed Secondly repentance is also profitable for 2 It procureth blessings Threefold the procuring of blessings And those also threefold Temporall 1 Temporall Spirituall and Eternall Repentance is a meanes to procure First temporall blessings The Prophet Esay hauing exhorted to repentance and amendment of life a Isa 1. 16. 17. Wash ye make you cleane c. Annexeth this promise b Vers 19. If yee be willing and obedient ye shall eate the good of the land So Ieremie c Jer. 7 5 6. 7. If ye throughly amend your waies and your doings c then will I cause you to dwell in this place so likewise the Prophet Ioel hauing exhorted to repentance d Ioel. 2. 12. 13. therefore now saith the Lord turne ye euen to me with fasting and weeping and with mourning c. annexeth a promise of temporall blessings e Vers 19. The Lord will answere and say vnto his people behold I will send you corne and wine and oyle ye shall be satisfied therewith Secondly spirituall blessings as mercy pardon and 2 Spirituall forgiuenesse of sins the Lord by his prophet Isaiah exhorteth to repentance and vpon repentance maketh a large promise of forgiuenesse of sinnes f Isa 1. 16. 17. 18. Wash ye make you cleane put away the euill of your doings from before mine eyes cease to doe euill learne to doe well c. Come now and let vs reason together saith the Lord though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Againe g Isa 55 7. Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercie vpon him and to our God for he will abundantly pardon S. Peter in his Sermon to the Iewes hauing laid to their charge the crucifying of Christ exhorteth them to repentance with a promise of mercie and forgiuenesse h Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes Againe he saith i Acts 3. 19. Repent ye therefore and be conuerted that your sinnes may be blotted out Mercie is promised to penitent sinners yea and that free mercy and forgiuenesse so promiseth the Lord by Ezekiel k Eze. 18. 21. 22 If the wicked will turne from all his sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and right he shall surely liue he shall not die All his transgressions that he hath committed they shall not be mentioned vnto him And by Ieremy hee saith l Ier. 31. 34. I will forgiue their iniquitie and I will remember their sinne no more Thirdly eternall blessednesse Which eternall blessednesse 3 Eternal where of is to be considered First in regard of the excellency of the place of happinesse prepared for all those that haue repented of their 1 The excellency of the place of happinesse sinnes and are washed from their wickednesse The place of eternall happinesse is Heauen whither Christ ascended S. Marke speaking of the ascension of Christ saith m Mar. 16. 19. Hee was receiued vp into Heauen And whither Christ the head is ascended thither shall his members also ascend they shall be where he is As hee himselfe saith n Iohn 14. 2. 3. I goe to prepare a place for you And if I goe and prepare a place for you I will come againe and receiue you vnto my selfe that where I am there ye may be also Many excellent things are spoken of this heauenly place It is called a Kingdome o Mat. 25. 34. Come ye blessed of my Father inherite the kingdome prepared for you It is called the kingdome of God p 1 Cor. 69. Know ye not saith S. Paul that the vnrightous shall not inherite the kingdome of God It is called the kingdome of Heauen q Math. 7. 21. Not euery one saith our Sauiour that saith vnto me Lord Lord shall enter inthe kingdome of heauen And it is called an r 1 Pet. 1. 4. Inheritance incorruptible and vndefiled that fâ—â—deth not away reserued in heauen for vs And this place of happinesse is all glorious and beaâ—fuâ—l So S. Iohn describeth the heauenly Ierusalem the Cittie of God Å¿ Reu. 21. 18. 19. 20. 21. The building of the wall of it he saith was of Iâ—sper and the Cittie was pure gold like vnto cleaâ—e glasse And the foundations of the wall of the Cittie were gaâ—â—â—shed with all manner of precious stones c. And the twelue gates were twelue Pearles euery seuerall gate was of one â—earle and the street of the Cittie was pure goâ—â— as it were transparent
THE WAY TO THE CELESTIALL PARADISE Declaring how a Sinner may be saued and come to life euerlasting Contained in three bookes The First sheweth that a Sinner may be saued come to life euerlasting By Faith apprehending Christ for his iustification applying to himselfe the promises of the Gospell made in Iesus Christ The Second sheweth that a Sinner may be saued come to life euerlasting By Repentance hauing his sins washed away in the bloud of the Lambe Iesus Christ The Third sheweth that a Sinner may be saued come to life euerlasting By Prayer calling vpon God in the name of Iesus Christ By ROBERT WHITTELL Minister of the GOSPELL IEREM 6. 16. Thus saith the LORD stand in the wayes and see and aske for the old paths where is the good way and walke therein and ye shall finde rest to your soules LONDON Printed by Edw. Griffin for Ralph Rounthwaite and are to be sold at his shop in Pauls Church-yard at the signe of the golden Lyon 1620. TO THE RIGHT HONOVRABLE FRANCIS LORD VERVLAM Lord Chancellor of ENGLAND one of his Maiesties most honourable Priuie Councell Grace mercy and peace be multiplied RIGHT HONOVRABLE GREAT is the excellency of the creatures of God for God taking a view of the workes of his hands a Gen. 1. 31. saw euery thing that hee made and behold it was very good And amongst all the visible creatures greater is the excellent dignity of Man made with an erect body a countenance full of maiesty and with eyes looking vpward towards Heauen the place of his future habitation whereas all other creatures looke downward And in Man farre more excellent is his better part the Soule b Gâ—n 1. 27. created in the image of God expounded by S. Paul to bee c â—ph 4 â—4 righteousnesse and true holinesse God hath not made vs as S. Augustine saith d Aug. Solil q. â—â—p 7. of that sort of creatures which haue onely a being or which haue a being and increasing nor of that sort of creatures which haue not onely a being and increasing but sence but God hath made Man hauing not onely a being and encreasing and sence but hath made him little inferiour to the Angels because he hath giuen him reason and vnderstanding to know God And this diuine and incorporeall substance the Soule is created and infused into the body not onely to giue life and sence and motion to the body and to set it on worke to performe the actions of this life but especially that the body may bee the soules instrument of doing good that while we liue on earth the whole man may glorifie God both in body and soule as S. Paul exhorteth e 1 Cor. 6. 20. Glorifie God in your body and in your spirit which are Gods And these two the soule and body liue together but they die not together for when the body decayeth and dieth the soule liueth yea liueth to liue with the body that sleepeth in the dust of the earth when as at the f 1 Thess 4 16. voyce of the Arch-Angell and with the trump of God it shall g Dan. 12. 2. awake and rise and then the same soule and body being vnited and ioyned together againe shall h 2 Cor. 5. 10. appeare before the iudgement seat of Christ that euery one may receiue the things done in his body according to that he hath done whether it be good or bad And seriously considering that this is the certaine state of Man to liue heere on earth for an i Iob. 14. 14. appointed time then to die and after that to come to iudgement as the Apostle saith k Heb. 9. 27. It is appointed vnto men once to die but after this the iudgement as also waighing well the ouerspreading iniquity of these last euil dayes wherby not onely l 2 Pet. 2. 7. 1. the soule of many a righteous Lot is vexed in seeing and hearing from day to day the filthy conuersation and vnlawfull deedes of the wicked but God is greatly dishonoured his Saboth prophaned and his worship neglected and for neglecting the offered meanes of saluation many perish lose their soules and depriue themselues of the Kingdome of God I cannot sufficiently bewaile the carelesse security and the exceeding great neglect that is in many about the sauing of their poore soules For that men endued with reason vnderstanding being wise and carefull enough for the things of this world should be so voyd of vnderstanding as not to prouide for and preserue the better part the Soule not to prepare an habitation and resting place for the soule in the Celestiall Paradise but carelesly to passe ouer their dayes and suffer their poore soules to perish euerlastingly O carelesse security For this cause Right Honorable I haue for many yeeres bended my studies and framed my selfe to m 1 Cor. 1. 23. preach Christ crucified n Heb. 6. 1. laying the foundation of repentance from dead workes and of faith towards God That â—o men hearing of Christ might beleeue in him and beleeuing in him might repent of their sinnes redresse their wayes and amend their liues and in all vertue grace and goodnesse be followers of Christ and hauing both faith and repentance might be more easily stirred vp to deuout prayer and calling vpon the name of the Lord that they might be saued And being mooued and now at the length resolued to bring forth some of my more priuate labours to more publique view I haue like a young Merchant aduentured this my Ship vpon the dangerous seas of mens different opinions and various conceits and therefore it is in danger specially in this my first voyage to bee tossed with some stormy windes of euill censure and sinister interpretation But my comfort is this my Ship is sound and my commodities not corrupt And to the end that these my labors may finde better entertainment into whose hands soeuer they shall come I haue heeretofore determined and doe now presume to dedicate them to your Honour humbly crauing your Honors fauourable acceptance of the same I dare not say to your Honor of this my booke as the Iewes sayd vnto Christ of the Centurion o Luâ—e 7. 4. Dignus est it is worthy that your Honour should accept it but I rather say in the Centurions owne words p Matth 8. 8. Non sum dignus I am not worthy to bee graced by your Hon. Greatnesse for I am conscious of mine own vnworthinesse Neither is my booke worthy either for sublimity of stile or eloquent phrase or profundity of learning to craue so honourable patronage The matter is it which I commend vnto your Honour The way to the Celestiall Paradise A way which the wise men of the world refuse to walke in counting it foolishnesse which ignorant men dreame not of because their eyes are blinded which the naturall man knoweth not because it is spiritually discerned which worldly men thinke not
of because they are earthly minded which prophane people despise being irreligious which wicked and vngodly men regard not because their hearts are hardned which hypocrites know but will not walke in the same except it be in the sight of men to haue the praise of men and wherein good men walk but with many failings wandrings and goings astray And to the end that the wise men of the world may be more wise to saluation that ignorant soules may bee inlightned with the knowledge of the truth that the naturall man may be borne againe may awake from the dead sleepe of his sinnes and liue the life of grace that worldly minded men may bee lesse earthly and more heauenly minded that prophane people may be more religious that wicked and vngodly men may come to repentance that hypocrites may bee more zealous and sincere and that the godly may be more confirmed in the good way and more encouraged to hold on the good course which they haue begun that continuing to the end they may bee saued I haue penned this Treatise Declaring how a sinner may bee saued and come to life euerlasting Which if it may finde fauour in your Honours eyes it will be more welcome to the world I shall be more encouraged in the worke of the Lord and be for eâ—er bound to q Ephâ—s 3. 14. bow my knees vnto the father of our Lord Iesus Christ in your Honours behalfe that as the Lord of his mercy and goodnesse hath giuen you great honour on earth so he would graciously preserue and increase your honour heere and crowne you with glory honour and immortality in the Celestiall Paradise Your Honours in all duty to be commanded ROBERT WHITTELL TO THE CHRISTIAN READER Grace and peace from GOD our Father and from the Lord IESVS CHRIST COurteous Reader this Booke in my first thoughts was intended to be but a Manuall but my meditations enlarging themselues it is growne to this bignesse And now being come into thy hands I craue of thy courtesie two things to read it and to practise it First to read it and in reading it first to reade it wholly and throughout not heere a leafe and there a leafe to read by snatches and peeces is vnprofitable Secondly to read it deliberately both for the better vnderstanding of it as also for the auoyding of rash censure things hastily read and not well vnderstood easily beget vniust censure Thirdly in reading it despise not my plaine and humile stile for I put not my selfe forth to this open view to humor thee with pleasing words nor to tickle thine eare with affected eloquence but to saue thy soule and to bring thee to the Celestiall Paradise which cannot bee performed with a 1 Cor. 2. 1 4. excellency of speech nor with enticing words of mans wisdome but in the demonstration of the Spirit and of power And lastly reiect it not because others haue formerly written of the same subiects for I haue not drawen much water out of any of their fountaines neithâ—r haue I trodden farre in any of their steps for Matter if I haue sometimes lighted my darke candle at the cleere light of the graue Fathers or any of their Sonnes of later times that 's none other thing then the Fathers themselues and after them all learned men which haue written almost of any subiect haue formerly vsed And for my Methode and manner of handling these Treatises of Faith Repentance and Prayer I haue I confesse consulted with many Authours but directly followed none my Methode is mine owne for which I acknowledge my selfe bound first to God next to my b D. Downame B. of Derry Tutor then to Art How many learned men haue beene exercised in Controuersies and haue manifested the diuersities of gifts vpon the same subiects How many Commentaries Expositions and Postills are now extant the later still sucking moisture and fatnesse from those which haue gone before whether men exercise themselues in Controuersies Commentaries or Treatises that saying of the Apostle is verified in all c 1 Cor. 12. 4. There are diuersities of gifts but the same Spirit Hauing read it in the second place I desire whosoeuer thou art that readest to practise it The reading of good bookes and not practising what thou readest as it may augment thy knowledge so will it adde to thy punishment Good Reader I shew vnto thee here The way to the Celestiall Paradise walke in the same that at thy last end thou mayest enter into that Heauenly Paradise Heere is the path of life which will bring thee into the presence of God where there is d Psal 16. 11. fulnesse of ioy and at whose right hand there are pleasures for euermore I declare vnto thee how thou mayest be saued and come to life euerlasting O then I beseech thee by the mercies of God whiles thou hast time vse meanes to saue thy soule and suffer not thy soule to perish for which Christ died If thou hast read this Booke and findest thy selfe no whit bettered neither for information nor reformation nor consolation then thou hast read in vaine and vnderstood in vaine and I haue bestowed on thee labour in vaine But if thou hast so read it and vnderstood it as that therby thy vnderstanding is inlightned thy iudgement informed thy life amended thy faith stablished thy zeale enflamed thy conscience pacified and thy soule comforted then not vnto me but vnto the LORD ascribe the glory and this I pray thee doe Praise thou the LORD and pray for me Thine in Christ Iesus R. W. THE ANALYSIS OF THE FIRST BOOKE Of the way to the Celestiall Paradise Concerning Faith in Iesus Christ THE first book consisteth of 2 parts 1. The preface wherein 4 things 1. The way to the Celestiall Paradise in generall chap. 1. pag. 1. 2. The Diuision of the whole Treatise pag. 4. 3. The order of the Treatise chap. 2. ibid. 4. The partition of the first booke cha 3. pag. 6. 2. The subiect Matter wherein ten things are to bee considered 1. The diuerse significations of Faith and what is meant by Faith in this Treatise chap. 4. p. 7. 2. The diuerse sorts and kindes of Faith and which is the true Faith ch 5. Faith 1. In regard of the circumstance of time is two-fold 1. The faith of the Fathers before Christ p. 9. 2. Of vs who liue after Christs comming in the flesh ibid. 2. In regard of the effect thereof is two-fold 1. Fruitfull in good works ibid. 2. Vnfruitfull ibid. 3. In regard of the quantity thereof is two-fold 1. A little and weake faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. 2. A great and strong faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 4. In regard of the subiect persons in whom it is is foure-fold 1. Historicall pag. 11. 2. Temporary ibid. 3. Miraculous pag. 12. 4. Iustiâ—ying pag. 13. 3. That there is but one true sauing faith cha 6. wherin three things 1. What true sauing
5. Conflict between the flesh and the Spirit twofold 1. A striuing against sin p. 92. 2. A striuing against doubtings pag. 93. Vse Examine our selues by these inward signes whether we haue the true faith p. 94. 2. Outward ch 18. they are 4. 1. Patience p. 96. two-fold 1. In suffering afflictions pag. 97. therein two things 1. How our sufferings may please God Three things required thereunto ibid. 1. To suffer for the name of Christ p. 97. 2. To suffer for weldoing p. 98. 3. To suffer patiently ib. 2. Motiues to perswade to patience and they are three 1. The Scripture by 1. Testimonies p. 99. 2. Examples ibid. 2. The Necessity thereof p. 100. for Afflictions are 1. Trials of our faith and patience p. 101. 2. Meanes to cleanse our hearts from sinne ibid. 3. Without Afflictions wee cannot come to Heauen p. 102. 4. Without Afflictions wee are no sons of God p. 103. 3. The Benefit thereof for Afflictions are 1. A meanes to humble vs. p. 104. 2. A meanes to stirre vp the graces of God in vs. ibid. 3. A meanes to bring vs neerer vnto God ibid. 4. A Signe of Gods loue p. 105. Vse 1. Patiently to endure afflictions ibid. Vse 2. Against Impatience threefold 1. Murmuring against God pag. 106. 2. Limiting God p. 107. 3. Fainting vnder the Crosse ibid. 2. In suffering wrongs and iniuries from men chap. 19. And therin two things 1. The sorts and kindes of wrong pag. 108. three-fold To a mans 1. Body 2. Goods 3. Good name and that 1. Secretly p. 108. 2. Openly two waies By 1. Word p. 109. 2. Deed. ibid. 2. To suffer wrong patiently p. 110. where Motines thereunto 1. Testimonies of Scripture p. 110. 2. Examples of suffering wrong 1. In body p. 111. 2. In goods ibid. 3. In good name ibid. 4. In body goods and good name p. 112. Quest Whether is a Christian bound so to suffer and forbeare all wrongs as that in some cases he may not seeke to right himselfe by lawfull meanes p. 113. Answ Patience in suffering wrongs is to bee shewed two waies 1. In forbearing foure things 1. Rash anger hatred malice c. pa. 114. 2. Reprochfull speeches ib. 3. Priuate renenge ibid. 4. Suing at law about lesser wrongs pa. 115. and heere Rules are to bee obserued 1. Not to goe to law in the first place P. 115. 2. Not to hate the person of our enemie pa. 116. 3. Not to vse the rigour and extremity of law ibid. 2. In forgiuing wherein two things 1. To forgiue the party that hath done the wrong pag. 116. 2. Concerning the wrong done and therein three things 1. To passe by small offences pag. 117. 2. In greater wrongs to cleere our owne innocencie and then to put vp the wrong ibid. 3. In greatest wrongs a man may vse the benefit of Law so it be in a lawfull manner p. 118. Vse 1. Against priuate reuenge Where Reasons to disswade from Reuenge 3. 1. Reuenge more enrageth the aduersary p. 118. 2. Hee that reuengeth his owne cause vsurpeth Gods office p. 119. 3. Rather bee auenged on thy sins ibid. 2. Against those that goe to Law for small offences and the least iniuries ibid. 3. Against those that will not forgiue their enemies Where Reasons to mooue vs to forgiue and that freely For 1. God commandeth it p. 121. 2. Christ forgaue his enemies ibid. 3. Except we forgiue we cannot bee forgiuen ibid. 2. Reformation of life Chap. 20. p. 122. Vse 1. To giue testimony of our faith by a godly life For therby we 1. Glorifie God p. 124. 2. Adorne the Gospell of Christ ibid. 3. Stop the mouths of those which speake euill of the way of the Lord. ibid. Vse 2. Against those that say they haue faith and are not reformed in life pag. 125. 3. Workes of mercy chap. 21. Where of the extent â—f charity to all duties of mercy both corporall and spirituall p. 129. Vse 1. To giue testimony of our faith by our workes of mercy and deeds of charity p. 131. Vse 2. To reprooue 1. Coldnesse of charity p. 132. Discerned by foure things 1. Deferring the poore p. 132. 2. Giuing almes with an vnwilling minde ibid. 3. Stopping the eare at the cry of the poore ibid. 4. Chiding away the poore p. 133. 2. Want of Hospitality p. 134. Where the cause of the decay of Hospitality is enquired found to be 1. In generall Sinne. p. 135. 2. In particular 1. Contentions suing at law ibid. 2. Excesse in eating and drinking ibid. 3. Whoredome p. 136. 4. Pride in apparrell ibid. 5. Oppression ibid. 6. Sacriledge ibid. 4. Confession of Christ before men Chap. 22. two-fold 2. In time of peace two-fold 1. Not to be ashamed of the profession of the Gospell p. 138. For 1. God requireth it ibid. 2. God promiseth a reward vnto it p. 139. 2. To bee constant in our profession ibid. Vse To reprooue 1. Those that are fearefull to professe the Gospell by reason of disgracefull speeches vniustly cast vpon them that professe the Gospell ibid. 2. Those that are still doubtfull and not setled in iudgement for the truth of religion p. 141. 3. Lukewarme professours ibid. 4. In time of persecution two-fold 1. To stand to our faith when wee are called in question for it p. 142. 2. To stand in defence of our faith vnto the death p. 143. Vse Against temporary faith and formall profession pag. 145. THE ANALYSIS OF THE SECOND BOOKE Of the way to the Celestiall Paradise Concerning Repentance THE second book consisteth of two parts 1. The Preface containing two things 1. The order of the Treatise Chap. 1. pag. 149. 2. The partition of the Treatise pag. 150. 2. The subiect Matter wherein six things are to be considered 1. What Repentancâ—â— chap. 2. Wherein is declared that 1. Repentance is a gift of God p. 151. Vse Against those who thinke that they can repent when they please p. 153. 2. Thereunto are required three things 1. The feare of God p. 151. 2. A change of minde p. 152. 2. A turning from sin vnto God p. 153. 2. The parts of Repentance two ch 3. 1. Mortification pag. 155. 2. Viuification ibid. Vse To reprooue 1. Those who turne from no sinne p. 156. 2. Those who turne from one sinne to another ibid. 3. Those who turne to their sinnes againe pag. 157. 3. The Manner how a sinner may truely repent And what things are required therevnto ch 4. where consider 2 things 1. Six steps degrees wherby a sinner is going down towards Hell 1. An entising of the heart to a liking â—of sinne with a voluntary delight therin p. 159. 2. The hearts consenting vnto sinne ibid. 3. Doing euill ibid. 4. Continuance in euill ibid. 5. Custome in sinning ibid. 6. Obstinacy in sinning ibid. 2. Six steps degrees wherby a sinner ascendeth to Heauen Or six things required to true RepeÌ„tance 1. The knowledge of sin p. 160. wherin two things 1
What knowledge of sin is required where consider that the knowledge of sin is two-fold 1. Generall p. 161. 2 Particular two-fold To know our sinnes 1. Which they are ibid. 2 What manner of ones they are known by their 1. Cause pag. 162. 2. Effects two 1. Shame ibid. 2. Death p. 163 3. Adiuncts three 1. Foule ibid. 2. Great ibid. 3. Many ibid. 2. How a sinner may come to the knowledge of his sinnes namely by the Law p. 164. Vse 1. To know our selues p. 164. which is necessary 1. For our humiliation p. 166. 2. To cause vs to seeke to the Lord for grace and mercie ibid. Vse 2. Against those who haue no sence or feeling of sinne ibid. 2. Godly sorrow chap. 5. Where is shewed that sorrow for sin is two-fold 1. Legall pag. 169. 2. Euangelicall ibid. two fold 1. Contrition Or Inward sorrow for sinne Wherein 4 things 1. What it is p. 170. 2. How it is wrought two waies by 1 The Spirit of God ibid. 2. Preaching Christ crucified p. 171. 3. Signes thereof sâ—â—â—â— 1. Carefulnesse p. 173. 2. Clearing our selues ibid. 3. Indignation ib. 4. Feare ibid. 5. Desire ibid. 6. Zeale p. 174. 7. Reuenge ibid. 4. Motiues thereunto foure 1. God requireth it p. 175. 2. All penitent sinners haue had it ibid. 3. It s necessary for 1. Except the heart be rent sinne still remaineth in the heart p. 176. 2. Ezcept wee breake our hearts for our sinnes God will breake vs in his wrath ibid. 4. It s profitable for 1. It is a sacrifice to God ibid. 2. Godly sorrow hurteth not ibid. 3. Sorrowing for sinne in this life will keepe vs from sorrowing in the life to come p. 177. Vse Against those who breake their heart with worldly sorrow but haue little sorrow of heart for their sinnes ibid. 2. Outward sorrow for sin Chap. 6. And therein two things 1. How a penitent sinner may rightly mourn for his sinnes wherein foure things 1. For whom p. 179. 2. For what ibid. 3. The time when p. 180. 4. The measure of mourning for sinne And therin these Rules are to be obserued 1. Sorrow for sinne must bee greater then for any worldly want or losse For 1. Sinne is the cause of all euill pag. 180. 2. A man may be saued without riches but not without Repentance ibid. 3. The soule once lost cannot bâ— recâ—uered pag. 181. 2. For great sinnes we must haue great sorrow ibid. 3. There must be a moderation in mourning for sinne ibid. 2. Motiues to perswâ—de to mourning and weeping for sinne 4. 1. God requireth it ibid. 2. Penitent sinners haue wept and mourned for their sinnes pag. 182. 3. It s necessarie 1. In regard of our sinnes which were the cause of Crucifying Christ ibid. 2. Our eyes conâ—ay much euill to the heart pag. 183. 3. Sinne is the cause of miserie ibid. 4. Either now wee must mourne and weepe or we shall hereafter ibid. 4. It s profitable For 1. Mourning and weeping for sinne is a meanes to obtaine mercy ibid. 2. Mourning and weeping for sinne is a meanes to pacifie Gods anger pag. 184. 3. Teares shed for sinne are pleasing to God and delightfull to the Angels ibid. 4. They that mourne shall be comforted ibid. Vse Against those who mourne and weepe greatly for outward crosses but vâ—rie little for their sinnes pag. 185. 3. Confession of sinne Chap. 7. two-fold 1. Publique two-fold 1. Of the whole Congregation pag. 187. 2. Of any one that hath offended the Congregation ibid. 2. Priuate two-fold 1. To Man In two respects 1. For satisfaction ib. 2. For consolation pag. 188. 2. To God and therein 4. things 1. What it is ibid. 2. The kinds of it two-fold 1. Generall ibid. 2. Particular pag. 189. 3. The manner of making confession aright And therein sixe things 1. That it be with premeditation pag. 189. 2. That it be in truth ibid. 3. That it be accusing not excusing pag. 190. 4. That it be a confession of sinne and iniquitie ibid. 5. That it be a confession of our owne sinnes ibid. 6. That our confession be made vnto God ibid. 4. Motiues to Confesse our sinnes vnto God 2. 1. It s necessarie For 1. God is principally offended by our sinnes pag. 191. 2. Without confession we can haue no remission ibid. 3. If we doe not confesse our sinnes vnto God yet God seeth and knoweth them pag. 192. 2. It s profitable For 1. By confession we obtaine remission pag. 193. 2. Confession of sinnes is a meanes to turne away Gods wrath ibid. 3. By confession the soule is eased and the conscience pacified ibid. Vse To reproue 1. Those who will not confesse but hide and couer their sinnes Which is 1. Foolish pag. 194. 2. Dangerous pag. 195. 2. Those that excuse their sinnes ibid. 3. Those that defend their sinnes pag. 196. 4. Forsâ—kinâ— of sinne Chap 8. therein two things 1. What things are required â—o the forsaking of sin Three 1. That we forsake all and euery sinnâ— pag. 197. 2. That we forsake the occasions of euill with the prouocations therunto p. 198. 3. That we forsake sinne with the adherents pag. 199. 2. Motiues tâ— perswade thereunto Three 1. The Scripture pag. 200. 2. The Necessâ—â—y therof Two-fold 1. It puts a difference betweene true and false Repentance pag. 201. 2. Except wee forsake our sinnes nothing that we doe can please God pag 202. 3. The benefit there of Twofold 1. To a mans temporall state Prosperitie ibid. 2. To his spirituall state 1. Mercie pag 203. â— No more remembrance of sinne ibid. Vse To reproue 1. Those that continue in sinne Which continuance in sinne is dâ—ngâ—rous For 1. Continuance in sinne ouerburdeneth the soule pag. 203. 2. The soule groweth worse thereby ibid. 3. They that continue still in sin shall be seuerely punished pag. 204. 2. Those who leaue some sinnes but will not forsake all pag. 205. 3. Those who will not make restitution of their euill gotten goods pag. 206. 4. Those who leaue sinne for a season and afterwards fall to their sinnes againe pag. 207. 5. Reformation of life chap. 9. Therin three things 1. Meanes whereby a sinner may come to amendment of life two 1. working of the Holy Spirit pag. 208. 2. The Word of God p. 209. 2. After what manner Amendment of life is wrought in a sinner wherein three things 1. There must bee an vtter forsaking of our old conuersation ibid. 2. It must bee in the whole man ibid. 3. It must haue it beginning within p. 210. 3. Motiues to perswade to Amendment of life three 1. God requireth it ibid. 2. The Necessity therof is great For 1. By nature wee are in a corrupt state p. 212. 2. Except we be renued reformed we cannot see the Kingdome of God ibid. 3. A sinner that will not be reformed doth cast away his soule p. 213. 3. The Benefit thereof threefold 1. Outward prosperity ibid. 2. Spirituall happinesse p. 214. 3.
Eternall glorie ibid. Vse 1. To trie our selues whether wee bee come to Amendmenâ— of life pag. 214. Vse 2. Against those who onely câ—ase from some euill but doe no good pag. 216. 6. Perseuerance in grace Or Continuance in well-doing to the end chap. 10. Therein two things 1. That a Christian may perseuere and continue to the end For 1. A good and sound Christian shall not be mooued p. 218 2. God that hath giuen grace will finish it ibid 3. They that are iustified shall bee glorified ibid. 4. The Elect are reserued vnto saluation in Heauen ibid. 2. Motiues to perswade to perseuerance foure 1. God requireth it p. 219. 2. Holy men haue continued in their goodnesse vnto the end ibid. 3. The necessitie thereof two-fold 1. All that begin well doe not end well p. 219. 2. Except wee continue to the end we cannot obtaine the crowne of life p. 220. 4. The Benefit thereof four-fold 1. Saluation ibid. 2. A Kingdome ibid. 3. A Crowne ibid. 4. Eternall life ibid. Vse Against those who fall backe from grace and goodnesse p. 221. 4. The time of Repentance Chap. 11. three-fold 1. The time of this present life p. 223. Vse Against Purgatorie ibid. 2. The time of grace p. 224. Vse Not to harden our hearts against the voice of the Lord calling vs to repentance ibid. 3. The time present p. 225. Vse Against those that deferre their Repentance pag. 226. And they that defer their Repentance doe foolishly For 1. Thereby a sinner longer continueth in his sinnes pag. 226. 2. No man is certaine of the time to come p. 227. 3. Hee that deferreth his repentance till olde age is then vnfit to repent ibid. 4. No man is sure that hee shall haue grace to repent heereafter p. 228 5. He that hath serued sin all his life time knoweth not whether God will accept his seruice in his old age p. 229. 5. Impediments which hinder sinners from Repentance chap. 12. And they are foure 1. Doing euill and escaping pag. 231. two-fold 1. In their owne experience pag. 231. 2. In the example of others pag. 233. Vse Against those that doe euill and thinke alwayes to goe vnpunished ibid. 2. Presuming on Gods mercy cha 13. Where consider two things 1. That God is onely mercifull to penitent sinners p. 234. 2. As God is mercifull so hee is also iust pag. 235. Vse Against those that presume on Gods mercy ibid. 3. Custome in sinning Chap. 14. Vse Not to accustome our selues to any sinne p. 237. 4. Hope of long life chap. 15. Vse Not to deferre our Repentance vpon hope to liue long p. 239. 6. Motiues and perswasions to Repentance Chap. 16. And they are foure 1. Testimonies of Scripture p. 240. 2. Examples of penitent sinners ibid. Vse To reprooue Those who are willing to imitate the Saints in their sinnes but not in their repentance p. 241. 3. The necessity of Repentance cha 17. In regard of 1. The Benefits of God p. 243. Vse Gods benefits should worke in vs repentance and binde vs to obedience p. 244. 2. The patience and long suffering of God chap. 18. Vse Against those who abuse the patience of God p. 246. 3. The shortnesse of mans life Chap. 19. pag. 248. Vse Against those who spend the short time of their life ill pag. 250. 4. The certainty of death ibid. 5. The vncertainty of the day and houre of death p. 251. Vse To prepare for the day of death ibid. 6. The certainty of the Iudgement to come chap. 20. pag. 252. Vse To cast our account and to make our reckoning afore-hand pag. 254. 7. The vncertainty of the day of Iudgement ibid. Vse Against those who thinke that Christ will still deferre his comming to Iudgement pag. 255. 8. The punishment of impenitent sinners Chap. 21. three-fold 1. Temporall three-fold in 1. Body pag 258. 2. Goods pag. 259. 3. Both. ibid. Vse To cease to doe euill that it may bee well with vs and ours p 260. 2. Spirituall ibid. Vse To pray that God would soften our hard hearts pag. 261. 3. Eternall chap. 22. Where two things 1. The place two-fold 1. From whence the wicked shall bee excluded p. 262. 2. Whither the wicked shall bee cast pag. â—65 2. The greatnesse grieuousnesse of the punishment of the wicked in Hell Where their torment shal be 1. Vniuersall ibid. 2. Easelesse p. 264 3. Hoâ—elesse ibid. 4. Remedilesse p. 265. 5. Endlesse For 1. Hell-fire can neuer be quenched ibid. 2. After the Resurrection the bodie shall bee incorruptible ibid. Vse 1. Against those who liue so as if there were no Hell pag. 266. Vse 2. To feare God ibid. 4. The Benefit of Repentance chap. 23. two-fold 1. It remooueth iudgements three-fold 1. Temporall p. 268. 2. Spirituall ibid. 3. Eternall pag. 269. Vse That wee may escape the iudgement of God wee must repent of our sinnes ibid. 2. It procureth blessings chap. 24. three-fold 1. Temporall pag. 271. 2. Spirituall ibid. 3. Eternal where of 1. The excellency of the place of happinesse p. 272. 2. The greatnes of their happines For 1. They shall bee partakers of glory p. 273. 2. They shall see God in his glory p. 274. 3. They shall bee with Christ ib. 4. They shal haue blessed company ibid. 5. They shal haue eternall felicity p. 275. 6. They shall haue no euill nor want any good thing pag. 275. Vse 1. To repent of our sinnes and amend our waies if we would bee either happy on earth or blessed in Heauen pag. 276. Vse 2. Consolation to the righteous which are afflicted in this life pag. 277. THE ANALYSIS OF THE THIRD BOOKE Of the way to the Celestiall Paradise Concerning Prayer THE third booke consisteth of 2. parts 1. The Preface containing two things 1. The order of the Treatise Chap. 1. pag. 279. 2. The partition thereof pag. 280. 2. The subiect matter wherin tenne things are to be considered 1. What Prayer is Chap. 2. p. 281. 2. The diuers sorts and kinds of Prayer threefold in regard of 1. The matter of prayer fourefold 1. Supplications pag. 282. 2. Prayers ibid. 3. Intercessions ib. 4. Thankesgiuings pag. 283. 2. The affection of him that prayeth prayer is fourefold 1. Fearefull ib. 2. Luke-warme ibid. 3. Rash ibid. 4. Feruent ibid. 3. The place of prayer two-fold 1. Publique ibid. 2. Priuate two-fold in the 1. House p. 284. 2. Chamber or secret place i. 3. The persons who prayer doth concerne chap. 3. and they are 3. 1. The persons praying therin two things 1. All are bound to pray without exception pag. 248. 2. Wee our selues must please God before our prayers can bee acceptable to God To which 2 things are required 1. Faith p. 285. 2. Repentance For Sin not repented of hindreth Prayer and that 2 wayes 1. In generall ibid. 2. In particular as 1. Idolatry pag. 286. 2. Cruelty and vnmercifulnes ibid. 3. Wrath. ibid. 4. Vaine-glory ibid. 5. Hypocrisie p. 287. 6. Want of pitie
one onely true God to acknowledge the Vnity of the God-head and the Trinity of Persons but to know and acknowledge the one only What it is true God to be our God that God the Father hath elected vs in Christ hath redeemed vs by Christ and sanctifieth vs by his Holy Spirit To acknowledge that God the Father is our Heauenly Father who hath created preserued and doth continually by his prouidence sustaine vs that God the Son is our Sauiour and Redeemer and that the Holy Ghost is our Sanctifier and Comforter and to know and acknowledge that God of his mercy through the merits of Christ will assuredly saue our soules and giue vs life euerlasting So that a man hauing true sauing Faith and being endued with this true sauing Knowledge may say vnto the Lord with Dauid a Psal 22. 10. Thou art my God Againe b Psal 25. 2. O my God I trust in thee Yea may say with Thomas c Ioh. 20. 28. My Lord and my God This is not onely to d Credere Dâ—um credâ—re Deâ—â— credere in Deum beleeue there is a God that God is and that there is one God nor onely to giue credit to the word and promise of God but this is to beleeue in God That is so to beleeue as that euery one that hath true faith can say in particular for himselfe I beleeue that the one onely true God is my God and therfore I trust in him I feare him I loue him I worship him I call vpon him I depend vpon his prouidence for temporall things and rest vpon his mercy for forgiuenesse of sinnes and euerlasting life This particular knowledge of God is sauing knowledge bringing comfort health and saluation to the soule as our Sauiour saith e Ioh 17. 3. In the knowledge of God foure things to be considered This is life eternall to know thee the onely true God And to the end that we may seeke after and attaine vnto this sauing knowledge I will shew foure things concerning the knowledge of God First how necessary it is to haue the true knowledge 1 The true knowledge of God is necessary For of God Secondly how profitable it is Thirdly how dangerous it is to want it Fourthly the meanes of obtaining it Touching the first the true knowledge of God is necessary for First God requireth it Salomon saith f Prou. 3. 6. In all thy wayes 1 God requireth it acknowledge him Dauid giueth his sonne Salomon this counsell g 1 Chro. 28 9. Know thou the God of thy Father and serue him with a perfect heart and with a willing minde And S. Paul prayeth for the Colossians that they might increase in the h Col. 1. 10. knowledge of God 2 God complaines of the want of it Secondly the Lord complaines of the want of the knowledge of God by Ieremie thus i Ier. 4. 22. My people is foolish they haue not knowne me And by Hosea hee saith k Hos 4 1. The Lord hath a controuersie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the Land Thirdly the Lord prefers the knowledge of God before 3 It s better then sacrifice sacrifice and burnt offerings l Hos 6. 6. I desired mercy and not sacrifice saith the Lord and the knowledge of God more then burnt offerings Fourthly the knowledge of God is so necessary that 4 Without it we cannot be saued without it wee cannot bee saued S. Paul affirmes that m 1 Tim. 2. 4. God will haue all men to be saued and come vnto the knowledge of the truth God who hath appointed the end hath also ordained meanes to the end the end is the saluation of our soules that 's the end of our Faith that 's the blessed end that we desire and long for now the meanes of obtaining saluation is to come to the knowledge of the truth to know and acknowledge the onely true God and Iesus Christ whom hee hath sent So necessary is the knowledge of God For the Second how profitable the knowledge of 2 The knowledge of God is profitable For God is appeareth by the benefits that come thereby Which are specially these two First the true knowledge of God worketh peace and concord amongst men of contrary dispositions and 1 It maketh peace amongst men of contrary dispositions correcteth the froward natures of men making them of fierce and wrathfull to become gentle and patient This was fore-shewed by the Prophet Esay saying n Isa 11. 6 7 8 9. The Wolfe shall dwell with the Lambe the Leopard shall lie downe with the Kid and the Calfe and the young Lyon and the Fatling together and a little childe shall lead them And the Cow and the Beare shall feed c. They shall not hurt nor destroy in all my holy mountaine for the earth shall bee full of the knowledge of the LORD Where the knowledge of God is it will work a great alteration and change if by nature men be like Wolues giuen to deuoure and destroy their neighbours the the knowledge of God will cause them to cease from their rauinous greedy deuouring of others if they bee by nature like Lyons and Beares fierce wrathfull bloudy-minded the true knowledge of God will tame them and make them meeke and gentle Wherefore if any now in the time of the Gospell be like Wolues and Lyons and Beares towards their brethren and neighbours it is because they haue not the true knowledge of God But heere it will be sayd that some that haue knowledge Obiect are wrathfull cruell and hard-hearted towards their brethren I answer their knowledge is not sanctified they haue Answ knowledge but not grace to put their knowledge in practice they know God but will not doe the will of God They haue the knowledge of God in their heads but not in their hearts For certaine it is if men had the true knowledge of God aswell in their hearts and mindes as in their heads and tongues they would not they durst not be to their brethren as Wolues and Lyons and Beares the knowledge of the Lord would make them more peaceable more quiet and patient Secondly the true knowledge of God brings eternall 2 Eternall life commeth therby life so saith our Sauiour o Ioh. 17. 3. This is life eternall to know thee the onely true God The third thing concerning the knowledge of God is the hurt and danger that comes through the want 3 The want of the knowledge of God is hurtfull and dangerous for it causeth thereof As the knowledge of God is necessary and profitable so the want therof is hurtfull and dangerous First because the want of the knowledge of God causeth mourning and languishing desolation and destruction as the Lord sheweth in Hosea complaining that there was p Hos 4. 1 3. no knowledge of God in the land he
Pet. 2. 20. 21. 22. If after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are againe intangled therein and ouer come the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy Commaundement deliuered vnto them But it is happened vnto them according vnto the true prouerbe the dog is turned to his owne vomit againe and the Sow that was washed to her wallowing in the mire This is a very dangerous falling away but yet heare and consider of a more dangerous backsliding and a more fearfull falling away The second vniuersall falling away is when a man 2 By sinning against the holy Ghost What it is to sinne against the holy Ghost hauing beene inlighted by the holy Ghost with the knowledge of God and his Sonne Iesus Christ and hauing made a profession of Christ doth afterwards deny the truth against his owne knowledge and conscience doth maliciously oppose himselfe against the knowne truth and euen persecute those that professe the truth This is properly called the sinne against the holy Sinne against the holy Ghost why so called Ghost not because sinne can be so committed against the holy Ghost but it is also against the Father and the Sonne and when the holy Ghost is offended the Father is offended and the Sonne is offended for the Godhead is one But it is called the sinne against the holy Ghost because this sinne is committed against the proper and immedrate working of the holy Ghost which is to inlighten the minds and vnderstandings of men with the true knowledge of God and his Sonne Iesus Christ Now when the holy Ghost hath inlightned any one with the true knowledge of Iesus Christ and afterwards he so fall away from the truth that he deny Iesus Christ and malicously persecute the knowne truth this is to sinne against God and against Iesus Christ but properly and after a speciall manner it is to sinne against the holy Ghost inasmuch as he sinneth against the immediate inlightning of the holy Ghost Of this sinne against the holy Ghost with the fearfull state of those which fall into this sinne the Scripture euidently speakes the Apostle to the Hebrewes saith i Heb. 6. 4. 5. 6. It is impossible for those who were once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they shall fall away to renue them againe vnto repentance seeing they crucifie to themselues the Sonne of God afresh and put him to an open shame Againe he saith k Heb. 10. 26. 27. 28. 29. If we sinne wilfully after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes But a certaine fearfull looking for of iudgement and fieric indignation which shall deuoure the aduersaries He that despised Moses law died without mercie vnder two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden vnder-foote the Sonne of God and hath counted the bloud of the couenant wherewith he was sanctified an vnholy thing and hath done despite vnto the Spirit of Grace From which words of the Apostle two things may be gathered Two things herein to be considered The one is the nature and quality of the sinne against the holy Ghost The other is the punishment due to the same First the nature and qualitie of this sinne is set forth by sixe things 1 The nature qualitie of the sinne against the holy Ghost shewed in sixe things They that sinne against the holy Ghost are 1 First inlightned with the knowledge of the truth 2 Secondly they haue a taste of the heauenly gift 3 Thirdly they are made partakers of the holy Ghost 4 Fourthly they haue had a taste of the good word of God 5 Fiftly they haue had a taste of the powers of the world to come 6 Sixtly after all this they so fall away that they crucifie the Sonne of God afresh they trample and tread vnder foote the bloud of the Couenant and count it an vnholy thing and doe despite vnto the Spirit of Grace Heer 's the Sinne. The second thing is the punishment which vsually 2 The punishment of them that sinne against the holy Ghost befals those that sinne against the holy Ghost and that 's three-fold The first is finall impenitencie they that sinne against the holy Ghost are stricken with a marueilous hardnes of heart so that they cannot repent they are past repentance 1 Finall impenitencie wherefore the Apostle saith l Heb. 6. 4. 5. 6. it is impossible for those who were once inlightned c if they shall fall away to renue them againe vnto repentance The second is neuer to be forgiuen they that sinne against the holy Ghost can haue no remission no forgiuenesse 2 Neuer forgiuen of sinnes they can haue no mercie shewed them m Mat. 12. 31. 32. All manner of sinne and blasphemie shall be forgiuen vnto men saith our Sauiour but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a word against the sonne of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuen him nether in this world nor in the world to come And in St Marke it s said n Mar. 3. 29. he that shall blaspheme against the holy Ghost hath neuer forgiuenesse This second punishment followeth vpon the first one is the cause of the other they that sinne against the holy Ghost shall neuer haue forgiuenesse because they haue not grace to repent true it is the mercie of God is great aboue all our transgressions and God denieth mercie to no sinner that doth truly repent and therefore if a sinner whosoeuer or whatsoeuer he be haue grace to repent him truly of his sinnes to beleeue the remission of his sinnes and to call and cry to God for mercy he may haue mercie but he that sinneth against the holy Ghost his heart is so hardned that he cannot repent but dies without repentance and therefore cuts himselfe off from mercie and forgiuenesse and so is the cause of his own damnation The third is a miserable and fearfull end They that 3 A fearfull end sinne against the holy Ghost vsually die a fearfull and shamefull death We haue two memorable examples hereof the one is of Iudas Iscariot one of the twelue who was inlightned with the knowledge of Iesus Christ he was the Disciple of Christ he preached Christ and wrought myracles in the name of Christ and yet afterwards fell away and that fearefully for he betrayed Christ for money but what was his end He came to a shamefull end for when
to sinners and vnbeleeuers turne vnto me repent and beleeue the Gospell he sheweth vnto sinners that they ought to repent and turne vnto him and that vnbeleeuers ought to beleeue but to beleeue to repent and to turne to the Lord is not of our selues it is of God it is of the grace of God as S. Paul sayth n 2. Câ—r 3. 5. Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God This of the Efficient and inward working cause of Faith The second is the Instrumentall cause of faith which 2 The instrumentall cause of faith The word of God is the word of God of this S. Paul saith o Rom. 10. 17. faith commeth by hearing and hearing by the word of God He had sayd before how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and how shall they preach except they be sent And hereupon inferreth that faith commeth by hearing and hearing by the word of God Heer 's the ordinarie meanes of begetting faith God of his mercie sends a Preacher to a people the Preacher preacheth Christ crucified by preaching Christ the people heare of Christ and by hearing they beleeue So then faith commeth by hearing and hearing by the word of God Now the word preached and heard which is powerfull to beget faith is vnderstood to be the whole word of God the Law and the Gospell for And that First to the begetting of faith in the heart it 's necessary 1 The law that a sinner heare the Law to the end that he may see and know his sinnes for p Rom. 3. 20. by the Law is the knowledge of sinne and not onely see and know his sinnes but likewise the punishment due to him for his sinnes which in the iustice of God is the malediction and curse of the Law for it is written q Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Likewise death and condemnation for the r Rom. 6. 23. wages of sinne is death Yea and to bee depriued of the Kingdome of God for Å¿ 1 Câ—r 6. 9. the vnrighteous shall not inherit the Kingdome of God And this part of the Word the Law laies open a mans sinnes so plaine and euident that it prickes the heart and wounds the conscience of a sinner insomuch that being truely and throughly touched with the sence and feeling of his owne particular sinnes he hath no peace in himselfe but is disquieted in conscience and now he beginnes to thinke with himselfe what hee may doe to finde ease to his conscience and rest to his soule an example whereof wee haue in those Iewes to whom S. Peter preached Christ crucified and vrged it vpon their consciences that they had crucified Christ for hee saith t Acts 2. 36 37. Let all the house of Israel know assuredly that God hath made that same Iesus whom ye haue crucified both Lord and Christ Now when they heard this they were pricked in their heart and sayd vnto Peter and the rest of the Apostles Men and brethron what shall wee doe they were so touched in conscience for their great and bloudy sinnes of crucifying Christ that they knew not what to doe Now when the Law hath thus wrough vpon a sinner humbling him and bringing him vnder a sence and feeling of his sinnes and the wrath of God due to him for his sinnes when hee findes himselfe in this distressed case and vnderstands in how great neede hee stands of 2 The Gospell helpe and comfort then the other part of the Word of God the Gospell of Christ being preached and heard together with the working of the Spirit inwardly in the heart doth open the eyes of his minde and inlighten his vnderstanding and shewes vnto him Christ crucified and makes the sinner see and know that there is remedy to heale his sicke soule that there is saluation to bee had in Christ Iesus and in him alone and that t Joh. 3. 16. whosoeuer beleeueth in him shall not perish but haue euerlasting life This is that word of consolation which S. Peter gaue to those Iewes now pricked in heart wounded in conscience and groning vnder the burthen of their sinnnes u Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes And now the sinner knowing that saluation is to bee had in Christ Iesus and that there is x Acts 4. 12. no saluation in any other heereupon he ficeth to Christ for helpe and succour by the eye of faith he lookes vnto Iesus by the hand of faith he takes hold on Iesus and by faith applieth the merits of the death and passion of Christ vnto his owne soule being now assured of the mercy of God through Iesus Christ for the remission of his sinnes and saluation of his soule The sinner hath y Acts 15 7. heard the Word of the Gospell and beleeueth Thus faith is ordinarily procured by the Word of God And seeing that the ordinary meanes of begetting Vse faith is the Word of God this serues to reproue those Against those that boast of their faith and yet contemne and lightly regard the hearing of the Word the ordinary meanes of obtaining faith who despise and contemne or greatly neglect the hearing of the Word and yet boast that they haue faith Diuerse there are that seldome come to the house of God and very seldome heare Sermons who if they be questioned whether they haue faith will not sticke to answer euery one for himselfe yea I haue faith and doe beleeue I haue a good faith to God I hope to bee saued aswell as the best and hope to come to Heauen as soone as they that follow Sermons But I demand of thee ô vaine man if thou hast so good a faith and so good hope of saluation how and by what meanes camest thou by this thy good faith The Scriptures tels vs plainely that the meanes of obtaining faith is by hearing the Word of God And seeing thou doest not frequent the house of God nor heare the Word of God preached except it be at some times and by starts how can it be that thou hast true faith or if thou hast it how was it wrought in thee and by what meanes hast thou obtained it it is the great blindnesse of many ignorant soules to thinke they haue faith when they haue it not And they haue it not because they doe not vse the ordinary meanes to obtaine it I know and deny not God is not tyed to any meanes and therefore can extraordinarily worke faith in the hearts of men euen in whom be will according to his good pleasure but it is not safe for any
children of God because their faith shall not vtterly faile cannot finally fall away this yeildeth exceeding great consolation to the children of God The faith of a Christian is not strong at all times but sometimes it may be very weake and scarcely felt as after the committing of some great sinne or in time of sore temptationâ— when as with Dauid a man may be in great heauinesse his soule may be g Psal 42. 11. cast downe yet notwithstanding faith is neuer so quenched in the true beleeuer but some sparke remaines yea a seede remaines that immortall incorruptible seed that in time will quicken and reuiue Like as a sicke man that is brought very low with sicknes his stomacke failes him he loaths his meat the Phisitian forsaks him all men hold him not a man for this world notwithstanding while breath is in his body there is hope many times such a one reuiues recouers and comes to his strength againe so a Christian sore wounded with sinne and in grieuous temptations giues few comfortable words but sends forth sighes and â—obs and many times doe proceed from him desperate speeches so that they that see and heare him might feare least all faith were gone yet afterwards in time the sparke of faith is kindled and flameth the immortall seed is quickned and the Spirit puts new life of grace into the distressed soule making the sinner to beleeue in Christ to hope in Gods mercy to trust in God to call vpon God and cry Abba Father To conclude a Christian who vpon good ground is assured that hee hath true iustifying faith may confidently say with St Paul h Rom. 8. 38. 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. CHAP. XVII Of the signes and markes of true iustifying faith and first of the inward signes thereof THe tenth and last point in the Treatise of faith 10 Signes of true faith is touching the signes and marks of true iustifying faith How a man may know whether he hath the true faith The signes and markes of faith are two-fold Two-fold The first are inward The second outward There are inward signes of faith whereby a man may know and find in himselfe that he hath faith and there are also outward signes whereby not onely he himselfe may be assured but others also may vnderstand and perceiue that he hath faith First of the inward signes The inward signes of true iustifying faith are diuerse 1 Inward signes as The first is the witnesse of the Spirit euen the Spirit of God Of which St Iohn sayth a 1. Job 5. 10. he that beleeueth on 1 The witnesse of the Spirit the Sonne of God hath the witnesse in himselfe Now the Spirit of God is a true and infallible witnesse a witnesse that cannot deceiue the same Spirit beareth witnesse with our spirit that we are the sonnes of God Some may here demand How may I be assured that Quest it is the good Spirit of God which certifies me that I am the child of God and haue faith or that it is not a fancie or bare coniecture of mine owne or that it is not some delusion How shall I be able to discerne betweene Answ these I answere the Spirit of God the true witnesse doth certifie our spirit and assure our conscience that we haue indeed true iustifying faith that we are the adopted sonnes of God and shall certainly be saued specially by these two things First the Spirit of God perswades our conscience inwardly that we haue faith vpon good ground and sound reason taken not from our owne works or worthinesse but from the goodnesse and bountifulnesse of God towards vs from the mercie of God and grace in Christ and so neither the flesh nor the Deuill doth perswade Secondly the Spirit of God perswades vs of the certaintie of faith by the effects which it worketh in vs. As namely the purifying of the heart purging out sinne so that no sinne hath rule and dominion in the heart likewise stirring vp in our hearts a loue of God a hatred of sinne an earnest desire to pray vnto God and an endeuour to please God also an inward spirituall ioy and peace of conscience c. All which are true effects and manifest fruits of the Spirit and cannot come eyther from the flesh or the Deuill and therefore the testimony of the Spirit is a true and sure witnesse to assure vs that we haue the true faith and he that beleeueth on the son of God hath this witnesse in himselfe The second is an inward feeling of spirituall grace 2 A feeling of grace a feeling of faith in a mans selfe When a man is perswaded of the truth of the Gospell and all the promises contained therein and in particular is perswaded for himselfe that his sinnes of the mercie of God and through the merites of Christ are pardoned and he receiued into fauour with God the inward feeling and perceiuing of this in the b Menti nosirae fides nostra conspicua est heart is a signe of faith This was in Dauid after that he had confessed his sinnes vnto God as he witnesseth saying c Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne The third is a godly desire and a holy resolued purpose to walke in obedience to Gods commandements 3 A godly desire and purpose to obey Gods commandements to please God and to doe his will This was also in David for he saith d Psal 119. 6. 4 I haue respect vnto all thy Commandements The fourth is deuout prayer calling vpon the name of the Lord with confidence that God will heare our prayers and grant our requests For faith if it be in the 4 Deuout prayer heart indeed will set the heart a-working to thinke on God to pray vnto God and to call vpon his name For this cause the Spirit of God is called the spirit of grace and supplications the Lord by the Prophet Zacharie sayth e Zach. 12. 10. I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplications And it is called the spirit of grace and supplications because it is of the gracious working of Gods holy spirit that sinners are brought to repentaÌ„ce of their sins that they mourne sorrow for their sins and that they seeke vnto the Lord and call vnto him for grace and mercy This is the same Spirit which f Rom. 8 26. helpeth our infirmities as S. Paul speakes For we know not what we should pray for as we ought but the Spirit
it selfe maketh intercession for vs with gronings which cannot bee vttered This is also that which S. Paul hath to the Galatians g Cal. 4. 6. And because yee are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father By all which it is manifest that it is a sure and certaine signe of true faith if the Spirit of God worke this grace in vs to stirre vp our hearts by deuout prayer and supplication to seeke vnto God to runne vnto our Heauenly Father and to cry Abba Father A childe in time of sicknesse paine and griefe or being in any perill and danger whither doth he run or to whom doth he cry but to his father he hopes his father will helpe him and therefore calls and cryes to his father complaines and makes his mone to his father Like as the Shunamites sonne when he was sore grieued with a paine in his head came to his father and sayd h Luk. 4. 19. My head my head So the sonnes and children of God in time of their heauinesse of soule when they are sicke with sinne diseased in soule and troubled in conscience with the burthen of their sinnes or whether they bee in any outward affliction or trouble whither doe they run but to their Heauenly Father and as the Shunamites childe sayd to his father My head my head so they euery one cry My soule my soule My conscience my conscience my soule is in heauinesse my conscience is sore troubled and burdened with the heauy waight of my sinnes And then in hope of the mercy of God in Iesus Christ they humbly confesse their sinnes they hide not their iniquities they earnestly craue mercy and sue for the pardon of their sinnes aboue all things they seeke ease to their afflicted soule and comfort to their distressed conscience building vpon those gracious word of our Sauiour i Matth. 11. 28. Come vnto me all ye that labour and are heavy laden and I will giue you rest And thus to call vpon the name of the Lord is a signe of saith The fist is an inward conflict betweene the Flesh and 5 Conflict between the flesh and the spirit Two-fold the Spirit and that is two-fold The one is a striuing against sinne The other a striuing against doubtings Touching the first no man in this life is perfectly 1 A struing against sinne sanctified but hath neede to pray more and more for the Spirit of sanctification that he may bee wholly sanctified Hence it is that though a naturall and vnregenerate man bee wholly carnall yet a regenerate man is not all spirituall but partly carnall and partly spirituall For although a Christian regenerate and sanctified hath his heart purified by faith yet naturall corruption is not altogether purged out of the heart that remaines in vs k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise vs. This in the children of God now regenerate and sanctified is called flesh and the sanctified part in them is called spirit And in the regenerate there is a great combat a spirituall fight and great striuing betweene these two the flesh and the spirit which shall get the victory The manner of which combat and inward fight S. Paul describes thus l Gal. 5. 17. The flesh lusteth against the spirit the spirit against the flesh and these are contrary the one to the other so that ye cannot doe the things that ye would A Christian regenerate and sanctified is in the way to Heauen and the spirit that is the sanctified part drawes him on to God-ward and hastens him forward towards the Kingdome of Heauen but the flesh that is the corruption of nature rebels and labours to draw him backwards to the world and would if it were possible draw him downe to hell Hence it is that a Christian findes in himselfe pride of heart lust of the flesh filthy desires vncleane thoughts couetous desires anger hatred enuy malice grudgings and desire of reuenge c. haling and pulling him one way and against these he feeles humility temperance loue patience meeknesse and other graces drawing him another way Now if a man doe finde grace striuing against corruption good motions of the good Spirit fighting against bad motions of the euill Spirit and if a man doe indeede and in truth finde that he doth earnestly striue against sinne that he labours to mortifie his affections to crucifie the flesh with the affections and lusts to subdue sinne and wickednesse this is a signe of grace and a sure marke that faith is in the heart at least in some measure According to that saying of the Apostle m Vers 24. They that are Christs haue crucified the flesh with the affections and lusts As n Gen. 25. 22 23. Rebecca knew her selfe to bee quicke with childe by the struggling and striuing of the twins in her wombe so a Christian may know whether he be quickned by grace and liue by faith in the Sonne of God by the inward conflict and striuing betweene the Flesh and the Spirit The second kinde of inward conflict betweene the 2 A striuing against doubtings flesh and the spirit is an inward striuing against doubtings and distrusts in Gods mercy It is the Deuils policy either to cause men whiles they remaine in their naturall state without true faith and repentance to presume on Gods mercy or else hauing faith and repentance to set before them their sinnes and to suggest into their hearts doubtings of the remission of their sins doubtings concerning their faith and repentance and doubtings concerning their vocation and sanctification And thereby would if it were possâ—ble extinguish their faith and bring them to despaire of Gods mercy But against all these difficulties true iustifying faith if it be in the heart will shew it selfe though perhaps in these temptations but weakely yet truely to striue against temptations and to fight against all these doubtings It is true I confesse the children of God may be troubled with doubtings but not ouercome of doubtings Dauid is driuen to this expostulation o Psal 77. 7 8. Will the Lord cast off for euer And will he be fauourable no more Is his mercy cleane gone for euer Heere are great doubtings in Dauid a seruant of the Lord but he ouercame his doubtings for neither Dauid nor any of the children of God continue still in their doubtings They are neuer with Cain and Iudas brought to such desperate doubtings aâ— vtterly and finally to despaire of the mercy of God They may for a time haue distrustfull thoughts and doubtfull speeches but faith in the end gets the vpper hand Windes and flouds may beat vpon the house grounded vpon the rocke aswell as vpon the house built vpon the sand but cannot make it fall And many p Dubitationes fidem in nobis oppugnant non tamen expugnant Polan distrustfull doubtings may beat against the faith of a Christian but cannot beat it downe they may fight against
suffering is commendable and acceptable before God which is First for Christ's sake and the Gospels sake When a 1 To suffer for the name of Christ Christian suffers tribulation persecution for the name of Christ Of this our Sauiour saith d Math. 5. 11. blessed are ye when men shall reuile you and persecute you and shall say all manner of euill against you falslie for my sake To which agreeth the saying of S. Peter e 1. Pet. 4. 14. if ye be reproched for the name of Christ happie are ye this was the honour and glorie of those Christians who haue beene persecuted tormented and suffered death for Christs sake For they rather yeelded to suffer death then to denie Christ This is the Crowne of Martyrdome for it was not their bare f Non paena sed causa verum facit Martyrem Cypr. suffering that made them Martyrs but their cause Because they suffered for the name of Christ Wherefore Heretiques though they suffer neuer so manie and sore torments yet they are not Martyrs neither are their sufferings acceptable to God because they suffer not for Christ's sake nor for the truth but against the truth Secondly sufferings are acceptable to God when they 2 To suffer for well-doing are for well-doing and when we are afflicted perfecuted and troubled wrongfully As S. Peter saith g 1. Pet. 2. 19. This is thanke-worthy if a man for conscience toward God endure griefe suffering wrongfully Againe he saith h 1. Pet. 3. 17. it is better if the will of God be so that ye suffer for well-doing then for euill doing And againe i 1. Pet. 4. 15. 16 let none of you suffer as a murtherer or as a theefe or as an euill doer or as a busibodie in other mens matters yet if any man suffer as a Christian let him not be ashamed The third thing which makes our sufferings acceptable to God is to suffer patiently Whether it be for 3 To suffer patiently Christ's sake or whether it be in any other righteous cause it is the part of a Christian not onely to suffer but to suffer patiently For this is the difference betweene the wicked and the godly concerning their sufferings both may suffer afflictions as sicknesse infirmitie and paine of bodie pouertie and such like but not both alike both may suffer the same things but not with the same mind The wicked suffer afflictions of necessitie because they cannot helpe themselues and know not how to be ridd of their paine and troubles their suffering is a constrained suffering and their patience patience perforce But the godly suffer afflictions patiently they endure all afflictions which the Lord layes vpon them with a willing minde a meeke heart and quiet patience Such ought our sufferings to be that they may please God In the second place I am to vse motiues to perswade 3 Motiues to perswade to patience Taken from to Patience in suffering afflictions Which I take First from the Scriptures Secondly from the necessitie of afflictions Thirdly fromt the benefit thereof For the first The Scripture perswades to patience in 1 The Scriptures And suffering afflictions both by testimonies and examples First by testimonies Solamon giues this wise counsell k Pro. 3. 11. my sonne despise not the chastning of the Lord Our Sauiour 1 Testimonies Christ saith l Luk. 9. 23. if any man will come after me let him denie himselfe and take vp his crosse daily and follow me Saint Iames is verie earnest in exhorting to Patience m Iam. 5. 8. 9. be patient therefore brethren vnto the comming of the Lord behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the early and latter raine Be ye also patient Examples also we haue hereof in the Scriptures Iob is a Mirrour of patience for when he had lost all his goods 2 Examples and substance his sheepe his oxen his camells and asses yea when his children were slaine his patience was such that he blessed God For he n Iob 1. 20. 21. fell downe vpon the ground and worshipped and said naked came I out of my mothers wombe and naked shall I returne thither The Lord gaue and the Lord hath taken away blessed be the Name of the Lord. And when his wife who should haue beene a helper and a comfort vnto him came vnto him vexing his soule bidding him o Iob 2. 9. 10. Curse God and die His answere was What shall we receiue good at the hand of God and shall we not receiue euill Shall we receiue all blessings and no crosses All prosperitie and no aduersitie All health and no sicknesse Wherefore S. Iames exhorting to patience sets before our eyes the example of Iob for imitation p Iam. 5. 10. Ye haue heard of the patience of Iob and haue seene the end of the Lord that the Lord is very pitifull and of tender mercy S. Paul is also an example of suffering when the Christian brethren heard from the mouth of Agaâ—us a Prophet of the sufferings of Paul which he was to suffer at Ierusalem they laboured to disswade him from going vp to Ierusalem but Paul answered q Act. 21. 13. What meane yee to weepe and to breake mine heart For I am readie not to be bound onely but also to die at Ierusalem for the name of the Lord Iesus And to the Corinthians he sheweth his great patience in suffering many afflictions in this present world For he saith r 1. Cor. 4. 11. 12. 13. euen vnto this present houre we both hunger and thirst and are naked and are buffeted and haue no certaine dwelling place and labour working with our owne hands being reuiled we blesse being persecuted we suffer it being defamed we intreat we are made as the filth of the world and are the off-scouring of all things vnto this day But no example is like that of our Sauiour Christ for he as the Prophet Esay saith Å¿ Isa 53. 7. is brought as a lambe to the slaughter and as a sheepe before the shearer is dumbe so he openeth not his mouth And S. Peter saith t 1. Pet. 2. 21. 22. 23. Christ also suffered for vs leauing vs an example that ye should follow his steps who did no sinne neither was guile found in his mouth Who when he was reuiled reuiled not againe when he suffered he threatned not but commitied himselfe to him that iudgeth righteously Such was the patience of our Lord and Sauiour Iesus Christ These are examples written for our instruction to teach vs patience Wherunto we may adde the worthy examples of the seruants of the Lord those faithfull ones mentione by the Apostle to the Hebrewes who through faith endured great trials some were u Heb. 11. 35. 36. 37. 38. tortured others had triall of cruell mockings and scourgings yea moreouer of bonds and imprisonment
people and they grudge within themselues repine and fret because the hand of God is vpon them afflicting them this was the sinne of the Israelites going out of Egypt When they came to the wildernesse and found no bread they g Exod. 16. 2. murmured against Moses and Aaron and when they wanted water they murmured h Exod. 17. 3. againe Such murmurers are likened to swine which make a great noise and grudge if they be not satisfied Secondly when men will not waite Gods leasure nor 2 Limiting God stay his good time but will appoint themselues a time and limit God this was likewise the sinne of Israel of whome its said in the Psalmes i Psal 78. 41. The turned backe and tempted God and limited the holy one of Israel This was the sinne of those k Iudâ—th 7. Bethulians who when their citie was besieged would not waite the time of the Lords deliuerance but set a certaine time that if the Lord did not send them helpe within the space of siue daies then they would deliuer vp the City to the enemie But to keepe vs from this kind of impatience we ought rather to l Psal 130. 5. 6. 7. Wait for the Lord and to hope in him for with the Lord there is mercie and with him is plentuous redemtion as saith the Psalmist Thirdlycby fainting vnder the crosse being wearied 3 Fainting vnder the crosse with the burthen of afflictions hence it is that many in time of tribulation cry out of the greatnesse of their crosse and grieuosnesse of their paine nâ—uer was any so crossed neuer was any so much troubled neuer had any such paine and such like words of impatience and diuerse hereupon out of discontentment and through impatience wish themselues out of the world that they might be rid of their trouble and eased of their paine But I wish and desire that such people would first examine themselues and consider well aforehand whether they be ready and well-prepared for death before they so much desire the comming of death lest death come vnlookt for and take them vnawares And I demand of all such as are any way impatient either by murmuring against God or are not content to wait the Lords leisure or that faint vnder their afflictions and crosses where is your patience and where is your faith certaine it is if faith were in the the heart it would help to strengthen our hearts that we should not faint in tribulation and the triall of our faith would worke patience and our patience in suffering would be a testimony and a witnesse of our faith that as it is giuen vnto vs in the behalfe of Christ to beleeue in him so also to suffer for his sake CHAP. XIX Of Patience in suffering wrongs and iniuries HItherto of Patience in suffering afflictions in 2 In suffering wrongs and iniuries from men And therein two things generall There is also Patience to be shewed in suffering wrongs and iniuries from men In handling whereof I will shew First what the wrongs and iniuries are which a Christian may or can suffer from men that so hee may see how farre his patience is to extend and stretch it selfe Secondly I will make it manifest that a Christian is to suffer wrongs and iniuries from men For the first All wrongs and iniuries that one man 1 The sorts and kindes of wrongs and iniuries Three-fold may or can doe to another may bee reduced to these three heads They are either touching First a mans body and so concerne his person or Secondly a mans goods or Thirdly a mans good name And these wrongs and iniuries to others are or may Which may be done two wayes be done two waies either Secretly or Openly First Secretly by the euill imaginations thoughts 1 Secretly of the heart When an enuious or malicious minded man thinkes euill of his neighbour in his heart concerning which the Prophet Zachary hath this admonition a Zach. 8. 17. Let none of you imagine euill in your hearts against his neighbour Secondly more openly and manifestly and that 2 Openly both by Word and Two manner of wayes Deed. For both by word and deede a man may do wrong to his neighbour three wayes In regard of First his body Secondly his goods Thirdly his good name First a man may doe wrong to his neighbours body 1 To a mans body And that and that First by word discommending and disgracing his person or speaking disdainefully and scornefully of the shape and proportion of his body 1 By word Secondly by deede as smiting his neighbour hurting and wounding his body or shedding his bloud also 2 By deede by abusing the body of any through fornication or any manner of vncleannesse Secondly wrongs and iniuries may bee done to a 2 To a mans goods And that man concerning his goods First by word when any one speaks the worst of his neighbours goods dispraising his corne or cattell or wares or any thing that his neighbour hath with a purpose 1 By word to bring others in dislike with his neighbours goods and so to hinder him in the sale of them Secondly by deede when any one offers any personall 2 By deede wrong to a mans children or seruants by smiting and hurting them or when any one doth steale and purloyne any mans goods or violently take them from him when any one goeth about to hurt and hinder another of his right and when one doth trespasse against his neighbour and either spoile or hurt his neighbours corne or cattell or any thing that is his Thirdly men may doe wrong to others in regard of 3 To a mans good name And that their good name And that First by word by railing termes reuiling speeches and false accusations by slandring and back-biting 1 By word and by any manner of words which may tend to the defaming and discrediting of a mans neighbour Secondly by deede by the act of bearing false witnesse 2 By deede before a Magistrate for there not only the tongue speakes but the hand acts a part and both tongue and hand agree together to testifie an vntruth against his neighbour These are the sorts and kindes of wrongs which any man may or can doe vnto another Now in the second 2 To suffer wrong patiently place I am to prooue that it is the part of a good Christian when he is iniuried and wronged to suffer wrong and iniury and that patiently whether the wrong bee touching his body goods or good name Which I Motiues thereunto manifest First by testimonies of Scripture Secondly by example in Scripture For the first The Scripture is plentifull in precepts 1 Testimonies of Scripture and exhortations to patience in suffering wrongs Our Sauiour Christ saith b Matth. 5. 44. Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which
whether corporall or spirituall In regard of corporall and bodily helpe to performe those duties required by our Sauiour n Mat. 25. 35. c Christ himselfe as giuing meate to the hungry drinke to the thirsty taking in the stranger lodging the harbourlesse cloathing the naked visiting the sicke going to them that are in prison also burying the dead lending freely c. and in regard of the soules of men to shew our charity by instructing them that are ignorant admonishing them that walke in an vngodly way in meekenesse to winne them to forgiue offences to comfort them that mourne and to pray one for another c. Furthermore it is to be obserued that these workes of mercy and deedes of charity are to be shewed not onely to our neere neighbours but to them also that are a far off if need require and not only to our friends such as wish vs well and loue vs but euen to our enemies So our Sauiour commands vs o Luk. 6. 35. 36. loue your enemies and be mercifull as your father also is mercifull Now our heauenly Father is mercifull not only to the p Math. 5. 45. good but to the euill not only to the iust but to the vniust and S. Paul chargeth vs thus q Rom. 12. 20. If thine enemie hunger feed him if he thirst giue him drinke this is the extent of our charity But it may be demanded If euery Christian be necessarilie bound to giue testimony of his faith by works Wheâ—her the poorer sort of people be bound to doe workes oâ— mercy of mercy and deedes of charity what then shall become of poore Christians for their are many poore christians which are scaâ—ce able to maintaine themselues yea manie that haue neede sometimes to aske almes and to be relieued by others How then shall such poore ones giue testimonie of their faith by workes of mercie Iâ— must be remembred that workes of mercy are of Answ two sorts corporall and spirituall mercie stands not altogether in giuing an almes and relieuing the bodily wants but mercy and compassion may be shewed to the soules of men in exhorting admonishing comforting of others and in praying one for another c. againe mercies corporall haue their degrees A rich man may giue a greater almes a poore man a lesser yet both acceptable to God if both proceed from a heart purified by faith and be giuen with a cheerefull and willing mind It s necessariâ— then that euery christian poore rich one and oâ—her in some sort and in some degree shew some mercie and charity whereby he may testifie the truth of his faith He that hath much may giue more liberally as the rich men which r Marâ— 12. 41. Cast mony into the treasurie of their superfluity and abundance he that hath not much to giue may giue a pennie and he that is not able to giue a penny may with the poore widdow giue Å¿ verse 42. two mites which make a farthing And if a man be destitute of siluer and gold then he must giue such as he hath a peece of bread if he haue not bread then a cup of drinke yea a t Math. 10. 42. cup of cold water giuen to a poore member of Christ shall not be vnrewarded as Christ himselfe hath promised And the Scripture saith u 2. Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath not according to that he hath not And yet more if any christian be so poore and destitute for outward things that he is not able to shew any corporall mercy to otherâ— yet euery christian though neuer so poore may must shew spirituall mercy as farre forth as he is able instructing admonishing and comforting others and he must not cease to pray for others who haue extended their charity to him as S. Paul did for Onesciphorus x 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine But when he was in Rome he sought me ought very diligently and found me the Lord grant vnto him that he may find mercy of the Lord in that day The consideration of this that workes of mercy in Vse 1 the sence deliuered are outward signes and euident To giue testimonie of our faith by our works of mercie and deedes of charitie testimonies of true iustifiing and sauing faith serues First to teach vs if we haue true faith in deede to giue testimonie of our faith by our workes of mercie and deeds of charitie by feeding the hungrie cloathing the naked lodging strangers visiting the sicke helping the helpelesse comforting the comfortlesse and such like And this is necessarie for as good works are fruits of faith as hath beene formerlie prooued so are they also euident signes and good testimonies of our pure and sound religion So saith S. Iames y Iam. 1. 27. pure religion and vndefiled before God and the Father is this to visit the fatherlesse and the widdowes in their affliction and to keepe himselfe vnspotted of the world Whosoeuer is truly religious his pure and true religion should appeare in this that he is religious not in show of words but in the substance of workes not so much in the tongue as in the hand not so much in talking as in doing Timothie is commanded by S. Paul to z 1 Tim. 6. 17. 18. 19. charge them that are rich in this world that they doe good that they be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life If through the blessing of God men be rich in goods they ought also to be rich in good workes and seeing that God of his goodnesse hath giuen them much goods it ought to be their care to doe much good For this is expected at our hands both from God and men that hauing true faith being truly religious we should abound in loue one towards another and be fruitfull in good workes a Iam. 1. 27. Visiting the fatherlesse and widdowes in their affliction as sayth S. Iames. b Isa 1. 17. Relieuing the oppressed iudging the fatherlesse and pleading for the widdow c Isa 58. 7. dealing our bread to the hungrie bringing the poore that are cast out to our house when we see the naked to couer him and that no man hide himselfe from his owne flesh as saith the Prophet Esay Secondly the consideration of this that workes of Vse 2 mercie are a signe of true faith serues to reproue First coldnesse of charitie There is great need for vs 1 Against coldnesse of charitie to whom the dispensation of the Gospell is committed to open our mouths to crie aloud and to speake against this coldnesse of charitie For we liue in euill dayes
first in the act of repentance as in godly sorrow for sinne in the humble confession of sinne and in earnest praier to God for the pardon of sinne For these shew that there is now already faith in the heart which produceth such good effects The subiect matter then of this Treatise following is Repentance a way wherein we must walke or else wee shall neuer enter in at the gate of the Celestiall Paradice a thing so necessary without which we can neither haue remission of our sinnes nor saluation of our soules without which we can neither haue true comfort to our soules in this life nor felicity in the life to come For which cause it is that S. Peter giueth this exhortation to the Iewes which crucified Christ c Acts 3. 19. Repent yee therefore and be conuerted that your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord. In the handling of Repentance I will shew First what Repentance is Secondly the parts of Repentance The partition of this Treatise Thidly the manner how a Sinner may truly repent and what things are necessarily required to true and sound Repentance Fourthly the time of Repentance when a sinner is necessarily bound to repent Fiftly the impediments which hinder sinners from Repentance Sixtly I will vse motiues and perswasions to bring sinners to repentance And of these in their order as I haue propounded them And first it shall bee expedient to shew what Repentance is CHAP. II. Shewing what Repentance is REpentance is a gift of God whereby a sinner 1 What Repentance is through the feare of God is changed in his minde and turned from sinne vnto God First I say that Repentance is a gift of God 1 A gift of God for so the Scripture makes it For in the Acts of the Apostles it is sayd a Acts 11. 18. God hath also to the Gentiles granted Repentance vnto life And to Timothy S. Paul saith b 2 Tim. 2. 25. If God peraduenture will giue them repentance to the acknowledging of the truth Heere by Gods granting and giuing repentance it is apparent that Repentance is the gift of God Next in the definition of Repentance there is mentioned 2 The feare of God In the first conuersion of a sinner diuers things concur the feare of God moouing the sinner to repent In the act of Repentance euen in the first conuersion of a sinner there are diuerse things concurre First there is the gracious working of God who by his holy Spirit doth soften the heart of a sinner and giueth him grace to conuert and to turne from sinne vnto 1 Gods holy Spirit by which God giueth the sinner grace to repent God Secondly there is the working of that feare which is called the seruile feare whereby a sinner is mooued and stirred is vexed and disquieted in himselfe for feare of punishment and is euen terrefied and affrighted with the hideous sight of his abominable sinnes and the terrour 2 Seruile feare of Gods iudgement for sinne when he seeth Hell gaping to deuoure him which horrible feare though in the wicked and reprobate it be a torment and able to bring them to desparation as it was in Cain and Iudas yet in the children of God this legall terror and affrighting of sinners with the feare of punishment may bee a preparation to receiue grace when as they are truely humbled for their sinnes vnder the sence and feeling of Gods anger and displeasure against sinne Thirdly the working of Faith whereby the sinner 3 Faith beginnes to looke vnto Christ and beleeues the remission of his sinnes at the least beleeues that his sinnes are pardonable Fourthly the working of hope whereby the sinner 4 Hope receiues hope of the remission of his sinne hoping that through the mercy of God and merits of Christ his sinnes shall be forgiuen Fiftly the working of that feare which is called the 5 Filiall feare filiall or childe-like feare wherby the sinner is now displeased with himselfe in regard of this that hee hath offended God who hath beene so good and gracious a God vnto him to spare him so long giuing him so long time and space of repentence and offering him mercy in Christ Iesus and now he beginnes to feare God not so much for feare of punishment as out of reuerence awe and loue of God who hath so loued him as not onely to forbeare him in the time of his ignorance wickednesse when he deserued rather to haue been cut off and cast from the presence of the Lord into vtter darknesse but hath sent his onely Sonne Iesus Christ to be his Sauiour and Redeemer to shed his bloud to saue his sinfull soule in gratefull remembrance heereof he is resolued now hence forward to deny himselfe to renounce the world to forsake his former sinfull course of life and to turne himselfe vnto the Lord to serue him in holines and righteousnesse all the dayes of his life and this because he feares God Thirdly in Repentance I say that a sinner is changed 3 Change of minde in his minde There are two words vsed in the new Testament which signifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—sipisâ—entia Bâ—rn in Matth. 3. 2. Repentance The former signifieth such a Repentance whereby the sinner is grieued and very sory for the euill which he hath done and no more And this may be in the wicked and reprobate for of Iudas it is sayd d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27. 3. hee repented himselfe that is hee was sorry and grieued he was vexed and disquited within himselfe that hee had done so wicked a deede as to betray his Master he could haue wisht it vndone but thiâ— was all The other word vsed for Repentance properly signifieth a change of the minde and it is such a Repentance whereby a sinner is not onely sorry and grieued for the euill which he hath done but is so sorry for what is past as that hee is more wise euer after to auoyd sinne and so sorry for the wickednesse committed that he redresseth his wayes and amendeth his life This word is vsed by S. Peter in his Sermon to the Iewes after that they had crucified Christ for exhorting them to repentance he saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 19. Repent yee therefore and be conuerted This repentance is proper to the children of God Lastly in Repentance there is a turning from sinne 4 Turning from sinne to God and a turning vnto God But of this more in the next place Now whereas Repentance is as hath beene prooued Vse the gift of God the consideration heereof serues Against those who think that they can repent when they pleaso to reprooue the great security of many concerning their conuersion and turning vnto God many thinke its an easie thing to leaue sinne they hold that repentance
m Luk. 18. 11. I am not as other men are extortioners vniust adulterers or euen as this Publicane Secondly except we search out our owne sinnes and 2 To cause vs to seeke vnto the Lord for grace and mercie come truely to know our owne selues we cannot bee brought to seeke to the Lord for grace and mercie for a man that knoweth not his wants seeketh not for helpe and redresse of his wants Secondly the consideration of the knowledge of sin and that in particular manner as hath beene formerly Vse 2 shewed serues to reproue those who are so farre from Against those who haue no sence or feeling of sinne searching their hearts to finde out and know their sins that they haue little or no sence and feeling of their sins Though they know and confesse themselues in a generall manner to be sinners as others are yet they doe not come to a particular knowledge of their sinnes to know the greatnesse of their sinnes the multitude and foulenesse of their sinnes and to know the danger that their soules are in by reason of their sinnes Though they be sinners yet their sinnes neuer trouble them their sinnes are no burden vnto them they lie vnder the heauie waight and burden of sinne and yet feele no paine The reason is because they are yet in ignorance and blindnesse they are not inlightned with the knowledge of the truth to know God and to know themselues the eyes of their minde are not inlightned truly to see and know their particular sinnes but n â—phe 4 18. 19 hauing as the Apostle saith the vnderstanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse These haue benummed and dead consciences yea these haue as the Apostle also saith o 1 Tim. 4. 2. their conscience seared with a hote iron This is a very dangerous state when a sinner is so farre from the knowledge of his sinnes as that he hath no feeling of his sinnes no remorse nor true touch of conscience for all the euill that he hath done But to the end that a sinner may truly repent him of his sinnes and be saued its necessarie that he haue as much as possibly he can a particular knowledge of his sinnes to know which they are and what manner of ones they are how great how grieuous how haynous and how dangerous they be And that he haue also a feeling of the heauie waight and burden of sinne For aâ— a man carrying a heauie and waighty burden too heauie for him to beare is not like to be eased of his burden till he complaine of the waight and call for helpe and then some friend or neighbour easeth his shoulder so a sinner that is heauie laden with the burden of sinne is like to find no ease till he haue a feeling of the heauy waight and burden of sinne lying heauie vpon his soule For Christ calleth onely such sinners to come vnto him p Mat. 11. 28. Come vnto me all ye that labour and are heauie laden and I will giue you rest And as a sick-man sore diseased is not like to find ease till hauing a feeling of his paine hee complaine of his griefe and lets the Physician know where his paine lies so a sinner that is sicke by reason of sinne and hath a diseased soule except he haue a feeling of his spirituall infirmitie how can he be healed q Mat. 9. 12. They that be whole neede not a Physician saith our Sauiour but they that are sicke Christ is the true and best Physician of the soule euery sinner is a sicke man sicke in soule and hath need of Christ's Physicke to cure and heale him Now if any one thinke himselfe sound and whole enough in soule and feele no sinne trouble him and therefore make no hast to goe and seeke to Christ Iesus the good Physician how can that mans soule be healed That man who in the iudgement of the learned Physician is sore sicke and diseased and yet feeles little or no paine is most dangerously sicke so that sinner who hath a sinfull soule sore diseased with sinne and yet hath little or no feeling of sinne no true knowledge of his sins is in greatest danger of his soule When the Israelites felt themselues stung with r Nâ—m 21. 6. 7. 8. 9. fierie serpents in the Wildernesse their remedie was to looke vp to the serpent of brasse and if a serpent had bitten any man when he beheld the serpent of brasse he liued This brasen serpent was a type and figure of Christ who was lift vp for our Redemption Of which our Sauiour Christ himselfe saith Å¿ Ioh. 3. 14. 15. As Moses lift vp the brasen serpent in the wildernesse euen so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life But as those Israelites onely had benefit by the brasen serpent which felt themselues stung and then looked vp to the brasen serpent so they onely haue benefit by Christ who hauing a feeling of sinne feeling their soules inwardly slung with the fierie darts of the old serpent the Deuil doe runne and flie apace to Christ Iesus for helpe by the eye of faith looking vp vnto Iesus that so their wounded soules may be healed CHAP. V. Of godly sorrow and first of Contrition or inwarâ— sorrow for sinne AFter the knowledge of sinne followeth godly 2 Godly sorrow sorrow for sinne This is the second step and degree in the repentance of a sinner * 2 Cor. 7. 10. Godâ—y sorrow saith S. Paul worketh repentance to saluation not to be repented of Heere S. Paul makes godly sorrow a thing necessarily required to repentance without which a sinner cannot be saued That sorrow which Sorrow for sin Two-fold worketh repentance the Apostle calls Godly sorrow for there are two sorts of sorrow for sinne The one a Buca de poenitent Legall The other Euangelicall The Legall sorrow for sinne is that sorrow which ariseth 1 Legall from the Law of God and the terrour of a mans owne conscience whereby a sinner is sorry and grieued for the euill which he hath committed onely in regard of the wrath of God and the punishment which he sees to bee deseruedly due vnto him and hanging ouer his head This is that sorrow which the Apostle calls b 2 Cor. 7. 10. the sorrow of the world or worldly sorrow which worketh death Godly sorrow worketh repentance but worldly sorrow worketh death for a sinner being detected and his wickednesse found out the Law of God hauing laid open his sinne and wounded his conscience he stands as one terrified with the remembrance of his deserued punishment now his conscience witnesseth against him that he hath done wickedly that hee deserues punishment and
cannot escape the iudgement of God And many in this agonie being not able to deliuer themselues and their soules refusing comfort are swallowed vp with abundance of worldly sorrow and without the great mercy of God are plunged into the gulfe of despaire But there is also an Euangelicall sorrow for sinne 2 Euangelicall Two-fold which is properly Godly sorrow and this is twofold Inward and Outward Inward sorrow for sinne is called Contrition Outward is mourning lamenting and weeping for sin First of Contrition or inward sorrow for sinne In 1 Contrition or inward sorrow for sinne handling whereof I will shew First what Contrition is Secondly how it is wrought in vs. Thirdly the signes and markes of it Fourthly the motiues to perswade vnto it For the first Contrition or inward sorrow for sinne 1 What Contrition is is a sorrow of the heart specially for this that a sinner hath offended God and being truely humbled with a sence and feeling of his sinnes is displeased with himselfe for his sinnes and doth now not onely dislike but from his heart detest and abhorre sinne This is properly called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or sorrow after a godly sort and godly sorrow and sorrow to repentance It is called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 9 10. compunction of heart It is also called the e Acts 2. 37. renting of the heart And it is called a f Ioel 2. 17. broken spirit g Psal 51. 17. a broken and a contrite heart For the second How Contrition is wrought in a sinner The meanes whereby a sinner is brought to Contrition 2 How Contrition is wrought in a sinner and inward hearty sorrow for his sinnes are two The one is the gracious working of the Spirit of God giuing a sinner a liuely sence and feeling of his sinnes giuing him grace to see and know how by his 1 By the working of the Spirit of God sinnes he hath offended God and grieued the Holy Spirit of God soâ—ming also his hard heart that hee may greeue lament and mourne for his sinnes after a godly manner This is that which the Lord saith by his Prophet Zachary h Zach. 12. 10. I will powre vpon the house of Dauid and vpon the Inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke vpon me whom they haue pierced and they shall mourne for him as one mourneth for his onely sonne A sinner looking vpon Christ whom by his sinnes he hath pierced and wounded and hauing a true feeling of his sinnes greeueth and mourneth he is sorry after a godly manner but how is this godly forrow wrought in him the Lord saith that he will powre the spirit of grace and of supplications vpon the sinnefull soule and when the Lord hath put such grace into the soule of a sinner to see his sinnes and to perceiue how that by his sinnes hee hath offended God and pierced the Sonne of God then hee is inwardly grieued at the heart then his heart melts into teares This is the first meanes whereby a sinner is brought to Contrition The second meanes is the preaching of Christ crucified 2 By preaching Christ crucisied as appeareth in the example of those first Conuerts to whom Peter preached Christ crucified For hauing testified against them that they had crucified Christ i Acts 2. 37 38. They were pricked in their hearts and sayd vnto Peter and the rest of the Apostles Men and brethren what shall wee doe their consciences were so stricken with the terrour of this that they should be guilty of shedding the innocent bloud of the Sonne of God that they were at their wits end they knew not what to doe yet were they desirous to finde ease to their troubled consciences but knew not how till they called to remembrance the words of the Apostle how that Iesus of Nazareth whom they had crucified and slaine was the Sonne of God whom God raised vp who ascended to Heauen and is exalted at the right hand of God and hearing also that he is Iesus the Sauiour that he is the true Messias Christ the Anoynted of the Lord heereupon they are pricked in their hearts and touched in their consciences with a feeling of their sinnes yet so as they doe not despaire of all mercy but trusting in the goodnesse and mercy of God through Christ and being desirous to know how they may finde comfort to their troubled consciences they said to Peter and to the rest of the Apostles Menand brethen what shall we doe ô teach vs what we must doe to be saued Now they are sorrowfull after a godly manner now they are of a contrite spirit and an humble soule now they are exceeding sorrowfull that they haue crucified the Lord of life now they haue bleeding hearts for that they haue shed the bloud of the innocent Lambe of God now they are exceedingly displeased with themselues for that they haue done so wickedly and now they so abhorre their sinnes and wickednesse that they purpose neuer to doe wickedly againe So that their compunction was not onely a bare pricking of the heart such as Cain and Iudas had but as they had a feeling of their sinnes so also had they a feeling of the mercy of God in Christ Iesus Moreouer to the compunction and pricking of their hearts there was ioyned a readinesse to obey the will of God and to doe whatsoeuer the Lord should command them and therefore it is that they say Men and brethren what shall we doe to the end that a sinner may be brought to Contrition its necessary that the Word of God which is k Heb. 4. 12. quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding a sunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart doe pierce the heart and wound the conscience making the sinner to feele his sinnes to know that by his sinnes he hath offended God who hath beene so gracious a God and so louing and mercifull a Father vnto him and to acknowledge that by his sinnes he hath pierced and wounded the Sonne of God who was content to be pierced and wounded yea and to suffer his bloud to be shed for his sinnes The Adamant the hardest stone which will neither bee bruized with iron nor melted with fire is notwithstanding dissolued with l Gemin lib. 2. cap. 26. Goats-bloud What heart is there so hard and stony so adamant-like that will not bee mollified and softned that will not be rent and broken yea dissolued into teares being washed and soaked in the bloud of Christ this ô man this must or nothing will soften thy hard heart Thus Contrition is wrought in the heart The third thing is concerning the signes and marks 3 Signes of contrition or inward godly sorrow of Contrition Contrition or
the writers inkehorne by his side is appointed to b Ezech 9 4. goe through the midst of Ierusalem and set a marke vpon the foreheads of the men that sigh that cry for all the abhominations that were done in the midst thereof Giuing vs to vnderstand that there were some in the city which sighed and mourned for the abhominations that were done in the citie For the second what we are to mourne and weepe 2 For what for That which we are specially to weepe for is sinne In generall we are to mourne for all our sinnes great small knowne and vnknowne secret and manifest In particular for some one sinne by which we haue offended or doe still more grieuously offend God The Israelites hauing offended God by asking a King when the Lord God was their King and being reprooued for it by Samuel they sorrowed and lamented and said to Samuel c 1 Sam. 12 19. Pray for thy seruants vnto the Lord thy God that we die not For we haue added vnto all our sinnes this â—uill to aske vs a King So Dauid with great feeling of his sinnes and with great sorrow and mourning confesseth his sinneâ— to the Lord and craueth mercy d Psal 51. 1. haue mercy vpon me O God c. Yet is most sorrowfull for his heinous bloody sinne points that out in particular and praies against it e ver 14. deliuer me from blood-guiltinesse ô God The third thing herein is the time when we ought chiefely to mourne for our sinnes It is not vsuall with 3 The time wheÌ„ men to mourne for their sinnes till the hand of God be vpon them aâ—â—lâ—ctâ—ng them visiting and scourging them for their sinnes But the chiefest time of mourning for sinne is when we haue sinned that thereby we may preuent the iudgement of God iudging our selues that we be not iudged of the Lord. For as the Apostle saith f 1 Cor. 11. 31. Mâ—roris tempus non tunc est cum aliquid pâ—â—imur aduersi sed cum malè operamur Chrys de prouident l. 3. If we would iudge our selues we should not be iudged g The timâ— of sorrowing and mourning for sinne is not as a Father saith when we are vnder the crosse and suffer aduersity but when we doe euill then it behooues vs to mourne for the euill that we haue done As when a man hath committed adultery murther or any other grieuous crime for which 4 The measure of mourning for sinne and therein these rules are to be obserued his soule is in danger to be depriued of the kingdome of heauen then is it a fit time for him to mourne and sorrow for his sinne that he may be reconciled to God winne the fauour of God againe When affliction is vpon vs for our sinnes necessity constraineth vs to weepe and mourne because the affliction calls our sinne to remembrance 1 Sorrow for sinne must be greater then for any woâ—â—dly want or losse For. but it had bene much better for vs to haue wept and mourned for the euill of sinne before the euill of punishment fell vpon vs for sinne The fourth thing herein to be considered is the measure of our outward mourning and weeping for sinne 1 Sinne is the cause of all euill Concerning which these rules must be obserued First that our sorrow for sinne be greater then for any wordly want or temporall losse for First Sinne is the cause of all euill that befalleth vs in 2 A man may be saued without riches but not without repentance the course of our life Secondly a man that hath want of wordly things or sustaineth losse in temporall things may notwithstanding be saued come to life euerlasting but sinne not repented of is able to cast soule and body into hell Thirdly wordly wealth may be procured and temporall 3 The soule once lost cannot be recouered losses may be recouered againe but the soule being once lost cannot be recouered The losse of the soule is irrecouerable and therefore farre greater cause haue we to mourne and weepe for our sinnes then for any wordly want or temporall losse whatsoeuer Secondly greater sinnes must haue greater sorrow 2 For great sinns we must haue great sorrow more mourning and more weeping Dauid was sorrie for his lesser sinnes but was exceedingly sorrowfull for his great transgressions h 1 Sam. 24. 5. Dauids heart smote him because he had cut off Sauls skirt but for his adultery and bloodshed he afflicted himselfe sore he i 2 Sam. 12. 16. psal 51. fasted and mourned he lay vpon the earth and made great lamentation Thirdly mourning weeping for sinne must haue 3 There must be a moderation in mourning for sinne it moderation that it exceed not As S. Paul speakes in the behalfe of that incestuous Corinthian whom he had excommunicated but vpon his repentance had forgiuen saying k 2 Cor 2. 7. Sufficient to such a man is this punishment which was inflicted of many So that contrariwise ye ought rather to forgiue him and comfort him lest perhaps such a one should be swallowed vp with ouermuch sorrow After this manner a sinner expresseth his godly sorrow outwardly by mourning lamenting and weeping for his sinnes There remaine the motiues which may perswade vs 2 Motiues to mourning and weeping for sinne to this Godly sorrow which is outward in mourning weeping for sinne and they are foure First God requireth it So saith the Prophet Esaias l Isa 22. 12 In that day did the Lord God of hosts call to weeping and to 1 God requireth it mourning and to baldnesse and to girding with sackloth The prophet Ioel also saith m Ioel 2. 12. Therefore now saith the Lord turne ye euen vnto me with all your heart and with weeping and with mourning S. Iames saith n Iam. 4. 9. be afflicted and mourne and weepe Let your laughter be turned to mourning and your ioy to beauinesse Secondly penitent sinners haue wept and mourned 2 Penitent sin ners haue wept mourned â—or their sinâ—es for their sinnes Dauid saith o Psal 6 6. I am weary of my groaning all the night make I my bed to swime I water my couch with my teares That penitent woman mentioned by S. Luke held by diuerse to be Mary Magdalen wept so abundantly for her sinnes that those two little fountaines her eies yeilded her water sufficient to p â—uk 7. 38. wash her Sauiours fâ—ete when Peter remembred himselfe how he had sinned in denying his master Christ he went out and q Luk. 22. 62. Wept â—â—tterly Yea Christ Iesus the head of the Saints though he himselfe had no sinnes to lament and weepe for yet he oftentimes wept Comming to Ierusalem r Luk. 19 41. he wept ouer it At the raising of Lazarus Å¿ Ioh 11. 35. Iesus wept At his passion he wept sore for the Apostle saith that
t Heb 5. 7. In the deyes of his flesh he offered vp praiers supplications with strong crying and teares u Fâ—entem illum frequenter â—nue nias nuâ—quam verò â—identem Chrys in Math. 2. Hom. 6. we may often finde him weeping as a Father saith but seldome or neuer laughing Yet he wept not for himselfe and for his owne sinnes for x 1. Pet. 2. 22. he did no sinne neither was guile found in his mouth But for vs and for our sinnes to teach vs to weepe and mourne for our selues and for our owne sinnes Thirdly to consider the necessity of outward sorrowing 3 The necessity of mourning for sinne and mourning for sinne First our sinns haue bene the cause of crucifying Christ as saith the Prophet Esay y Isa 53. 5. He was wounded for our transgressions 1 In regaâ—d of our sinnes which were the cause of crucifying Christ he was bruised for our iniquities The serious consideration of this should moue vs to lament mourne this should cause vs to sheede abundance of teares to consider the grieuousnesse of our sinnes how by them we haue crucified and pierced Christ and certaine it is the remembrance hereof will so worke with true penitent sinners that they will breake forth into mourning as saith the Prophet Zacharie z Zach. 12. 10. I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke vpon me whom they haue pierced and they shall mourne for him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first borne In that day there shall be a great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddon and the land shall mourne euery family apart c. Secondly our eyes conuey much euill to the heart 2 Our eies conuay much euill to the heart and therefore must weepe much as they let in sinne so they must as much as they can let it out In worldly griefe the heart is eased by weeping so by teares shedde for sinne the soule is eased Thirdly Sinne is the cause of affliction and miserie 3 Sinne is the cause of misery the cause of trouble and calamitie that befals vs in the course of our life Wherefore as we mourne and weepe for the paine and miserie so ought we much more to mourne to lament and weepe for sinne which is the cause of our miserie Fourthly consider that now euen in this present life 4 Either now we must mourne weepe or we shall hereafter we must mourne and weepe for our sinnes least we be constrained to mourne and weepe in that dolefull and heauie place of mourning where there is weeping and gnashing of teeth And they that will not now weepe and mourne for their sinnes shaâ—l hereafter As our Sauiour saith a Luk 6. 25. Woe to you that laugh now for ye shall mourne and weepe And yet more to perswade vs to this godly sorrow to 4 Benefits of mourning and weeping for sinne weepe and mourne for our sinnes consider the Benefits that come thereby Weeping and mourning may weaken and hurt the bodie but it strengthens and helpes the soule it may harme the bodie for a time but it doth the soule good for euer And the Benefits thereof are these First outward sorrow for sinne arising from the inward 1 Mourning weeping for sinne is a meanes to obtaine mercy sorrow of the heart is a meanes to obtaine mercie with God It is said of Hezekiah that b Isa 38. 3. he wept sore But his sore weeping was a meanes of obtaining mercie and fauour with the Lord. For praysing the Lord he saith c ver 17. Thou hast cast all my sinnes behind thy backs Marie Magdalene weepes and sheeds teares in abundance but this her mourning and weeping for her sinnes is a meanes of obtaining mercy with the Lord for the Lord saith vnto her d Luk. 7 38. 48. thy sinnes are forgiuen Secondly * Mitigâ—ntâ—ram Dei lachrymae Teares of grace are a meanes to pacifie Gods 2 A meanes to pacifie Gods anger anger against vs for our sinnes and to turne away his wrath from vs. The Lord by the Prophet Ioel sayth turne ye euen to mâ— 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 e Ioel 2. 12. 13. he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the euill As if he should haue said If you will be sorrie for your sinnes after a godly sort and if you will turne to the Lord by renting the heart and with fasting and weeping and mourning then the Lord will turne away â—is wrath from you then the Lord will be gracious and mercifull vnto you Thirdly teares shed for sinne are not shed in vaine 3 Teares shed for sinne are pleasing to God delightfull to the Angels but they are respected of the Lord they are well pleasing both to God and Angels they are acceptable and well pleasing to God God maketh reckoning and account of them for though they be shed yet they are not lost f Psal 56. 8. Put thou my teares into thy bottle saith Dauid Teares of grace and not as water spilt on the ground which cannot be gathered vp againe but the Lord hath a vessell to receiue the teares that we sheede for our sins not one of them iâ— lost This heauenly dew of deuotion neuer fals but the Sunne of righteousnesse drawes it vp And the teare of penitent sinners are delightfull to the Angels who reioyce at the conuersion of a sinner Insomuch that the deuout Father cals the g Lâ—chrymâ— pâ—â—nitentium Angelâ—rum vinum Bern. teares of penitent sinners the Angels wine Fourthly they that mourne and weepe for sinne though they haue sorrow and heauinesse for a time in the end shall be comforted their sorrow shall be turned 4 They that mourne shall be comforted into ioy Christ is sent as saith the Prophet Esay to h Isa 61. 2. 3. comfort all that mourne to giue vnto them beautie for ashes the oile of ioy for mourning and the garment of praise for the spirit of heauinesse And Christ when he was come sayth i Mâ—â— 5. â— Blessed are they that mourne for they shall be comforted k 〈◊〉 â— 6. 5. They that sow in teares shall reape in ioy saith the Psalmist They that now weepe and sheede teares for sinne shall hereafter be truly comforted For l Reâ— 21. 4. God shall wipe away aâ—l teares from their eyes As after much raine and great stormes the heauens waâ—e cleare the ayre is more milde and the Sunne breakes forth comfortably to refresh the things that are vpon the earth so after much weeping mourning
and sorrowing for sinne the Sunne of righteousnesse breakes forth and shines comfortablie vpon the sinner reioycing the heart and greatly refreshing the soule After a storme a calme A question here ariseth concerning outward mourning Quest and weeping for sinne Whether weeping and shedding Wheâ—her weeping for sinne be of absolute necesitie of teares be simplie necessarie in godly sorrow I answer m Per. cas of Consâ—â— 1. boâ—ke Chap. 5. Weeping for sinne is required and is commendâ—ble in whomsoeuer it is if it be in truth Yet corporall weeping is not alwayes of absolute necessitie so that Answ First the heart be truly grieued and displeased for sinne Secondly if a sinner haue an earnest desire to sheede teares and cannot being hindered either in regard of the greatnes of the sorrow of heart oppressing the heart that it cannot ease it selfe by weeping or else from the constitution of the bodie being vnapt to yeeld teares for in this case God accepteth the inward sorrow of the soule and the good affections of the hart for the teares of the eyes n Secundum quantitatem interioris affectionis secundum abundantiam lachrymabilis hâ—moris est vel non est in homine sâ—eâ—us câ—rporalis â—â—min l. 1. c. 43. It is sayth one according to the quantitie of the inward affection and the measure of moist and waterish humours of the eyes that any one either weepeth or is hindred from weeping Vse Now considering that God requireth not onely an Against those who mouâ—ne and weepe greatly for outward crosses but verie little for their sins inward godly sorrow and griefe of heart but likewise an outward mourning lamentation and weeping for sinne yea and great mourning and sorrowing for our great sinnes and forasmuch as the Saints and children of God haue practised the same moreouer considering that it is so necessary and profitable for vs to weepe mourne for our sinnes this reproues the world for the great neglect of this dutie O how ordinarie and vsuall a thing is it with people to mourne and weepe for worldly crosses and troubles that befall them for losse of goods and cattell for the departure of their friends neighbours and acquaintance it is a marueilous thing to beholde how excessiuely manie mourne and weepe for the losse of their dearest friends as husband wife children their onely sonne But few are there that weepe and mourne seriously for their sinnes o Pro. 14. 9. Fooles saith Solamon make a mocke at sinne Foolish wicked people haue no moderation in worldly sorrow but sport themselues with their sinnes and if they sheede any teare in regard of sinne it is with laughing at sinne and not weeping for sinne Doth the Father goe heauily for the death of his first borne And doth the sorrowfull mother mourne and weepe and wring her hands for the departure of her onely sonne O how much more cause haue we to mourne and weepe for our sinnes which haue beene the death of the Sonne of God p Mat. 2. 18. Rachel wept for her children and would not be comforted because they were not Rachel wept for her sonnes we ought to weepe for our sinnes she because they were not we because they are yet remaining and are not done away Woefull then and lamentable is their condition whose heart is soft and whose eyes are moist and waterie to sheede teares for worldly wants for temporall losses for bodily paine and griefe but haue hard hearts and drie eyes not able to straine forth a sorrowfull sigh nor wring out a brinish teare for their sinnes CHAP. VII Of confession of sinne COnfession of sinne is the third step of grace 3 Confession of Sinne. whereby the penitent sinner returneth from sin vnto God For after that a sinner hath sorrowed after a godly sort for his sinnes he returneth vnto God by confessing his sinnes as the prodigall son returned to his Father confessing and saying a Luk. 15. 18. Father I haue sinned Two-fold And confession of sinne is two-fold Publique Publique and Priuate Publique confession of sinne is that which is made in 1 Two-fold the Congregation and is two-fold Either of the whole congregation when the Minister 1 Of the whole Congregation the mouth of the people maketh an humble confession of sinne and the people ioyne with him confessing and crauing pardon for their sinnes Or when any one that hath offended God and the 2 Of any one that hath offended the Congregation congregation doth publiquely make and acknowledgement of his sinne before the Congregation and so is receiued into the fellowship of the Church againe Priuate confession of sinne is also two-fold 2 Priuate Two-fold To Man and To God To Man and that in two respects 1 To Man In two respects First when any one hauing offended his brother and wronged his neighbour doth make an acknowledgement of his fault and is willing to giue satisfaction to the 1 For satisfaction party wronged and that for peace sake and reconciliation one with another gathered from that saying of our Sauiour Christ b Mat. 5. 23. 24 If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thy gift before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift Secondly when any one is troubled in conscience for some sinne that lieth heauy vpon his soule and clogs 2 For Consolation his conscience he may make knowne his griefe to another in priuate and that either to the Pastor of his soule or to some other discreet faithfull and trusty friend that is able to counsell and comfort him in his distresse According to S. Iames his direction c Jam. 5. 16. Confesse your faults one to another and pray one for another Such is our confession to man Secondly Confession of sinne is made in priuate vnto 2 To God God When as the poore penitent sinner gets himselfe into some secret place and there falling downe before the Lord by humble confession layeth open his And therein sinnes before God in hope to finde mercy with the Lord. Now the confession of sinne which I heere entreat of is not confession vnto man but vnto God In handling whereof I will shew Foure things First what Confession of sinne vnto God is Secondly the sorts and kindes of it Thirdly the manner of performing it that our confession may please God Fourthly I will vse motiues to perswade thereunto For the first Confession of sinne is an humble acknowledgement 1 What confession of sinne to God is Pola Synt. c. 2. l. 6. c. 37. of our sinnes before God arising from an inward godly sorrow of heart for sinne whereby the sinner doth witnesse against himselfe that hee hath offended God and deserues punishment hauing a purpose of heart neuer to offend God any more For the second Confession is of
two sorts 2 The sorts and kinds of it Two-fold Generall and Particular Generall when a Sinner doth onely in a generall manner confesse that he is a sinner that hee hath offended 1 Generall God that he hath broken Gods commandements and done wickedly c. Particular confession of sinne is an acknowledgement 2 Particular of our particular sinnes when hauing made diligent search by the law of God to finde out our sinnes we doe then confesse those sinnes which our owne conscience witnesseth against vs that we are guilty of as Dauid when hee had committed adultery with Bathsheba confessed his sinne in particular saying d Psal 51. 4. Against thee thee onely haue I sinned and done this euill in thy sight The Iewes confessed their sinnes both in generall and particular In generall e Isa 59 12. Our transgressions say they are multiplyed before thee and our sinnes testifie against vs for our transgressions are with vs and as for our iniquities wee know them And in particular they confesse and say f Vers 13. in transgressing and lying against the Lord and departing away from our God speaking oppression and reuolt conceiuing and vttering from the heart words of falshood The third thing in Confession is the manner how a 3 The manner of making Confession aright sinner is to make confession of his sinnes that his confession may be acceptable to God Dauid saith g Psal 32. I said I will confesse my transgressions vnto the Lord. The vulgar Latine translation readeth it thus g Psal 32. I said I will confesse against my selfe mine vnrightousnesse vnto the Lord. From whence sixe things are obserued to bee necessary in the confession of sinne First that our Confession of sinne be done with premeditation 5 h Dixi confitebor aduersum me iniustitiam meam Domino Six things are necessary in the Confession of Sinne. that we doe not rashly and rudely thrust our selues into the presence of the Lord but first search our hearts try our wayes finde out our sinnes take notice of them view them consider them and haue them before our eyes when wee come to make confession of them This is noted in the beginning of the sentence i Dixi. I said before I confessed my sinnes I first thought with 1 That it be with premeditation my selfe I considered in my minde the sinnes which I was to confesse I said within my selfe I will confesse my sinnes Secondly Confession of sinne must be in truth without 2 That it be in 〈◊〉 guile not hiding sinne but plainely and truely confessing our sinnes wherfore he saith k Confitâ—bor I will confesse I will make knowne my sinne I will hide nothing I will search euery corner of my heart I will lay open all and euery sinne I will confesse my sinne Thirdly our Confession must be accusing not excusing 3 That it be accusing not excusing noted in the next words l Aduersum me against my selfe Our confession must be against our selues Howsoeuer it be dangerous for any one to accuse himselfe before men yet euery sinner must accuse himselfe before God iudge himselfe to haue broken the commandements of God and condemne himselfe to be worthy of death For this cause a sinner must come before the Lord in all humility and lowlinesse of mind with shame and confusion of face being ashamed to lift vp his eyes to heauen for the multitude of his sinnes and transgressions saying with Ezra m Ezra 96. O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are encreased ouer our heads and our trespasse is growen vp vnto the heauens And must be like the penitent Publican who comming before the Lord to confesse his sinnes n Luk 18. 13. Stood a farre off and would not lift vp so much as his eyes to heauen but smote vpon his breast saying God be mercifull to me a sinner Fourthly Confession must be made of sinne and iniquity 4 Confession must be of Sinne and iniquity noted in the word o Iniustitiam vnrighteousnesse or transgresgressions Wee must not with the Pharisee boast our good deeeds and praise our well-doing but with the Publicane confesse our sinnes and our selues sinners and earnestly pray for the pardon of our sinnes Fiftly Confession must be made of our owne sinnes 5 That we confesse our owne sinnes wherefore he saith I will confesse against my selfe p Meam mine vnrighteousnesse or my transgressions Sâ—xtly Confession of our sinnes must be made vnto the Lord our God wherefore he saith I will confesse my 6 That our confessioÌ„ be made vntâ— God transgressions q Domino vnto the Lord. Confession must be made vnto God to the honour of God that God may haue the glory and we the comfort Of this Dauid speakes thus in another place r Psal 51 4. Against thee thee onely haue I sinned So also when he had numbred the people his heart smote him and Dauid said vnto the Lord Å¿ 2 Sam. 24. 10. I haue sinned greatly in that I haue done Daniel said t Dan. 9 4. 4. I praied vnto the Lord my God and made my confession and said O Lord we haue sinned and committed iniquitie and haue done wickedly c. Chrysostome taught the same doctrine u Deâ— sâ—luendis peâ—catum Chrys de paeâ—it Hom. 9. Tell thy sinne onely vnto God Againe he saith * Sâ—luâ—te Deus confiâ—entâ—m vidâ—aâ— Chrys de paeâ—it confâ—s Let God onely see the confessing of thy sinnes After this manner we are to make Confession of our sinnes In the fourth place I come to the motiues which may perswade vs to confesse our sinnes vnto God Which I take 4 Motiues to coÌ„fesse our sinnes vnto God First from the necessity Secondly from the benefite thereof For the first Confession of Sinne vnto God is necessary 1 〈◊〉 necessâ—ry For for First God is chiefly and principally offended by our sinnes wherefore it is that Dauid hauing committed 1 God is principally offâ—nded by our sinnes adultery and thereby hauing not onely offended God but wronged man comming to make confession saith y Psal 51. 4. Against thee thee onely haue I sinned Now because sinne is chiefly and principally committed against God therefore it 's necessary that wee make our confession chiefly and principally vnto God Secondly without confession of sinne we can looke 2 Without Confession we can haue no remission for no remission of sinne Salomon saith z Pro. 28. 13. He that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy Giuing vs to vnderstand that he onely obtaineth mercie of the Lord that confesseth his sinnes but if any one will not confesse but hide and couer his sinnes he shall not prosper it shall not be well with him the Lord will shew him no fauour nor mercie
Wherefore Dauid saith of himselfe a Psal 32. 3. 4. 5. When I kept silence my bones waxed olde c. But I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Dauid after he had sinned for a time kept silence held his tongue and opened not his mouth to confesse his sinne but that was paine and griefe vnto him befound no comfort in it but when he acknowledged his sinnes and confessed his transgressions then the Lord shewed mercy on him and forgaue him and Dauid did not obtaine mercie and forgiuenesse at the hands of God till that hee confessed his sinne to the Lord. b Nos alitâ—r salui esse non possumus nisi confiteamur paenitentes quod iniquè gessimus negligentes Aug. We cannot otherwise be saued saith one but by humble acknowledgement of our sinnes which through our negligence we haue so wickedly committed Before the sicke man can finde ease and remedie for the recouering of his health he must make his griefe knowne vnto the Physitian and the Creeple is not ashamed to lay open his soares to the passenger to mooue him to haue pitty on him so likewise it 's necessarie for a sinner by confession of his sinnes to make knowne the inward diseases the infirmities and sores of his soule to the chiefe and best Physitian of our soules Christ Iesus and bee as earnest with the Lord to beg mercy and craue pardon and forgiuenesse of his sinnes as the poore beggar by the high-way side is importunate to beg a penny of the Passenger Thirdly Confession of our sinnes to God is necessary 3 If we doe not confesse our sinnes yet wee cannot hide them froÌ„ God for God both seeth knoweth them for if we doe not confesse them vnto God yet God knowes them and sees them yea c Quando iâ—â—mâ— celat Dâ—us â—â—dat when sinners doe foolishly hide and couer their sins then the Lord layes them open to the view of the world The Lord said vnto Dauid d 2 Sam. 12. 12. Thou didst it secretly but I will doe this thing before all Israel and before the Sunne When thou didst commit thy sinne of adultery thou didst it secretly thou thoughts that no eye had seene thee but I beheld thy wickednesse which thou didst in secret and I will punish thee openly because thou hast sinned and not confessed thy sinne I will bring thy sinne to light and thy selfe to shame Secondly as Confession of sinne is necessary so is it 2 It 's good and profitable For also good and profitable for a sinner for First by Confession of sinne a sinner obtaineth remission and forgiuenesse of sinne so saith Salomon By confession we obtaine remission e Pro. 28. 13. Who so confesseth and forsaketh his sinnes shall haue mercie S. Iohn saith f 1 Iohn 1. 9. If wee confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes And Dauid witnesseth of himselfe g Psal 32. 5. I said I will confesse my transgression vnto the Lord and thou forgauest the iniquitie of my sinne h Vâ—i Confessio ibi remissio Quaâ—dâ—â—â—mo detâ—giâ— Dâ—us â—egiâ— quando homo agnoscit Deus ignâ—scit Where there is true hearty and humble confession of sinne there is remission and forgiuenesse When a sinner vncouereth and layeth open his sinnes God couereth and hideth his sinnes When a sinner acknowledgeth and confesseth his sinnes God doth pardon and forgiue him his sinnes Vpon Dauids confession i 2 Sam. 12. 13. I haue sinned against the Lord Nathan the Prophet saith vnto Dauid in the word of the Lord The Lord hath put away thy sinne thou shalt not die Secondly Confession of sinne is a meanes to pacifie 2 Confession of sin is a meanes to turne away Gods turne away Gods wrath heauie displeasure the anger and to asswage the wrath of Almighty God Yea to auert and turne away the iudgements of God which arâ— threatned against and hang ouer the head of sinners When Ionah the Prophet cried against Nineueh k Io. 3. 4. 8. 9. 10. Yet â—ortie dayes and Nineueh shall bee ouer throwne The Niniuites humbled themselues before the Lord with fasting and mourning confessing their sinnes and crying mightily vnto God and when God saw their workes that they turned from their euill way then God repented of the euill that be had said that he would doe vnto them and hee did it not Hereupon is that saying of Chrysostome l Niniuitae confitentur viuuÌ„t Sodomitae obdurantur pereunt Chry. in Psal 106. The Niniuites confesse their sinnes and liue the Sodomites are hardned in their sinnes and perish Thirdly Confession of sinne is profitable to a sinner for thereby his conscience is pacified and his soule eased Like as a man being discontent in his mind and sore troubled in his thoughts can take no quiet rest 3 By Confession the soule is cased and the conscience pacified his stomacke faileth him and his sleepe departeth from him till meeting with a faithfull trustie friend hee maketh his minde knowen vnto him layeth open the griefe of his heart and by mutual conference together findeth comfort and ease so a sinner that is greatly distressed in soule and afflicted in conscience with the remembrance of his sinnes by humbling his soule in secret before the Lord confessing his sinnes laying open his iniquities and not hiding his sinnes doth finde great case for vpon â—he sinner's humble confession the Lord who is the best friend that a poore sinner hath doth marucilouslâ— comâ—ort and refresh the soule of the sinner So that the heart of the poore sinner is now comforted his soule is cased and his conscience pacified Such benefit commeth by confessing our sinnes vnto God And sâ—â—ing that Confession of our sinnes vnto God Vse is so necessarie and profitable the consideration hereof serues iustly to reproue First those who will not acknowledge and confesse 1 Against those who will not confesse but hide and couer their sinnes their sinnes vnto God but hide and couer them as Adam when he had eaten of the forbidden fruit m Gen. 3. 8. bid himselfe among the trees of the garden thinking to hide himselfe and his transgression from the Lord wherefore Iob saith n Iob 31. 33. If I couered my transgressions as Adam by hiding minâ— iniquitie in my bosome Iob counts it a haynous thing to couer his transgressions and to hide his iniquitie And indeed for any one to couer his transgressions and to hide his iniquitie is both foolish and dangerous Foolish for no man can so hide his sinne but God knoweth and seeth it A notable example hereof we haue in Dauid It is wonderfull to consider what deuises what 1 Foolish shifts and inuentions o 2. Sam. 11. Dauid vsed to couer and hide his sinne of adulterie with Bathsheba Whn Dauid committed that sinne of adulterie with Bathsheba
Lord promised mercie and comforted his soule with the assurance of saluation y Luke 19. 8. 9. This day is saluation come to this house Herein is that saying verified z Non tollitur peccaâ—â—m nisi restâ—â—uatur ablatum Sinne is not remitted vnlesse that which was vniustly taken away be restored Fourthly they are here reprooued who forsake sinne onely for a season and afterwards either wittingly and 4 Against those who leane sin for a season after fall to their sins again wilfully or of infirmity and by occasion fall into sinne againe If men after that they haue seemed to repent and to cease from sinne doe willingly and wilfully fall into sinne againe and euen run themselues headlong into sinne their repentance is no better then the repentance of Pharaoh this is with the Dog to returne to his vomite with the Sow that was washed to her wallowing in the mire And then as S. Peter saith a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning But if their falling into sinne againe be of infirmity and by occasions though I denie not but such sinners may be restored by repentance yet ceâ—taine it is their case is dangerous by reason of their falling againe into sinne For like as a sâ—cke man hauing recouered his sicknesse if hee afterwards fall sicke againe that relapse is very dangerous and shewes a very weake state of his body So a sinner if vpon occasion and prouocation if through infirmity he fall into the same sinne againe This is very dangerous and if it be often the more dangerous it shewes the state of that soule to be very weake it argueth a great weakenesse of grace in resisting of sinne and if there be no resisting of sinne no striuing against inward corruptions but men giue way to their passions and lusts and yeeld the reines to their vnruly affections those wild horses I demaund where is the forsaking of sinne where is ceasing from euill wherefore a Christian feeling this infirmity in himselfe that he is subiect to often falls should be diligent to search and trye his owne wayes to finde out the deceitfulnesse of his owne heart and be exceeding warie ouer himselfe watching ouer his thoughts ouer his words and ouer his actions that hee offend not As our Sauiour said to the lame man whom he had healed b Ioh. 5. 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee So a sinner hauing repented of his former sinnes and being washed from his sinnes should say vnto himselfe Behold thou art made whole sinne no more lest a worse thing come vnto thee And he may fitly turne the words into a Prayer Lord I confesse I haue sinned and done wickedly but vpon my true repentance thou hast pardoned my sinne and healed my soule Now Lord keepe mee I beseech thee from falling into sinne any more I am now made whole Lord strengthen me with thy grace that I sinne no more lest a worse thing come vnto me CHAP. IX Of Reformation or amendment of life THe fift step of grace whereby a sinner returnes 5 Amendment of life from sin vnto God and riseth higher towards Heauen is Reformation or Amendment of life In handling whereof I will First shew by what meanes a sinner may come to amendment There in three things of life Secondly declare how and after what manner amendment of life is wrought 1 Meanes whereby a sinner may come to amendment of life Thirdly vse motiues and perswasions whereby a sinner may be mooued to amend his life Touching the first The meanes whereby a sinner may come to amendment of life are two The first is the operation and working of the holy 1 The working of the holy Spirit Spirit of God renuing the minde and putting new life of grace into the soule Of this the Lord speaketh thus by Ezechiel a Ezek 36. 26. 27. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my Statutes It is the Spirit of God that makes our spirit new that softneth the heart and giueth grace to walke in the statutes in the wayes and commaundements of the Lord. The second is the word of God whereby we are begotten 2 The word of God to a new life Of which S. Iames faith b Iam. 1. 18. Of his owne will begate he vs with the word of Truth The second thing concerning amendment of life is 2 After what manner amend ment of life is wrought in a sinner How and after what manner this blessed change of life is wrought in a sinner Reformation or amendment of life is wrought thus First before amendment of life there must goe an vnfained forsaking of our former euill conuersation wee 1 There must be an vtter forsaking of our old euill conuersation must first die to sinne before we can be quickened to a new life we must first cease from dead workes before we can doe good workes First cease to be bad trees bearing euill fruit before we can be good trees bringing forth good fruit Of this S. Paul saith c Ephe. 4. 22. 23. 24. put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse d Non potest ficri homo noâ—â—us nisi desierit esse vetus Author operis imperf in Math. 6. Hom. 15 Before we can put on the new man we must first put off the old man We must first put off the raggs of sinne before we can put on the robe of righteousnesse This must necessarily first be before we can be renewed and reformed Secondly amendment of life is wrought in the whole 2 It must be in the whole man man in soule and in bodie in the minde in the will and affections in the cogitations and thoughts of the heart in the eye in the eare in the tongue and in the hands in life and conuersation As the mind must be renewed so the life must be reformed Thirdly amendment of life must haue it beginning within By Ezechiel the Lord saith e 〈◊〉 36. 26. 27. A new heart will I It must haue it beâ—inning wiâ—hin giue you and a new spirit will I put within you c. and I will put my spirit within you and cause you to walke in my statutes Causing the people henceforward to walke in the statutes of the Lord is their reformation and amendment of life But this reformation and amendment of life was first begunne within A new heart will I giue you and a new
if they haue left of to be such as they were before though they bring forth no good fruits meete for repentance whereas the Scripture requireth not onely a departing from euill but also a doing of good Not onely a ceasing from euill but a learning to doe well It had not bin sufficient for Manasseh to haue left worshipping of Idoles except he had worshipped the true God It had beene small praise in Peter to haue wept bitterly for denying Christ and to haue denied him no more except he had also boldly confessed Christ And it had beene but small commendations in Paul to haue left off persecuting Christians except he had also laboured to doe good by preaching Christ seeking to winne soules and to bring men to Christ as before he had laboured to driue them from Christ If any one hath heretofore despised the preaching of the Gospell made light of it and thought basely of the Ministers of the Gospell the messengers of God what great thing doth he if he onely cease to be such a one except he now loue the word of God and embrace it except with his heart he desire it and long after it except he also loue and reuerence the Ministers of the Gospell the Messengers of glad tydings And except he esteeme the Preachers of the Gospell highly in loue for their workes sake If any hath offended with his tongue by swearing cursing lying slandering c. What true repentance doth such a one shew except he so leaue swearing and cursing and taking of Gods name in vaine as that hee learne to vse the name of God â—iâ—h all 〈◊〉 And that with his tongue he olesse and prayse God except he so leaue lying as â—haâ— he leaâ—ne to speake the truth And so cease from slandering and backbiâ—ing as that he learne to speake either well of others or no ill So likewise whosoeuer hath beene an oppressour of the poore vnmercifull cruell hard-hearted or any way iniurious to others what great thing doth he if he onely cease to be cruell vnmercifull iniurious any more except he also shew mercie and compassion to the poore except he be liberall to them that are in want And except with Zacheus he giue part of his goods to the poore For as Chrysostome saith i Nihil boni facere hoc ipsum est malum facere Chrys in Ephes Hom. 16. to doe no good is to doe euill The very omitting to do that good which we ought to haue done is euill and deserues punishment And many shall be condemned at the last day for not doing of good for not k Math. 25. 41. 42. 43. feeding the hungry c. Wherefore learne to doe well and be thou exercised in doing that which is good or else thou hast not truly amended thy life CHAP. X. Of perseuerance in grace and continuing in goodnesse to the end THe sixt and last step of grace whereby a Sinner 6 Perseuerance in grace or continuing in well-doing to the end in his returning from sinne riseth higher and continueth neerer vnto God is perseuerance in grace and goodnesse when a Christian hauing begun well holds on his good course and continues therein to the end Concerning this perseuerance I will Therein two things First prooue that a Christian may perseuere and continue to the end Secondly vse motiues and perswasions to mooue euery good Christian to labour that hee may perseuere and continue in goodnesse euen vnto the end For the first That a Christian hauing faith to beleeue 1 A Christian may perseuere and continue to the end For and grace to repent of his sins hauing forsaken his sinnes and amended his life and now being in the state of grace may so perseuere and continue to the end is euident for First the Scripture testifieth that such a one shall not 1 The Scripture affirmeth that a good and sound Christian shall not be mooued be mooued from his standing in grace a Psal 15. 5. Hee that doth these things saith Dauid shall neuer be mooued And againe b Psal 125. 1. They that trust in the Lord shall be as Mount Syon which cannot bâ— remoeued but abideth for euer Secondly God that hath begunne the good worke of grace in his children will finish it So saith the Apostle to the Philippians c Phil. 1. 6. Being confident of this very thing that he which hath begunne a good worke in you will performe it 2 God that hath begunne grace will finish it vntill the day of Iesus Christ Thirdly God will glorifie them that are iustified from their sinnes As Saint Paul also speakes to the Romanes d Rom. 8. 30. Moreouer whom he did predestinate them he also called 3 They that are iustified shall be glorified and whom he called them he also iustified and whom he iustified them he also glorified Fourthly An inheritance in heauen is reserued for the elect and they are kept by the power of God vnto 4 The elect are reserued vnto saluation in heauen saluation So saith S. Peter e 1 Pet. 1. 3. 4. 5. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you who are kept by the power of God through faith vnto saluation Now this being prooued that a Christian may perseuere 2 Motiues to perswade to Perseuerance and continue to the end In the second place it is expedient to vse perswasions whereby euery good Christian may bee mooued to labour for perseuerance that hee may continue in his good state of grace and hold on his right course of godlines euen vnto the end And the perswasions hereunto are these First God requireth it When the Israelites had shewed 1 God requireth it their good affections to heare and obey the word of the Lord the Lord commended them saying f Deâ—t 5. 27. 28. 29. They haue well said all that they haue spoken And then wishing their perseuerance teacheth them what they ought to doe and sheweth them what God requireth at their hands O that there were such an heart in them that they would feare me and keepe my commandement alwayes Saint Pauls exhortation is g 1 Cor. 9. 24. So runne that you may obtainâ— In a race though many runne yet one receiueth the prize and he onely receiueth the prize that continueth to the end of the race So in the course of godlinesse hee that so runnes his race that he continues to the end and with S. Paul doth h 2 Tim. 4. 7. finish his course shall obtaine the crowne of righteousnesse And to the Galathians he saith i Gaâ— 6. 9. Let vs not be weary in well-doing Secondly holy and religious men Saints on earth 2 Holy men haue continued in their goodnes
perseuere and continue to the end then through the mercy of God and the merites of Christ our Sauiour wee shall obtaine saluation inherite a Kingdome and be crowned with glorie CHAP. XI Of the time of Repentance HItherto of the manner how a Sinner may truly repent and of the steps of grace whereby a sinner returneth vnto God and ascendeth vp to the high mountaine of heauen The fourth thing in the treatise of Repentance is 4 The time of Repentance concerning the time of repentance And the time when a sinner ought to repent is threefold The First is the time of this present life Threefold The Second is the time of grace The Third is the time present Touching the First The time of this present life euen 1 The time of this present life the short time that we haue to liue heare on earth is the time yea the longest and largest time that God hath granted vnto vs for our repentance as is euident by the Scriptures Dauid saith a Psa 6. 5. In death there is no remembrance of thee in the graue who shall giue thee thanks Christ our Sauiour saith b Iâ—h 9. 4. I must worke the workes of him that sent me while it is day the night commeth when no man can worke where by day is meant the time and space of this present life and by night the time after this life c Diâ— sumê° in hac vita nos iuuari a vobis possumus vos potestu in nos conferre beneficia cum autem abierimus illuc ibi neâ— amicus neque frater neque pater idoneus erit ad liberandum cum qui â—uplicijs deputetur aeternis Chrys de coÌ„punct cordis l. 2. while we are in this life saith Chrysostome you may helpe vs and doe vs good but when we shall depart thither there neither friend nor brother nor father will be found fit to deliuer him that is deputed to eternall torments Theophilact vpon those words of our Sauiour Christ d Luk. 52. 4. Quandâ—â— super tâ—rram sumus potermus peccata nostra at posiquam eterra migrauerimus non vltra c clausa enim est ianua Theophil in Luk. 5. The sonne of man hath power vpon earth to forgiue sinnes saith e while we are vpon earth we may haue our sinnes blotted out but not after we are departed out of this life for then the gate is shut and another saith * either here saluation is won or lost Now whereas the time of this present life is the time of our repentance yea the longest largest time that God hath granted vnto any one to repent and amend his life this serues for confutation of that Popish doctrine of Purgatory whereby they make the simple people beleeue that their sinnes may be purged away after this life that satisfaction may be then made for temporall punishment whereas the true purging away of sinnes is onely in this life Now in this life while God giueth vs time and space to repent while the light of the Gospell shineth and whiles that God offereth vs the meanes of saluation is the onely time for vs to worke f Aut his salus acquiritur aut amittitur Cypr. out our saluation now is the time for vs to runne that we may obtaine now is the time to fight against our Vse spirituall enemies that we may ouercome and winne Against Purgatorie the crowne of righteousnesse now is the time either to winne of loose the kingdome of heauen and now is the time to aske seeke and knock afterwards when the gate is shut it will be to late Secondly the time of our repentance which God 2 The Time of Grace hath granted vnto vs in this present life is not any time of our life when we our selues will but it is the time of Grace euen that blessed time wherein God doth gratiously offer vnto vs the meanes of saluation calling vs to repentance and all that space of time wherein God sheweth his patience and long suffering forbearing vs and waiting when we will turne vnto him S. Paul preached thus to the Athenians who had liued in idolatrie and ignorance saying f Acts. 17. 30. the times of this ignorance God winked at but now commandeth all men euery where to repent Now when Christ is reauealed and the Gospell preached it is time for all men euery where to repent And to the Corinthians he saith g 2. Cor. 2. 6. behold now is the accepted time behold now is the day of saluation the h Gen. 6. 3. hundred twenty yeeres while the arke was preparing was the time of repentance for the old world wherein Noah a preacher of righteousnesse warned them to repent And the i Ion. 3. 4. forty dayes granted to the Niniuites was their time of repentance whiles that Ionah the prophet of the Lord threatned them with the ouerthrow of there city except they repented The consideration whereof may admonish vs not to Vse harden our hearts against the word of the Lord but to Not to harden our hearts against the voice of the Lord calling vs to repentance hearken to the voice of the Lord calling vs to repentance that we doe not willfully passe ouer the time of grace offered vnto vs and that we doe not despise the patience and long suffering of almighty God inuiting vs to repentance this carelesse passing ouer the time of grace and not turning to the Lord when he called to repentance was the sinne of Ierusalem noted by our Sauiour Christ in his dolefull lamentation for them saying k Luk. 19. 42. If thou hadst knowne euen thou at least in this thy day the things which belong vnto thy peace but now they are hid from thine eies In that he saith in this thy day he giueth vs to vnderstand that they had their day and time of repentance wherein God offered them grace and mercie hauing long and often called them by his prophets and now in the last daies hauing sent his owne sonne to call them to repentance but they regarded it not and therefore wofull misery befell them and their citie l Ver. 43. 44. For the daies shall come vpon thee saith our Sauiour that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side and shall lay thee euen with the ground and thy children within thee and they shall not leaue in thee one stone vpon another because thou knewest not the time of thy visitation Let their example be our warning to take heede of neglecting or despising the meanes of our saluation that we doe not refuse grace offered but hearken to the voice of the Lord calling vs to repentance as the Apostle exhorteth m Heb. 3. 15. 16 To day if ye will heare his voice harden not your harts as in the prouocation for some when they had heard did prouoke When the Lord said n
the first impediment doing euill and escaping punishment THe fift thing in the Treatise of Repentance is 5 Impediments that hinder sinners from Repentance of the Impediments of Repentance for notwithstanding that God calleth and Preachers exhort to repentance yet experience sheweth that sinne abounds the world is full of iniquitie and few men are truely conuerted and turned from sinne vnto God It s necessarie therefore to search and inquire what hinders men from repentance And I finde that there are diuerse impediments which hinder sinners from repentance specially these foure Foure The first is doing euill and escaping punishment The second is presuming on Gods mercie The third is custome in sinning The fourth is hope of long life The first impediment that hinders sinners from repentance 1 Doing euill and escaping punishment Two-fold is doing euill and escaping punishment And that both in regard of sinners themselues who sinne and doe escape punishment for a time and also of others whom they perceiue to sinne and doe wickedly and yet see no euill befall them of both which Solomon thus speaketh a Eccles 8. 11. because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill Touching the first while men liue in sinne doe wickedly 1 In their owne experience and perceiue no euill happen vnto them they thinke all is well with them and that no euill will betide them though they liue so still this is a great deceitfulnesse of sinne for although God be so patient to suffer sinners yea to suffer long and to waite for their repentance yet sure it is if they repent not the Lord will bring all their sinnes to remembrance and will not suffer the sinner to goe vnpunished And so God tels the wicked man b Psal 50. 18. 19. 20. 21 When thou sawest a theese thou consentedst with him and hast bin partaker with adulterers Thou giuest thy mouth to euill and thy tongue frameth deceit Thou sittest and speakest against thy brother thou slanderest thine owne mothers sonne These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reproue thee and set them in order before thine eyes Heer 's the wicked man brought in liuing an vngodly life doing vile and abhominable things playing the theefe committing adulterie giuing his tongue to speake euill to reuile to slander c. And because he sees no vengeance fall vpon him but perceiues that hee escapeth the iudgement of God he emboldeneth himselfe in his vngodly and sinfull course of life and thinks he may doe so still and that no euill shall befall him he thinkes that God regardeth not and saith to himselfe God seeth not God haâ—h forgotten God will not punish it but God seeth and knoweth all things God who keepeth a Register-booke of all our deedes and hath all our sinnes in remembrance will charge the wicked man with all his euill deedes and tell him to his face these things hast thou done though thou thoughtest wickedly in thy hart that I had forgotten yet I will bring thy sins to remembrance I will reproue thee for them and will set them in order before thine eyes A sinner that goeth on still in his wickednesse because God doth not execute iudgement vpon him for his wickednesse is like vnto a young theefe who hauing stollen once or twice and escaped is encouraged to steale still thinking that he shall euer escape but in the end he is taken and payeth for all So a sinner that goeth on in any sinfull course and thinketh to escape still because he hath escaped once or twice or oftener in the end is punished and plagued for all the euill that he hath done So Solomon sheweth c Eccles 8. 11. 12. 13 because saith he sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill But it followeth though a sinner doe euill an hundred times and his dayes be prolonged yet surely I know that it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall be prolong his dayes which are as a shaddow because he feareth not before God True it is a sinner may doe euill once twice yea a hundred times and God may forbeare to execute iudgement vpon him such is the patience and long suffering of God but yet certaine it is God will not alwayes forbeare in the end God will come and will reproue the sinner will set all his sinnes in order before him and will punish him for all his wickednesse and though it be well with the wicked man for a little while yet in the end it shall not be well with him neither shall he prolong his dayes but the Lord will cut him off According to that saving of the Prophet Dauid d Psal 37. 9. euill doers shall be cut off And as sinners are deceiued in this that hauing sinned and escaped they hope they shall euer escape so Secondly when they see others sinne and doe wickedly 2 In the example of others and perceiue no euill befall them hence they take occasion of encouragement to do euill still hoping to fare no worse then others Here the example of others is a great impediment to their repentance because they see that the sentence of Gods iudgement is not execured speedily vpon others therefore their hearts are fully set in them to doe euill But who euer did wickedly Vse and escaped hauing not repented Witnesse the ouerthrow Against those â—hâ—t doâ— euill and thinke alwayes tâ— goe vnpunished of the old world the destruction of Sedome and the desolation of Ierusalem Now consider this ye that forget God the wise mans counsell is good e Eccl. s 5. 4. say not thou I haue sinned and what harme hath happened vnto me For the Lord is long-suffering and he will in no wise let thee goe If thou sinne and doe wickedly and the 〈◊〉 doe not punish thee for thy wickednesse if no euill happen vnto thee is it for that the Lord regardeth thee not or forgetteth thee and will not punish thee No no the Lord hath all thy sinnes in remembrance and hee doth onely shew his patience and long-suffering towards thee waiting for thy repentance and amendment of life For if thou repentest not be sure of it that in the end the Lord will come as a swift witnesse against thee and lay things to thy charge which thou thinkest hee hath forgotten and then he will come as a terrible iudge against thee to iudge thee to condemne thee and to deliuer thee to the tormentors because thou hast despised the patience and long-suffering of God God hath suffered thee long but now he will suffer thee no longer to goe vnpunished CHAP. XIII Of the second impediment of
God daily doe vs good feeding and nourishing vs prouiding things needfull for vs graciously preseruing and defending vs and shall we still vexe and grieue the Lord by our sinnefull course of life hath he not mercifully giuen his Son Christ Iesus to die for vs to saue our soules and shall we foolishly runne headlong into sinne to the vtter destruction and willfull casting away of our soules O consider this yee that set light by the benefits which God hath done for vs. As Moses vpon the rehearsall of the benefits of the Lord done for Israel speakes thus vnto them i Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule So I say vnto thee O man to whom the Lord hath shewed great mercy and goodnesse vpon whom hee hath bestowed incomparable benefits whom God hath created redeemed and doth continually preserue what doth the Lord thy God require of theâ— for creating redeeming and preseruing thee but to repent of thy former sinnefull life and to turne to thâ— Lord thy God What doth hee require of thee but to feare the Lord thy God to walke in all his wayes and to â—oue him and to serue the Lord thy God with all thy heart and with all thy soule CHAP. XVIII Of the patience and long-suffering of God and how it ought to lead vs to Repentance SEcondly in regard of the patience and long-suffering 2 The patience and long-suffering of God of God its necessary for a sinner to cease from his sinnes to repent to turne from sinne and to turne vnto the Lord for the patience and long-suffering of God is exceeding great towards a sinner The Scripture witnesseth the great patience of God Dauid saith a Psal 103. 8. The Lord is gracious and mercifull slow to anger Of the Iewes the Lord saith thus by Esay b Isa 65. 2. I haue spread out my hands all the day vnto a rebellious people St. Paul plainely calls God c Rom. 15. 5. the God of patience The patience of God was great to Niniuch giuing them d Ioh. 3. 4. fortie dayes space to repent And to the Iewes e Act 13. 18. fortie yeares suffering their manners in the Wildernesse But his patience was exceeding great to the olde world giuing them an f Gen. 6. 3. hundred and twenty yeares space to repent How patient the Lord is to sinners how slow hee is to wrath and how he forbeares to punish sinners Chrysostome sheweth comparing the destruction of Iericho with the Creation of the world g Cum struit Deus velociter struit When God buildâ—th saith hee hee buildeth swiftly but when he destroyeth he destroyeth slowly Cum destruit tarde destruit velox Deus struens tarde destruens c. Chrys de panit Hom. 5. God is swift in rearing vp slow in pulling downe In six daies he made the world in six daies he created heauen and earth the Sea and all things therein but God who in a short time made such a great and glorious frame of Heauen and Earth and created such an innumerable companie of Creatures yeâ— purposing to destroy but one Citie in the world Iericho hee tooke the space of seauen daies h Quare num potentia imbecillier sed clementia diutius tolerat Chrys ibid. What was it because hee could not destroy lericho in shorter space No. Hee could haue destroyed it in a moment but hereby he shewed his clemencie his patience his forbearance and long-suffering Now whereas the Lord is so patient and long-suffering towards sinners it should be a forcible motiue to perswade euery sinner to repent of his sinnes to liue no longer in sinne but to turne from sinne and to turne to the Lord that so the Lord might be gracious and mercifull vnto him Thus saith the Prophet Esay i Isay 30. 18. Therefore will the Lord waite that hee may bee gracious vnto you The Lord is gracious and mercifull hee waiteth for our repentance and expecteth when a sinner will turne vnto him that vpon his repentance the Lord may be gracious vnto him and shew mercie vpon him So exhorteth the Prophet Ioel k Joel 2. 13. Rent your heart and not your garments and turne to the Lord your God for hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the euill So S. Peter saith l 2 Pet. 3. 9. The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to vs-ward not willing that any should perish but that all should come to repentance Wherefore is it that the Lord is patient and long-suffering it is because the Lord is so gracious and mercifull that hee would not haue sinners to perish in their sinnes but rather that they should come to repentance and be saued So then the patience and long-suffering of God should bring sinners to repentance Which serues to reprooue those who abuse the patience Vse and long-suffering of God to licenciousnesse to Against those who abuse the Patience and long-suffering of God wantonnesse and wickednes Because the Lord is gracious and mercifull patient and long-suffering therefore sinners ought to repent and turne to the Lord that he might shew mercy vpon them but wicked and vngodly men perceiuing that they doe wickedly and that God layes no punishment vpon them but suffers them to goe vnpunished Hence they take occasion to sinne the more and so abuse the patience of GOD which should lead them to repentance as the Apostle reasoneth against such a sinner m Rom. 2. 4. Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance The sinner that despiseth the patience and long-suffering of God being nothing mooued to repentance for all the patience and long-suffering of Almighty God shewed vnto him is like to an vngracious Childe who hauing done euill and being reprooued of it by his Father and admonished to amend regardeth not his Fathers admonition maketh light of his words and the more that his Father fauours and spares him the worse he growes So a wicked and vngodly man liuing in sinne regardeth not the admonition of the Lord setteth light by the word of God calling him to repentance despiseth the patience and long-suffering of God yea and the longer that the Lord suffers him forbears to punish him the worse he growes It is as the Prophet Esay saith n Isay 26. 10. Let fauour be shewed to the wicked yet will he not learne righteousnes The Iewes in their affliction remembring their sins say o Lam. 3. 22. It is the Lords mercies that we are not consumed And surely if we call to mind our manifold sins iniquities which wee daily commit
on earth or blessed in Heauen we desire to be blessed with temporall and spirituall blessings and to be patakers of eternall happinesse For thougâ— temporall blessingâ— be common to all to good and bad yet the blessing of God vpon the outward blessings which God bestoweth is giuen onely to them that repent of their sinnes to them that feare the Lord and â—eâ—d a godly life aâ— it is said in the Psalmes n Psâ—l 34. 9. There is no want to them that feare him Againe o Psal 84. 11. No good thing will he with-hold from them that walkâ— vprightly For spirituall blessings mercie pardon and forgiuenes of sinnes these belong to none but to penitent sinners to such as hâ—ue repâ—â—ted oâ— their sinnes and are washed from their wickedâ—â—sse as appeareth in that large promise of meâ— forgâ—uenesse in Esay p Isay 1. 18. Though your sinnâ—s be as carlet they shall as white as snowe though they be red like crimson they shall be as wooll But to whom is this gracious promise made but to penitent sinners Euen to such as haue washed and cleansed their â—eâ—â—ts from wickednesse to such as haue put away the euiâ—l of their doings from before the eyes of the Lord and to suâ—h â—â— haue ceased to doe euill and hâ—ue learned to doe welâ— for to such the Lord saith Comâ— nâ—w and let vs reason tâ—gâ—ther sâ—ith the Lord though your sinnes be as scarlet c. And as for eternâ—ll blessednesse and euerlasting happâ—nâ—sse none can be paâ—takers thereof but penitent sinners The kingdome oâ— heâ—uen is giuen to no wicked and vngodly man onely they which haue repented of their sinnes and are washed from their wickednesse shall enter into the kingdome of heauen As it is said in the Reuelation q Reu. 21. 27. There shall in no wise enter into it any thing that defilâ—th neither whatsoeuer worketh abhomination or maketh a lye but they which are written in the Lambes booke of life Againe it is said r Reu. 22. 14. 15. Blâ—ssed are they that doe his commaundements that they may haue right to the tree of lift and may enter in through the gates into the Cittie For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoeuer loueth and maketh a lye Wherefore it greatly stands vs in hand to repent of our sinnes to wash and cleanse our hearts from wickednesse to amend our wayes and to walke in obedience to Gods commandements to serue the Lord and to feare him if wee desire either to be happy on earth or blessed in heauen As the Apostle also exhorteth vs saying Å¿ Hâ—b 12. 28. Wherfore we receiuing a kingdome which cannot be mooued let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Vse 2 Secondly whereas true penitent sinners haue the Consolation to the righteous which are afflicted in this life promise not onely of temporall benefitâ— and spirituall blessings but also of eternall happinesse and euerlasting felicity in the kingdome of heauen this doth minister great consolation to the righteous which are afflicted and troubled in this present life for though they endure sorrow and sicknesse paine and griefe though they suffer tribulation or persecution or whatsoeuer affliction they vndergoe it is but for this present life it is but for a short time it is but for a moment it wil haue an end And then after that this short life is ended the righteous which haue patiently suffered with Christ shal also raigne with Christ and shall inherite a kingdome The time shal come that they shal haue no paine nor sorrow but shall enter into eternal ioy shall be partakers of euerlasting glory shall liue blessedly for euer in heauen So saith S. Paul t Rom. 8. 17. And if children then heires heires of God and ioynt-heires with Christ if so be that we suffer with him that we may be also glorified together This was Dauids comfort in his afflictions u Psal 27. 13. I had fainted saith he vnles I had belieued to see the goodnes of the Lord x Anciently expounded Heauen Aug. Hug. in the Land of the liuing This comforted S. Paul in all his tribulations and sufferings as he himselfe witnesseth saying y 2 Tim. 4 6. 7. 8 I am now ready to be offered and the time of my departing is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnes which the Lord the righteous iudge shall giue mee at that day and not to me onely but vnto them also that loue his appearing And this ought to be our great consolation comfort in all distresse knowing that glory in heauen will be a full recompence for all our sufferings As S. Paul also saith z Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be reuealed in vs. a 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for vs a farre more exceeding eternall waight of glory The end of the second Booke THE THIRD BOOKE OF THE WAY TO THE CELESTIALL PARADISE Concerning Prayer Which is the third meanes whereby a Sinner may be saued and come to life euerlasting CHAP. I. The Preface with the Partition of the whole Treatise of Prayer The order of this Treatise THe a Rom. 11. 13. Apostle of the Gentiles writing to the Romanes saith b Rom. 10. 13. 14. whosoeuer shall call vpon the name of the Lord shall be saued How then shall they call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher Which Rhetoricall gradation is adorned with these fiue beautifull ascending steps First Christ must be preached Secondly being Preached men beginne to heare of Christ Thirdly hearing of Christ they beleeue in him Fourthly beleeuing in Christ they beginne to call vpon the name of the Lord. Fiftly by calling vpon the name of the Lord they ascend vp to the highest step saluation After that a man by hearing the word preached hath gotten faith and is brought to Repentance then and not before is he sit to make an acceptable Prayer vnto God for except the heart be purified by faith and purged by Repentance God will not regard our prayers but will hide his eyes and stop his eares when we crie vnto him but a sinner hauing true faith to beleeue in Christ and through true and vnfained Repentance hauing his sinnes washed away in the bloud of Christ may boldly come to the throne of grace with assurance to preuaile with God not onely for temporall blessings but for spirituall graces and not onely for grace in this life but also for glorie and saluation in the life to come For whosoeuer shall call
vpon him y Psal 50. 15. Call vpon mee in the day of trouble And the Apostle bids vs z Heb. 4. 16. come boldly vnto the throne of grace Secondly I confesse that by reason of our vnworthinesse we haue need of a mediatour to make intercession for vs but what Mâ—diatour Not any of the Saints of God but onely the mediation of the Sonne of God For the Apostle saith a 1 Tim. 2. 5. There is one God one Mediatour betweene God and men the man Christ Iesus And Christ Iesus is the mediatour not onely of Redemption but also of Intercession as S. Paul also saith b Rom. 8. 34. It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. And Christ himselfe saith c Ioh. 16. 23. Whatsoeuer ye shall aske the Father in my name he will giue it you S. Paul saith that Christ is our Mediatour and he that maketh intercession for vs. And Christ himselfe will haue vs to pray vnto the Father in his name promising that whatsoeuer wee shall aske the Father in his name he will giue it vs he saith not whatsoeuer ye shall aske the Father in the name of S. Peter or S. Paul or in the name of the Virgin Marie he will giue it you but in my name that is in the name of Christ Iesus Thirdly the ancient Fathers of the Church doe not approoue of the mediation of Saints S. Chrysostome saith Aâ—que homines si qu â—ndo exorare oportet â—anitoribus prius occurâ—ere câ—nucnit parasitisque histrionibusque suadere c. In Deo nihil est tale Sine mediatore exorabilis est Chrys de paenit Hom. 4. If a man haue a suâ—e to great men hee must first meete with the Porters and come in by their leaue then hee must speake his followers â—â—ire c. In God there is no such thing he will be entreated without a mediatour And S. Ambrose saith e Ideo ad Regem per tribunos aut comites itur quia homo vtique est rex c. Ad DeuÌ„ autem quem vtique nihiâ— lateâ— omnium enim merita nouit promerendum suffragatore non opuâ— est sed mente deuota Amb. in Rom. 1. We goe vnto the King by mediation of his Officers his Lords and Nobles because the King is but a man c. But he that commeth vnto God who knoweth all things and nothing is hid from him hath no neede of any one to speake for him to doe him a pleasure but onely a deuoute minde To conclude seing that the dead are ignorant of vs and our affaires seeing that the dead know not what the liuing doe and seeing that it is altogether vncertaine and doubtfull whether the Saints departed heare vs and that it is most certaine and without all doubt that the Lord our God heareth vs and knoweth what things we haue need of Why then should we pray vnto Saints And wherefore is it that men will bee so blinded to choose rather that which is vncertaine then to hold fast and sticke to that which is certaine Doubtlesse the Lord is our God and will heare vs Our Father and knoweth what things wee haue neede of Our Redeemer and will helpe and deliuer vs though Abraham be ignorant of vs and though Israel and the Saints departed acknowledge vs not CHAP. V. Shewing for whom we ought to pray and First of praying for The Liuing TO whom we ought to pray hath bene declared The third thing in regard of the persons 3 For whom we are to pray Two sorts whom prayer concerneth is for whom we are to pray And they are of two sorts for we are to pray First for our seluers 1 For our selues Twofold Secondly for others First for our selues and that either generally including 1 Generally others as when we pray Our father Giue vs and forgiue vs c or a Mat. 6. 9. 11. 12. Particularly in regard of our owne priuate wants or dangers either of body or soule as Dauid praieth 2 Particularly b Psal 69. 1. Saue me ô God c Psal 51. 1. haue mercy vpon me ô God And as the penitent publicane praieth d Luk. 18. 13. God be mercifull to me a sinner Secondly for others which praiers for others are 2 For others properly called e 1 Tim. 2. 1. Intercessions and these Intercessions or praiers made in the behalfe of others I consider two waye Twofold First affirmatiuely in regard of the liuing for whom 1 For the liuing we are to pray Secondly negatiuely in regard of the dead for whom we are not to pray Twofold First we are to pray for the liuing and that either 1 Generally For all Generally for all or Particularly for some certaine persons For the First We are to make praiers for all which the Apostle exhorteth vnto saying f 1 Tim. 2. 1. I exhort therefore that first of all supplications praiers intercessions and giuing of thanks be made for all men What must we pray for all men for wicked and vngodly men yea for all for all of all sorts for wicked Quest bad men as long as there is any hope of their amendment Answ An ancient Father demands wherefore the Apostle would haue vs to pray for all men seeing that there are so many wicked and vngodâ—y men on the face of the earth And he answereth himselfe saying g Forsitan aliqua fiet eorum mutatio Chrys aâ— pop Antio Hom. 69. It may be they may be changed and altered from their euilâ— course of life They that are now bad may become good We are to pray for euill men then that they may be amended we are to pray for good men also that they may be bettered and for those that are amended and bettered that they may perseuere and continue in their goodnesse But the Lord forbids Ieremie the prophet to pray for Obiect the people h Jer. 11. 14. Pray not thou for this people neither lift vp a cry or prayer for them for I will not heare them c. And S. Iohn saith i 1 John 5. 16. If any man see his brother sinne a sinne which is not vnto death be shall aske he shall giue him life for them that sinne not vnto death there is a sinne vnto death I doe not say that he shall pray for it I answere we may and ought Answ to pray for all men except they be knowne to be such rebellious and obstinate sinners as those were for which Ieremie must not pray namely such as were obdurate and whose hearts were hardned that they would not returne Or if they be not such who through Apostasie fall away wholy from God and the knowne truth and so of Christian professours become professed aduersarieâ— to the truth for which S. Iohn will not haue vs to pray because they sinne
Reu. 22. 20. Surely I come quickly Amen Euenso come Lord Iesus CHAP. VII Of the matter of Prayer shewing for what things wee are to pray HAuing entreated of the persons whom Prayer 4 The subiect matter of Praier Two-fold doth concerne the next which is the fourth thâ—ng in the Treatise of Praier is the subiect matter of prayer and it is two-fold for it is concerning such things for which we are either To pray to God or To praise God For the Scripture as it teacheth vs how they ought to be qualified that doe pray and directeth vs both to whom we must pray and for whom so also it sheweth vs for what we are to pray as also how to praise God for blessings and benefits receiued First of the things for which we are to pray and they 1 Things for which we are to pray Two-fold are to be considered either Generally or Particularly First in generall we are to pray for lawfull things for 1 In generall for lawfull things such things as we may lawfully request at Gods hands S. Iames hath this saying a Iam. 4. 3. For we may pray amisse Two wayes Ye aske and receaue not because ye aske amisse by which words of the Apostle it is euident that a man may pray and pray amisse and a man may aske amisse two manner of wayes First When hee asketh and praieth for vnlawfull things Secondly When hee asketh and praieth for lawfull things but vnlawfully and after an vnlawfull manner First they aske and pray amisse who aske and pray 1 Asking vnlawfull things for vnlawfull things As did the Israelites in asking them a King they come to Samuel and say vnto him b 1 Sam. 8. 5. Make vs a King to iudge vs like all the Nations But it 's said c Verse 6. the thing displeased Samuel And its further said that Samuel praied vnto the Lord concerning this matter and the answer of the Lord was this d Vâ—rse 7. Hearken vnto the voice of the people in all that they shall say vnto thee for they haue not reiected thee but they haue reiected mee that I should not raigne ouer them They made a petition for a King to rule ouer them when as the Lord God was their King But their request was vnlawfull and displeasing vnto the Lord. Such an vnlawfull request was that which the mother of Zebedees children made vnto Christ saying e Mat. 20. 20. 21 Grant that these my two sonnes may sit the one on thy right hand and the other on the left in thy Kingdome How vnlawful this request was may be gathered from the answer of Christ f Verse 22. Ye know not what ye aske First then we may aske amisse asking vnlawfull things Secondly wee may aske lawfull things and yet aske 2 Asking lawfull things vnlawfully Two wayes vnlawfully after an vnlawfull manner and so aske amisse and that two wayes First in not asking according to the will of God S. Iohn saith g 1 Ioh. 5. 14. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. In 1 Not asking according to the will of God our prayers we are not to consider so much what we desire and what wee would haue granted vs as whether that which we desire be a thing wel-pleasing vnto God and be according to his will Secondly we may aske lawfull things vnlawfully and 2 Asking good things to an euill end so aske amisse asking good things to an euill end As when men pray for goods and substance aske wealth and riches to waste and consume with riotous liuing Of this S. Iames saith h Iames 3. 4. Ye aske and receaue not because ye aske amisse that ye may consume it vpon your lusts And this of the things which we are to pray for in generall Secondly in particular the things which wee are to 2 In particular pray for are of two sorts For First we are to pray against euill things Two-fold Secondly for the obtaining of good things Both which are set downe by the Apostle S. Paul to Timothy saying i 1 Tim. 2. 1. I exhort therefore that first of all supplications praiers c. be made the first is expressed in the word supplications the later in the word prayers For the first Supplications are such praiers as are made 1 Supplications Against euill things Two-fold against euills which either doe or may befall vs. And these Supplications stand in these two things First that we may be freed from the euill of our former sinnes Secondly that we may deliuered from the euill of the punishment for sinne First Supplications made against the euill of sinne are 1 Against the euill of sinne those praiers which we make to moue the Lord through the humble acknowledgement and confession of our sinnes to be mercifull vnto vs to forgiue vs our sinnes to pardon our offences and to remoue our sinnes from vs. So our Sauiour Christ teacheth vs to pray k Math. 6. 12. forgiue vs our trespasses For the second kinde of Supplications which are made 2 Against the euill of punishment Three-fold against the euill of the punishment for sinne these are three-fold For either we pray that the euill may be auerted and turned away from vs before it fall or that it may be remooued and taken away or that it may bee mittigated and asswaged First in regard of euils that may befall vs wee may 1 To turne away euils and ought to make supplications that the Lord would of his mercy auert and turne them away from vs. For so our Sauiour Christ himselfe praieth l Math. 26. 39. O my Father if it be possible let this cup passe from me Secondly concerning euils that are fallen vpon vs 2 To remooue euils we may make supplications that the Lord of his mercy would remooue them and take them away from vs and that he would deliuer vs out of our trouble as Dauid in his sicknesse prayeth m Psal 6. 2. O Lord heale me for my bones are vexed And againe he prayeth n Psal 25. 22. Redeeme Israel O God out of all his troubles Thirdly concerning euils of punishment afflictions 3 To mitigate asswage euils we may make supplications that the Lord would mittigate and asswage them so Iob supplicates some ease and some mittigation of his paine saying o Joh 7. 19. How long wilt thou not depart from me nor let me alone till I swallow downe my spettle And this of Supplications The second sort of Prayers are made for the obtaining 2 Prayers forthe obtaining of good things of good things and they are called petitions precations requests and by a generall name Prayers which are such praiers whereby we doe beseech and entreate the Lord to bestow some good thing vpon vs either some temporall blessing for this present life or some grace needfull
prayeth in feruencie of spirit e Dan. 9. 19. O Lord heare O Lord forgiue O Lord hearken and doe Where the doubling and trebling of their requests argueth the feruencie of their Praiers The two blind-men mentioned by S. Mathew hearing that Iesus passed by cried out saying f Mat. 20. 30. 31 Haue mercie on vs O Lord thou sonne of Dauid And when the multitude rebuked them it s said They cryed the more saying haue mercie on vs O Lord thou sonne of Dauid Thus earnestly did the woman of Canaan pray for her daughter Shee comming vnto Christ g Mat. 15. 22. cried vnto him saying haue mercie on me O Lord thou sonne of Dauid my daughter is grieuously vexed with a Deuill But he answered her not a word Then his Disciples pittying her spake vnto him in her behalfe beseeching him to helpe her and he giues a cold answere saying h Ver. 24. I am not sent but vnto the lost sheepe of the house of Israel Notwithstanding this she commeth againe and cries vnto him saying i Ver. 25. 29. 27. Lord helpe me but he answered and said It is not meete to take the childrens bread and to cast it to dogs And she replied saying truth Lord yet the dogs eate of the crummes which fall from their masters table By which it is euident that his woman was verie feruent in making her petition and verie earnest with the Lord for the obtaining of her request And although at the first the Lord did not grant her request yet at the last he did though Christ did at the first refuse to giue her of the childrens bread yet at the length k Tamâ—n dedit quia illa etiam vehementer exegit Chrys in Math. Hom. 23. he did giue her because as a Father saith shee did so earnestly craue it Elias also is an example vnto vs of praying feruently St Iames saith l Jam. 5. 17. 18. Elias was a man subiect to the likâ— passions as we are and he praied earnestly that it might not raine and it rained not on the earth by the space of three yeeres and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit Elias praied and the Lord heard his Praier But how did Elias pray he praied earnestly He m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed and prayed he praied with great feruencie Thus it is manifest by the Scriptures that feruencie is required in praying And here it is to be considered that this feruencie in praying is shewed and appeareth diuers waies Sometimes by the lifting vp of the hands as Dauid doth saying n Psal 28. 2. heare the voice of my supplications when I crie vnto thee When I lift vp my hands toward thy hâ—ly Oracle Sometimes by lifting vp of the eies and looking vp to heauen Which also Dauid vsed o Psal 5. 3. In the morning saith he will I direct my praier vnto thee and will looke vp Sometimes with smiting on the breast as did the Publicane who p Luk. 18. 13. smote vpon his breast saying God be mercifull to me a sinner Sometimes this feruencie of praier is expressed by crying a lowd as we may finde Dauid in sundrie Psalmes praying crying to the Lord in his Praier q Psal 18. 6. In my distresse saith he I called vpon the Lord and cried vnto my God So the Niniuites in their distresse fasted and praied and in their praiers r Ion. 3. 8. cryed mightily vnto God Sometimes this feruencie is shewed by teares and weeping so Christ Iesus our Sauiour in his Agonie praied with teares as witnesseth the Apostle Å¿ Heb. 5. 7. who in the daies of his flesh saâ—th he when he had offered vp prayers and supplications with strong crying and teares And sometimes a feruent praier may be made with fewer outward signes and with lesse noise euen with inward groanes and sighes without voice and words heard when the heart being deuoutâ—y affected sendeth forth requests vnto the throne of grace such was the Praier that Moses made when the Lord said vnto him t Exod. 14 15. wherefore criest thou vnto me We finde not that Moses vttered any words when he praied onely his heart prayed and that earnestly and the lowd crie of his heartie Prayer entred into the eares of the Lord. Such was the praier of deuout Hannah of whom it is said u 1. Sam. 1. 13. shee spake in her heart onely her lips mooued but her voice was not heard Hannah spake not alowd when shee praied onely her heart praied and that feruently S. Luke recordeth that a x Luk. 7. 37. 38. woman in the citie which was a sinner that notorious sinfull woman stood at Christ's feete behinde him weeping And by the ansâ—ere of our Sauiour Christ vnto her y Ver. 48. Thy sins are forgiuen it is euident that she wept for her sinnes and praied earnestly for the pardon of her sinnes yet we heare no words that she vttered onely her eies wept and her heart praied z Legâ—mus quae â—â—cit noâ— lâ—gimuâ— quae dixit Stell in Lu. We read saith one what she did but we read not what she said This dutie of praying is performed oftimes more with sighs and groanes then with words and more with weeping then with speaking Now whereas in praying it is required that we pray feruently the consideration hereof serues to stirre vp Vse our deuotion to enflame our zeale to make vs more earnest in Praier For as it hath beene shewed before in the kinds of Praier there is a luke-warme Prayer some in praying are neither hote nor cold but luke warme neither so cold in deuotion as to make no praier at all nor yet so hote in deuotion as to make an earnest Prayer But such luke wâ—rme Prayers are vneffectuall and obtaine nothing at Gods hands but the praier that obtaineth any thing of God is the effectuall feruent and earnest Prayer The feruent Prayer is such as is able to pierce the clouds neither can the stormie winds blow it away nor the thicke clouds keepe it backe nor yet the spirits in the aire hinder the passage of a feruent earnest and deuout prayer but it mounteth vp to the throne of grace and returneth not emptie of the blessings of God Whosoeuer then would obtaine mercie with the Lord and find grace to helpe in time of neede must come to the Lord by Prayer but he must not content himselfe to pray sleightily and carelesly but feruently and earnestly striuing with God by earnest Prayer as Iacob wrestled with the Angell and preuailed to whom he also said a Gen. 32. 26. I will not let thee goe except thou blesse me b Haec vis Deo grata est Chrys in Mat. Hom. 23 This forcible striuing with God by earnest Prayer is as a Father saith acceptable and well pleasing vnto God Like as a Father when his child commeth vnto him to
craue something of him delighteth to heare his childe how earnestly he calleth vpon him father good father I pray you Father and to see how he will hang vpon his Father and follow him and will giue him no rest till he haue what he desireth and though the child's importunitie be a trouble to the Father yet for the loue that he hath to his child he counts it no trouble but rather delighteth in it and in the end granteth his childe what he desired so almightie God our heauenly Father is delighted and well pleased when we come vnto him to craue any lawfull and needfull thing if we craue it earnestly crying Abba father heauenly father mercifull father and then the Lord because he is delighted in vs his children and knoweth our neede of his goodnesse and mercie will heare our prayers and grant our requests And this of feruencie in Prayer The sixt thing required in making our Prayers is Perseuerance in praier not ceasing nor fainting in praier Perseuerance or continuing in Prayer but holding out and continuing in prayer till the Lord be gracious vnto vs and heare vs and grant our requests And to this perseuerance in Praier the Scripture perswadeth vs both by testimonies and examples S. Paul exhorteth to c Coless 4. 2. continue in Prayer And to d 1. Thes 5. 17. pray without ceasing And S. Luke recordeth that Iesus e Luk. 18. 1. spake a parable to this end that men ought alwaies to pray and not to faint By which phrases of continuing in prayer praying without ceasing and not fainting in prayer the holy Ghost giueth vs to vnderstand that if we would haue the Lord to heare vs and grant our requests we must pray with perseuerance we must continue in Praier we must not waxe faint in praying neither cease praying till the Lord fauourably in mercie looke vpon vs and heare vs. And of this perseuerance in praier we haue examples in the Scriptures Dauid prayeth thus f Psal 13. 1. How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me In that Dauid saith how long wilt thou forget me O Lord for euer how long wilt thou hide thy face from me It is euident that Dauid being in trouble and distresse prayed vnto the Lord for helpe and deliuerance and that long and often before he was heard he prayed but the Lord delayed the time and deferred to helpe him yet Dauid fainted not neither waxed wearie in praying but praied still he continued in praier though it was long before the Lord heard him How we ought to perseuere and continue in praier without ceasing and not to faint in Praier our Sauiour sheweth in the parable of the widdow who had a suite to an vnrighteous Iudge crying and saying vnto him g Luk. 18. 3 4. 5. 6. 7. Auenge me of mine aduersarie And he would not for a while but afterward he said within himselfe though I feare not God nor regard man yet because this widdow troubleth me I will auenge her lest by her continuall comming she wearie me And the Lord said heare what the vniust Iudge saith and shall not God auenge his owne elect which cry day and night vnto him though he beare long with them The woman of Canaan endured three repulses yet would not be repelled nor driuen backe she had three denials but would take no deniall neither would cease following after Christ still calling vpon him and crying vnto him h Mat. 15. 25. Lord helpe me till in the end the Lord answered her graciously i Ver. 28. O woman great is thy faith he it vnto thee euen as thou wilt S. Paul in his temptation prayed with perseuerance for he saith k 2. Cor. 12. 8. for this thing I besought the Lord thrice that it might depart from me And our Sauiour Christ in his agonie praied thrice that the cup might passe from him for it s said that he l Mat. 26. 44. prayed the third time saying the same words And this perseuerance and continuing in Prayer is fitly resembled by Moses holding vp his hands when Israel fought against Amalek For it is said that m Exod. 17. 11. when Moses held vp his hand Israel preuailed and when he let downe his hand Amalek preuailed Moses holding vp his hands resembleth a deuout man praying with feruencie and earnestly making supplication vnto God and the letting downe of his hands figureth a man fainting in prayer and as it was with the Israelites when they fought against the Amalekits that so long as Moses held vp his hands they preuailed and when he let downe his hands Amalek preuailed so it is with vs in our Prayers As long as we continue in praier holding vp our hands lifting vp our hearts earnestly calling vpon the Lord for helpe we preuaile against our spirituall enemies the flesh the world and the Deuill and in the end shall haue deliuerance and shall find the Lord readie and willing to helpe vs but if we faint and waxe wearie in praying and are vnwilling to pray any longer then we are in danger to be ouercome of our enemies and then we depriue our selues of those blessings and helpes which otherwise the Lord in mercie would haue bestowed vpon vs if we had continued in Prayer The consideration of this perseuerance and continuing in Prayer serues First for instruction to teach vs to wait vpon the Lord Vse 1 for helpe and deliuerance so Dauid exhorteth saying To wait vpon the Lord for helpe and deliuerance n Psal 37. 7. Rest in the Lord and wait patiently for him And the Psalmist saith o Psal 130. 5. I wait for the Lord my soule doth wait And the Church in distresse prayeth thus p Isa 33. 2. O Lord be gracious vnto vs we haue waited for thee This is illustrated by a similitude of men-seruants and maid seruants waiting vpon their masters and mistresses q Psal 123. 2. behold as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maiden vnto the hand of her mistresse so our eyes wait vpon the Lord our God vntill that he haue mercie vpon vs. Secondly this serues to reproue all such as are impatient Vse 2 in their trouble and are not content to stay the Against those who are impatient in their trouble and will not stay the Lords leasure Lords leisure and wait till the Lord haue mercie vpon them and send them deliuerance like to the Bethulians who being besieged by the enemie limited the Lord prescribing him a set time wherein to helpe them namely the space of r Iudeth 7. 30. 31. fiue dayes and if the Lord did not send them helpe within that space then they would yeeld vp the citie into the hand of the enemie But this their doing was sinfull and Iudeth reprooueth them for it saying Å¿ Iudeth 8. 14. 15. 16. 17. nay
soules Consider with your selues that y 2 Sam. 12. 16. Dauid a King fasted mourned when his child was sicke and lay all night vpon the earth that z Esth 4. 4. 16. Esther a Queene fasted and did neither eat nor drinke three daies night nor day and that a Luk. 2 36. 37. Anna a woman of great age serued God with fastings and praiers night and day But where is our fasting or where shall we finde one of an hundred fasting truly after the right manner and to the â—ight ends that can say with S. Paul I haue bene b 2. Cor. 11. 27. Infastings often or can say with Dauid c Psal 109. 24. My knees are weake through fasting and my flesh faileth of fatnesse Some hope to excuse themselues from fasting saying each one for himselfe though I cannot fast yet I can pray but tell me not of thy deuotion in praying except thou canst also tell me of thy daily abstinence and of some time set a part for the taming of thy rebellious flesh and bringing vnder thy bodie by fasting for fasting is as hath bene declared a great helpe and furtherance to prayer and therefore where abstinence is not vsed and fasting neglected there doubtlesse praier either is not or is verie weake cold and formall And this of Fasting as it is a help and furtherance to praier CHAP. XX. Of the Third help and further ance of prayer Diuine Meditations GOdly Meditations are a third help and furtherance to our praiers which I will make manifest 3 Diâ—ine Meditations considered two waies First in generall Secondly by a particular enumeration of sundry profitable meditations For the First All godly meditations are a helpe and 1 Generally furtherance to our praiers as appeareth by the words of the prophet Dauid saying a Psal 39. 3. 4. My heart was hot within me while I was musing the fire burned then spake I with my tongue Lord make me to know mine end c. and againe he saith b Psal 77. 1. I cried vnto God with my voice euen vnto God with my voice he gaue eare vnto me But before he called cried vnto the Lord he declareth what thoughts meditations he had he c Ver. 3. remeÌ„bred God he could not sleepe for thinking vpon God he d Vers 6. 7 8 9. Communed with his owne heart his spirit made diligent search wil the Lord cast off for euer wil he be fauourable no more c. To this agreeth the saying of the sonne of Syrach e Ecclus. 39. 1. He that giueth his mind to the law of the most high and is occupied in the meditations thereof will seeke out the wisdome of all the ancient c. and it followeth f Vers 5. He will giue his heart to resort early to the Lord that made him and will pray before the most high and will open his mouth in prayer and make supplication for his sinnes Thus holy and diuine meditations generally considered are a helpe and furtherance to our praiers Secondly that diuine meditations are a great help 2 Particularly Twofold furtherance to dâ—uout praier I will manifest by the particular enumeration of sundry diuine meditations which I reduce to these two heads Godly meditations concerne either God or Ourselues 1 Concerning God Threefold Those that concerne God are of three sorts The first concerne his nature or Attributes The second his word The third his workes Touching the First The consideration of the attributes 1 Concerning the Attributes of God as of God may stirre vs vp to Inuocation either to pray to God or to praise God as First when we thinke vpon the eternitie and immortalitie of God the consideration of this that God is eternall 1 Eterniue of God and immortall that he is euerlasting without beginning and without ending may raise our thoughts to thinke on the life euerlasting which the eternall and euer-liuing God hath prepared for his elect and then to pray that we may liue eternally with God in his eternall and euerlasting kingdome Secondly when we meditate on the power of God 2 Power of God consider that he made the world of nothing and that he doth what soeuer it pleaseth him both in heauen and earth this should teach vs to pray that we may depend vpon Gods prouidence for the things of this present life because God is al sufficient to pray that in time of trouble we may waite vpon God for deliuerance because he is a God of might and power able to doe all things yea and to pray that we may feare that powerfull God to seeke to please him and to glorifie him both in our bodies and in our solues because he is g Mat. 10. 28. able to destroy both soule and bodie in hell Thirdly when we meditate on the iustice of God and 3 Iustice of God consider how iust the Lord is in all his waies that he is a iust God hating sinne and iniquitie and punishing the transgressors h Exod. 34 7. That will by no meanes cleare the guilty i Nahum 1. 3. And will not at all acquit the wicked the consideration hereof should mooue vs to pray that we may alwaies k Psal 4. 4. Stand in awe of his maiesty and not sinne against him lest we prouoke his wrath and indignation against vs. Fourthly when we thinke on the mercy of God and 4 Mercie of God consider with our selues that God is l Ioel. 2. 13. Gracious and mercifull this meditation should moue vs to pray that the Lord would be gracious and mercifull vnto vs that he would shew mercie vpon vs and pardon our sinnes as Dauid prayeth m Psal 51. 1. Haue mercy vpon me ô God according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions Fiftly when we thinke on the patience long suffering 5 Patience of God and forbearance of God considering how long we haue liued in our sinnes how often we haue done wickedly and still the Lord hath shewed his patience and long suffering and waiting for our repentance hath forborne to cut vs off in our sinnes then we should pray that this n Rom. 2. 4. Goodnesse of God in forbearing vs might be a meanes to lead vs to repentance Sixtly when we thinke on the wisedome of God and consider how wisely the Lord hath made all things and 6 Wisdome of God how prudently he ruleth and gouerneth the world this meditation should bring vs into admiration of the Lords wisedome and cause vs to lift vp our hearts on high praising the Lord and saying with Dauid o Psa 104. 24. O Lord how manifold are thy workes in wisdome hast thou made them all Thus the deuour soule may be carried aloft in heauenly meditations concerning these and the rest of the Attributes of God and in all he may be stirred vp
slaughter and as a sheepe before her shearer is dumbe so he openeth not his mouth and then pray that the Lord would endue vs with meekenesse and patience in suffering And when we see a sheepe going astray we may meditate on the state of a sinner going astray like a lost sheepe yea on our owne wandring from the commaundements of the Lord and pray with Dauid saying k Psal 119. 17â— I haue gone astray like a lost sheepe O Lord seeke thy seruant Such like meditations as these to stirre vp our deuotion may be taken from these and other creatures and workes of God on earth Thirdly from the waters and things therein we may 3 In the waters haue meditations to raise our affections on high as when we see and consider how euerie little brooke runs into the greater riuer and all riuers runne into the Sea whence they came as Solomon saith l Eccles 1. 7. All the riuers run into the Sea yet the Sea is not full vnto the place whence the riuers come thither they returne againe this should cause vs to thinke on our mortalitie and to meditate that euen as the riuers runne into the Sea whence they came so doe all men returne to the earth whence they came and this meditation should put vs in minde of our last end and make vs to consider how we euen hasten to our graue and then we should pray that we may be carefull to remember our last end and thinke much and often of the place whence we came and whither we are going When we see fishes caught with the angle or taken in the net vnawares as they are securely swimming and seeking their prey this may cause vs to meditate on the suddennesse of death and how it takes many vnawares according to the saying of Solomon m Eccles 9. 12. man knoweth not his time as the fishes that are taken in an euill net and as the birds that are caught in the snare so are the sonnes of men snared in an euill time when it falleth suddenly vpon them And then we should be mooued to pray that now while we liue and haue time and space to repent we may so prepare for death that whensoeuer that day commeth it may not n Luk 21. 34. 35. 36. come vpon vs vnawares Hitherto of meditations that concerne God The second sort of meditations which may helpe and 2 Concerning our selues Two-fold further vs in prayer concerne our selues and they are of two sorts The first are taken from the consideration of our 1 In regard of our state Three-fold three-fold state Past Present and To come First in regard of the time past we may meditate and 1 Past what we were call to minde what we were how we o Ephe. 2. 3. were by nature children of wrath p Psal 51. 5. Shapen in iniquitie and conceiued in sinne The meditation whereof should cause vs to pray that we may be renued may be made children of God by adoption and grace and may be q Ioh. 3. 3. borne againe that so we may enter into the kingdome of God Secondly in regard of the time present we may seriously 2 Present what we are thinke with our selues what we are and we may find that we are first fraile brittle euen dust and ashes which should humble vs in prayer and cause vs to say 1 Fraile with Abraham r Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes Secondly sinfull hauing much naturall corruption 2 Sinnefull within vs and preuailing against vs so that oftimes Å¿ Rom. 7. 19. the good that we would we doe not and the euill which we would not that we doe Which meditation should cause vs to pray with the Apostle t Ver. 24. O wretched man that I am who shall deliuer me from the bodie of this death Thirdly in regard of the time to come we may meditate 3 To come what we shall be what we shall be For we shall be In death corruptible In the resurrection glorious The one may humble vs the other may raise vs vp with consolation and both may teach vs to pray that when our bodie dieth our soule may liue and at the resurrection both soule and body may liue with God and be with the Lord for euer These and such like meditations may be taken from the consideration of our threefolde state Secondly meditations concerning our selues may be 2 In regard of our dayes and houres taken from the dayes and houres and time which God hath giuen vs here on earth We may euery day and euery houre of the day find some opportunitie for godly and diuine meditations And that Three fold In the morning In the day time and In the euening First in the morning as when we awake and see the 1 In the morning light we may meditate on the u Joh. 1. 9. true light which lighteth euery man that commeth into the world And pray that we may x 1. Cor. 15. 34. awake to righteousnesse and that the Lord would lighten our darknesse that we may come out of the darknesse of ignorance to the true light When we rise from our beds we may meditate on our two-fold rising from the death of sinne in this life and from our graues at the last day and then pray that we may no longer lye dead in our sinnes but may rise from the death of sinne to the life of righteousnesse and that we may haue our y Reu. 20. 6. part in the first resurrection so that the second death may haue no power ouer vs but when we z Dan. 12. 2. awake out of the dust of the earth we may rise to euerlasting life And when we put on our apparrell we may fitly meditate on the putting on of the a Ephe. 4 24. new man and pray that we may b Rom. 13. 14. put on the Lord Iesus Christ and may c Colos 3. 12. put on bowells of mercies kindnesse humblenesse of minde meekenesse long-sufferiâ—â— Such meditations as these we may haue in the morning Secondly in the day time in our affaires and buisinesse 2 In the day time in the world euery man in his place in his vocation and calling may haue some good cogitations and diuine meditations as the husbandman when hee is plowing his ground may meditate on the plowing and d Iere. 4. 3. breaking vp of the fallow ground of the heart and when he soweth his seed may thinke on the e Luk. 8. 11. seed of Gods word and then pray that his owne heart may be like good ground fitted and prepared to receiue the seed of Gods word that it may enter into his heart may take deepe rooting there and bring forth the fruit of good workes So also in the day time when we are walking going in the way or trauelling we may fitly
are called by my Name shall humble themselues and pray and seeke my face and turne from their wicked wayes then will I heare from heauen and will forgiue their sinne and will heale their land Fiftly Prayer is the best helpe in temptation 5 In temptation either to be freed from the temptation or to obtaine grace and strength from God not to be ouercome of the temptation It was Pauls helpe when he had that q 2. Cor. 12. 7. thorne in the flesh the messenger of Sathan to buffet him in which case he prayed to the Lord and that with feruencie and perseuerance for saith he r Ver. 8 9. for this thing I besought the Lord thrice that it might depart from me And he said vnto me My grace is sufficient for thee for my strength is made perfect in weakenesse Sixtly Prayer is a helpe in time of sicknesse it deliuereth 6 In sicknesse from corporall infirmities Wherefore Saint Iames saith Å¿ Iam. 15. 4. 15. Is any sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp It helped Hezekiah in his sicknesse for Hezekiah being t Isa 38. 1. 2. c. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and lengthened his dayes adding vnto his dayes fifteene yeeres Lastly Prayer helpeth not onely to ease and heale the 7 Prayer is a remedie to cuâ—e the sicke soule sicke bodie but also to cure the sicke soule This was Dauids remedie when his soule was sicke and diseased with sinne as his bodie was through infirmitie saying u Psal 6. 1. 2. 3. haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed My soule is also sore vexed but thou O Lord how long Returne O Lord deliuer my soule oh saue me for thy mercies sake And againe he praieth saying x Psal 41. 4. O Lord be mercifull vnto me heale my soule for I haue sinned against thee And Chrysostome agreeing with these Scriptures saith that Prayer is a y Animis aegrotantibus pharmacum Chrys de orando Deum lib. 1. medicine to sicke soules This is the second benefit of prayer it is a helpe in trouble Thirdly the Prayer of a righteous man framed according to the right manner formerly mentioned is a 3 Saluation promised to them that call vpon the name of the Lord. meanes to procure not onely temporall benefits and spirituall graces but also saluation for so is the promise z Rom. 10. 13. whosoeuer shall call vpon the name of the Lord shall be saued For as the promise is made concerning them that beleeue in Christ that a Ioh. 3. 16. whosoeuer beleeueth in him shell not perish but haue euerlasting life and concerning them that repent that if they b Act. 3. 19. repent and be conuerted their sinnes may be blotted out and their soules saued so likewise concerning Prayer the promise is that Whosoeuer shall call on the name of the Lord shall be saued The consideration of this that Prayer is so great a Vse 1 helpe in trouble yea in all manner of tribulations and Against those who in time of trouble seeke not vnto the Lord but either put their trust in lawfull meanes or seeke helpe by vnlawfull meanes afflictions serues First to reproue those who in time of trouble seeke other helpe then from God and trust in meanes yea and vse such meanes as God hath not appointed and do not seeke to the Lord by prayer and supplication As some in their sicknesse seeke to the Physician they call earnestly vpon him and pray him to doe his best for them but doe not so earnestly call vpon God and pray vnto him to be fauourable vnto them to pardon their sinne and first to heale their soule that so their bodie may be healed Such are like to King Asa who c 2. Chro. 16. 12. in his disease sought not to the Lord but to the Physicians And this was imputed vnto Asa for sinne and it remaineth a blemish vpon his name to this day for although it be lawfull to seeke to the Physician and to vse his helpe yet to trust in the helpe of the Physician more then in the helpe of God and to seeke first and rather to the Physician then vnto God is sinnefull for God is our best helpe and our best Physician without whose helpe the helpe of the Physician is nothing worth Others there are who being sore sicke or any whit strangely diseased or visited with a lingring disease seeke not to God as to the best and chiefest helpe nor yet to the Physician as to the lawfull meanes but seeke and send to witches and wizards to forcerers and charmers like to King Ahaziah who being d 2. Kin. 1 2. sicke sent messengers and said vnto them Go enquire of Baal-zebub the god of Ekron whether I shall recouer of this disease This was Ahaziah's sinne and this is the sinne of all those who in their distresse seeke not to the Lord neither seeke helpe by lawfull meanes but seeke helpe by vnlawfull and deuillish meanes contrarie to the charge and commaundement of the Lord which he giueth vnto his people saying e Leuit. 19. 31. Regard not them that haue familiar spirits neither seeke after Wizards to be defiled by them I am the Lord your God Secondly seeing that we haue so many motiues to Vse 2 peswade vs to pray as the testimonies of Scripture examples To giue our selues denoutly to Prayer of holy and deuout men yea and of Christ himselfe seeing that the necessitie of Prayer is so great that without Prayer we can obtaine no good thing seeing we are in continuall perill and danger seeing they that do not pray vnto God are as dead men among the liuing and seeing that the want of Prayer is a marke of wicked and vngodly men Furthermore considering the great good and benefit which we haue by Prayer seeing that the Lord heareth vs and granteth our lawfull requests seeing that prayer is the best helpe in trouble the best weapon against our enemies the best ransome in captiuitie the best prouider in famine the best remedie against the pestilence the best Physicke in sicknesse the best comfort in temptation the best meanes to cure the body and heale the soule and seeing that whosoeuer calleth on the name of the Lord shall be saued the consideration of these things should be of great force to mooue and perswade vs to dedicate our selues to the seruing of God to giue our selues deuoutly to prayer to inuocation and calling vpon the name of the Lord accounting it our health our ioy and happinesse that we so wretched and miserable creatures should be admitted into the presence of so great a King as the King of Kings
hee suffer it to continue and seeke not helpe and remedy in time the longer hee lets it continue the harder will it bee for him to heale and cure the same Such is the state of the soule the longer that a sinner continueth in sinne and wickednesse the greater are the breaches which sinne maketh in the soule and the harder will it be to repaire them and the longer that a sinner suffereth the sores of his soule to fester and corrupt the more hardly shall he be cured Thirdly consider how God threatneth those which 3 They that continue still in sin shall be seuerely punished continue in sinne and how the Lord will punish them except they forsake their sinnes It is said in the Psalmes n Psal 68. 21. God shall wound the head of his enemies and the hairie scalpe of such a one as goeth on still in his trespasses And S. Paul saith o Rom. 2. 9. The Lord will render tribulation and anguish vpon euery soule of man that doth euill That is that still doth euill that goeth on in his wickednesse and continueth in euill Who art thou then that darest goe on in thy sinnefull course of life and fearest not to continue in thy sinnes O take pitty on thy poore soule lay not to many sinnes vpon it Ouerload not thy soule with sinne Thy soule is not able to beare one sinne how is it able to vndergoe a multitude thou canst not answere God for one iniquity once committed how canst thou stand before the face of the Lord to answere for thy often transgressions Dauid counts him a blessed man that p Psal â— 1. Standeth not in the way of sinners That is as it is anciently expounded that q Vt non mâ—neas in peccato quadâ— flattâ—ne â—â—â—turna Amb. in Psal 1. abideth and remaineth not in sinne by a continuall standing in sinne It is euill to commit sinne but farre worse to continue in sinne Wherefore it is also said r Non qui peccauerit sed qui in peccatu perseuerauâ—rit abhomiâ—â—â—â—is est Deo 〈…〉 Not he that sinneth but hee that continueth in sinne is abhominable to the Lord. O then beware of standing in sinne Continue no longer in sinne but forsake thy sinnes O man whosoeuer thou art lest thy continuing in sinne bring tribulation and anguish vexation and destruction to the soule Secondly whereas in the forsaking of sinn there is required a forsaking of all and euery sinne this reprooues Against those who leane some sinnes but will not forsake all those who it may be are mooued to leaue some sinns but will not be perswaded to forsake all their sinnes Manie are content with Herod to doe Å¿ Ma c. 6. 20. manie things after Iohns preaching to amend some faults and to redresse diuerse things that are amisse but yet are loath to part with all their sinnes there is some one or other beloued sinne which is their darling sinne they loue it as their life and are as loath to part with it as with their life The couetous man findeth such sweetnesse in the gaine that commeth in by his opression and deceite by his vsurie and briberie that he is loath to let slip such oportunity of doing himselfe good he could be content to forsake many other sinnes as pride and drunkennesse prodigall wasting and mispending his goods and diuerse other vices so he might be let alone to enioy his profitable sinne of Getting The drunkard is content to forsake some sinnes he hateth couetousnesse miserable pinching he cannot abide but to sit at the wine and to follow strong drinke is his delight this is the ioy of his heart take him from this and take away his life So the Fornicator Adulterer will be content to forsake manie sinnes which other men liue in he thinkes its a hainous transgression and a horrible sinne to oppresse the poore to deale deceitfully in bargaining hee 's no extortioner nor vsurer and it may be hee 's no wine bibber nor common drunkard Yet he thinkes it a small sinne to goe to the stewes or to keepe a whore and to delight himselfe with his Herodias And what is this but a false dissembling repentance to leaue some sinnes and not to forsake all to abandon some and luxuriously to riot in others but herein the rule of our Sauiour Christ is to be obserued t Math. 5. 29. 30. If thy right eie offend thee plucke it out and cast it from thee Againe If thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish not that thy whole body should be cast into hell Where by plucking out the right eye and cutting of the right hand our Sauiour doth not meane that any one should dismember his body by cutting off any sound member of the body but the meaning is that we should auoide all occasions of euill all entisements and prouocations to sinne Yea that we should forsake our sins though they were neuer so profitable or delightfull vnto vs. Though they were such beloued sinns as that we were as loth to part with theÌ„ as with our right eie or right hand Wherefore ô man whosoeuer thou art if thou liuest in any sinne which is a sinne either of profit or pleasure though it be as tender and deare vnto thee as thy right eye pluck it out if it be as profitable as vse full and necessarie to thee as thy right hand cut it off away with it forsake it loue it no more delight in it no longer lest it be the destruction of thy soule and cast both thy soule and body into hell Thirdly seing that in the forsaking of sinne its necessarie 3 Against those who wil not make restitutioÌ„ of their euill gotten goods as hath bene shewed that a sinner do forsake and depart from those things which he hath vniustly and wrongfully gotten into his possession this reproues those who by oppression extortion deceit vsurie and bribery are growen great and waxen rich u Isa 3. 14. the spoile of the poore is in their houses and they will not be moued to make restitution they will not suffer the x Nah. 3. 1. pray to depart out of their hands But certaine it is satisfaction for wrong done is so expedient and restitution of euill goten goods so necessarie that except there be a willing and ready minde both to giue satisfaction and to make restitution no man that hath so offended doth truly and throughly forsake his sinnes and therefore such a sinner can expect at Gods hands neither remission nor saluation vntill he do willingly according to his abilitie make restitution When Zacheus repented of his former euill life and turned to the Lord by forsaking his sinne and made proclamation that if he had taken away any thing from any man wrongfully he would restore it vpon this true repentance and through forsaking his sinne the
Priuate Twofold Either in the house with the familie and houshold Or in the chamber or some secret place alone These are the seuerall sorts kindes of praier which 1 House I haue now barely mentioned but shall haue iust occasion offered in the treatise following to handle more 2 Chamber or secret place at large CHAP. III. Of the Persons whom prayer doth concerne and first of the persons praying shewing what things are necessarily required of them that pray that their prayers may be acceptable to God HAuing shewed what Praier is and declared the seuerall sorts and kindes thereof 3 The persons whom prayer doth concerne Three The third thing to be handled is touching the persons whom praier doth concerne and they are three First the persons praying Secondly to whom we are to pray 1 The persons praying Therein Two things Thirdly for whom we ought to pray First concerning the persons praying two things are to be obserued First all men are bound to pray without exception no man is exempted from the performance of this holy 1 All are bound to pray without exception dutie neither King nor subiect noble nor ignoble rich nor poore fathers nor children maisters nor seruants and not only all of all sorts but euery one in particular 2 We our selues must please God before our praiers can be acceptable vnto God for himselfe must call vpon the name of the Lord if he will be saued Secondly the persons praying are to be so qualified that they themselues may please God and be acceptable in his sight before they can make any acceptable praier vnto God it is said of Abel a Gâ—n 4. 4. The Lord had respâ—ct vnto Abel and to his offring First to Abel and then to his offering The Apostâ—e sheweth the reason â—herefoâ—e Aâ—els sacrifice was more exceptable to God then Cains saying b Heb. 11. 4. By faith Abel offered vnto God a more excellent sacrifiâ—e then Cain by which he obtained witnesse that he waâ— righteous God testifying of his gifts Because Abel had faiâ—h was righteous therefore was his sacrifice accepted of God Abel himselfe pleased God and that made his sacrifice the better to please God So Abrahams offering was accepted of God because as S. Iâ—mes saith c Iâ—m 2. 22. 23. Hiâ— faith wrought with his workes c. and he was called the friend of God For this cause it is that Salomon saith d Pro. 15 8. the sacrifice of the wicked is an abhomination to the Lord but the prayer of the vpright is his delight Now to the end that we our selues may please God and that our praiers may To which Two things are required be acceptable vnto God two things are specially required of vs. The first is faith for S. Paul saith * Heb. 11. 6. He that commeth 1 Faith to God must beleeue that he is and that he is a rewarder of them that diligently seeke him But more of this heereafter when I come to shew the manner how we ought to pray in faith The Second is repentance for as it is necessarie in euery 2 Repentance For Sinne not repented of hindereth prayeâ— and that one that praieth that he haue faith to beleeue so likewise that he haue true and vnfained repentance of his sinnes past and that he doe not now liue in any knowne sinne For sinne hindereth praier and that whether we consider it in generall or in particular First in generall sinne hindereth praier So saith the 1 In generall Prophet Esay e Isâ— 59 2. your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare The man that was borne blinde could tell the Iewes so much f Iâ—h 9. 31. we know saith he That God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth And Dauid saith g Psa 66. â—â— If I regard iniquitie in my heart the Lord will not heare me Secondly diuerse particular sinnes hinder Prayer 2 In particular As which we must cast off and put away farre from vs if we would haue the Lord to heare our Prayers and they are these The first is Idolatrie worshipping of Idoles in stead 1 Idolatrie of the true God Of this the Prophet Ieremie saith h Iere. 11. 13. 14 according to the number of thy Citties were thy gods ô Iudah and according to the number of the streets of Ierusalem haue ye set vp altars to that shamefull thing euen altars to burne Incense vnto Baal Therefore pray not thou for this people neither lift vp a cry or prayer for them for I will not heare them in the time that they cry vnto me for their trouble The second is crueltie vnmercifulnesse blood-guiltinesse 2 Crueltie and vnmercifulnesse Of this the Lord saith by the Prophet Esay i Isa 1. 15. When ye spread forth your hands I will hide mine eyes from you yea when ye make many Prayers I will not heare your hands are full of blood Because they had bloudie hands and were not washed from their hainous transgressions therefore the Lord would not heare them The third is wrath of which the Apostle saith * 1. Tim. 2. 8. I will 3 Wrath. therefore that men pray euery where lifting vp holy hands without wrath He saith without wrath to giue vs to vnderstand that if any one come to make his Prayer vnto God hauing wrath towards his neighbour hating his brother in his heart the Lord will not hearken vnto his Prayer The fourth is vain-glory this was the fault of those 4 Vaine glorie hypocrites of whom our Sauiour warneth his Disciples to beware k Math. 6. 5. When thou prayest thou shalt not be as the hypocrites are for they loue to pray standing in the Synagogues and in the corners of the streets that they may be seene of men Verily I say vnto you they haue their reward If men pray for this end to be seene of men and heard of men and that they may haue prayse of men they may haue the reward which they looke for men may commend them but they haue no reward from God their vain glorie hinders the successe of their requests and makes their prayers vnacceptable to God The fift is hypocrisie when men pray vnto God fainedly 5 Hypocrisie not in truth of heart Of this the Lord complaineth by the Prophet Hosea l Hosâ—a 7. 14. they haue not cried vnto me with their heart when they howled vpon their beds they assemble themselues for corne and wine and they rebell against me In their necessitie when they wanted corne and wine they cryed and wailed and made a pitifull noise in the eares of the Lord but yet they liued wickedly still rebelled against the Lord they cried not to the Lord with their heart and therfore the Lord would not
heare them The sixt is want of pittie and compassion not shewing 6 Want of pittie and compassion mercie to the poore and needie of this Salomon saith m Pro. 21. 13. who so stoppeth his eares at the cry of the poore he also shall cry himselfe but shall not be heard The seauenth is the wilfull neglect and contempt of the word of God of this also Salomon saith n Pro. 28 9. he that 7 Contempt of Gods word turneth away his eare from hearing the law euen his Prayer shall be abhomination In the eight and last place I bring forth Ieremie's Catalogue 8 Theft murther adulterie c. of sundry more particular sinnes all hindering Prayer o Iere. 7. 9. 10. Will ye steale murther and commit adulterie and sweare falsely and burne Incense vnto Baal and walke after other gods whom ye know not and come and stand before me in this house which is called by my name and say we arâ— deliuered to doe all these abhominations As if the Lord had said What shall it profite you to come into the Temple to approach vnto the house of prayer and there call vpon my name and pray for blessings when as you are giuen to stealing to murther to commit adulterie to sweare falsely and liue in Idolatrie All these sinnes are hinderances to your Prayers and do rather bring downe curses Vse then procure any blessings Before we pray to see that our hearts be purged from our sinnes by Repentance Seeing then there are so many impediments and hinderances of Prayer it behooueth vs euery one before we come into the presence of the Lord to make any Prayer vnto him to labour to haue our hearts purified by faith and purged by repentance to remooue farre from vs all impediments and hinderances of Prayer to remooue our sinneâ— from before the eyes of the Lord which stand as a thicke cloud betweene God and vs hindering our Prayers that they cannot ascend vp to the throne of God and staying the blessings of God from descending downe vpon vs. If then thou be a worshipper of Idoles if thou keepest by thee in a secret corner some painted or grauen image to bow downe before it pull it downe call it from thee away with it if thou wouldest haue the Lord to heare thee when thou cryest vnto him in the time of thy trouble If through crueltie oppression vnmercifulnesse c. thou hast bloudie hands O wash thee and make thee cleane lest the Lord haue no delight in thee but hide his eyes and deny to heare thee though thou makest manie Prayers Take heede that thou come not before the Lord to pray vnto him hauing wrath and hatred malice and grudging against thy brother lest thou prouoke the Lord to wrath against thy selfe Beware of vain-glorie lest when thou prayest thou goe away vnrewarded And see thou purge thy heart of the leauen of hypocrisie lest it be laid to thy charge that thou drawest neere vnto God with thy lips when thy heart is farre from him Further if thou wilt haue the Lord to heare thy prayer and hearken vnto thy crie see that thou turne not thy face from any poore man and stop not thine eares at the crie of the distressed soule lest the Lord stop his eares at thy crie And if thou wilt haue God to heare thee when thou speakest vnto him by Prayer see that thou refuse not to heare God speaking vnto thee by Preaching For if thou make light account of Gods word when he speaketh vnto thee by Preaching be well assured that God will make as light account of thy words when thou speakest vnto him by Prayer The theefe must repent of his stealing the murtherer of his blood shed the adulterer of his whoredome the drunkard of his drunkennesse the swearer of his swearing in a word euery sinner whosoeuer and whatsoeuer he be that liueth in any manner of sinne must repent of his sinne if he will euer haue the Lord to be gracious vnto him either for his soule or body For sinne hindreth prayer and causeth that God will neither regard the praier nor accept the person of him that praieth till sinne be remooued from before the eies of the Lord. And this of the persons praying CHAP. IIII. Shewing to whom we ought to pray THE second thing in regard of the persons 2 To whom we ought to pray whom prayer doth concâ—rne is to whom wee ought to pray Wherein I will shew First that we are to pray vnto God Secondly that we are to pray to none other Thirdly wherefore we are to direct our prayers to the true God and to none other besides him First we are to make our prayers vnto God namely 1 To God to the true God to Iehouah the Lord which be manifest by these Scriptures a Psal 50. 15. Call vpon me saith the Lord in the day of trouble And Dauid directeth vs to whom we ought to pray saying b Psal 32. 6. For this shall euery one that is godly pray vnto thee that is to the Lord. Daniel prayeth on this wile c Dan. 9. 17. 18. 19. Now therefore O our God heare the prayer of thy seruant c. And againe O my God encline thine eare and heare c. And againe O Lord heare O Lord forgiue O Lord hearken and doe When our Sauiour taught his Disciples to pray he said d Luke 11. 2. When ye pray say Our Father teaching them therby to whom they ought to direct their prayer And S. Paul telleth vs to whom he vsed to pray c Ephe. 3. 14. I bow my knees vnto the Father our Lord Iesus Christ Thus it is euident by the Scriptures that we are to make our prayers vnto God and to call vpon the name of the Lord. And as we are to pray vnto God and to call vpon the name of the Lord. So Secondly we are to make our prayers to God alone 2 To God alone and to none other and to none other This likewise the Scripture maketh manifest Dauid saith f Psal 65. 2. O thou that hearest prayer to thee shall all flesh come And againe g Psal 73. 25. Whom haue I in heauen but thee In Esay the Church prayeth thus h Isa 63. 15. 16. Looke downe from heauen and behold c. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting The third thing yet remaineth which is to shew 3 Reasons wherfore wee are to pray vnto Go and to none other wherefore we ought to make our praiers vnto God and to him alone The reasons are these First It is Gods commandement bidding vs to call vpon him and none other i Psal 50. 15. Call vpon me saith the Lord in the day of trouble 1 God commandeth vs. Secondly we haue not onely Gods commandement bidding vs call