according to that trust and faithfulnesse that they finde in them as Cornelius cast speciall fauour on that souldier that feared God making him his Iewell and treasure aboue the rest Acts 10. 7. Qu. What is the seruants duty to their Masters A. Seruants must be obedient to their Masters not their owne men but liuing wholly at their becke and at their command as the Centurion saith to his seruant come and he comes So when wee say to our seruants come they must come c. Ephes. 6. 9. Qu. What is their second Duty A. Seruants must be diligent to please their Masters hauing a tender care that nothing may slippe through their fingers which may offend them They must seeke euen to fit themselues to them so farre forth as they may with an vnstained Conscience to the honour and not whole dishonour of their Masters with whom they dwell Tit. 2. 9. Qu. What reason is there to stirre them vp to this A. In seruing their Masters they serue the Lord Christ. And therefore if a man would bee ashamed to serue Christ slothfully or idly or grudgingly he must be ashamed to serue his Master so his Master being but Christs deputie and Lieutenant in the house Col. 3. 24. Qu. What is their third Duty A. They must not murmure nor answer againe when they be reproued but in silence and patience commend their cause to God Tit. 2. 9. Q. What is their fourth Duty A. They must not filtch or purloyne the least point or pinne nor make hauocke and spoile of their meate or of any thing else that comes into their hands Ioh. 6. 12. Q. What is the fift Duty A. Seruants must shew all good faithfulnesse to their Masters discharging their places with all trust in the places committed to them not beseeming themselues whiles their Masters are in sight and proclayming loosenesse and libertie when they are gone but carrying themselues with as great trustinesse in their absence as if they were present with them Ephes. 6. 5. 6. Q. What reason is there to bring them to this A. To consider that that which they hide from their Masters they cannot hide from God for though their Masters see them not yet God lookes vpon them from heauen with a bright and a shining eye and he sees them maintaining and gaming and trifling out their time and therefore when their Masters backe is turned they must still thinke the Lords backe is not turned vpon them Heb. 4. 13. Q. What is their sixt Duty A. Seruants must tender the credite of their Masters burying their priuate faults within the priuate walls by no meanes publishing the secricies of the house no not then when they are departed from them 1. Prou. 11. 13. Q. What is their last Duty A. They must settle themselues in their seruice and not vpon euery light displeasure be flitting to a new A good seruant is not then going euery day but is sometimes 20. yeares in a place together as Iacob was But now in 20 yeares the greatest part will haue 20. seruices by their Wills Gen. 16. 8. 9. Q. What generall reasons are there to edge them on to these Duties A. Christian seruants must so behaue themselues that they may be an honour to the Gospell that as Potipher was glad of Ioseph So men may say there are no such seruants as the seruants of Christ for faithfulnesse care and diligence and honestie they may carry the torch vnto all the rest 1. Tim. 6. 7. Q. What is the Duty of those that be in office A. They must be men of courage they must not let euery bold-face dash them and beare them downe but stoutly oppose themselues to the discontinuancing of euery disorder that raignes Deut. 1. 17. Q What gather wee of this A. That as men wish all things were well so they must haue courage for the truth to oppose themselues against all those that be hinderers of their goods Ier. 9 3. Q. What is their second Duty A. They must bee men fearing God and therefore they must make a conscience of their Calling and bee content rather to displease their dearest friend then to displease the Lord rather to lose mens fauours then Gods rather the whole world should frowne then God should frowne vpon them 2. Chron. 19. 9. Q. What is the reason hereof A. Because this is a great damping and a great cooling to them that are in place they dare not execute their office lest men should be angry with them and therefore Gods feare must be opposed as a brazen buckler to the feare of men to thinke that as men will be angry if we doe it so God will be angry if wee doe it not as men will vexe vs if wee presse it so God will vexe vs and be terrible and fearefull to our soules if wee presse it not And who art thou that fearest the face of men and fearest not the face of the mighty God who is able with one blast of his mouth to blowe thee into hell and with the least touch of his finger to fling downe the pillers of heauen and earth about thine eares Iob 32. 22. Qu. What is their third Duty A. They must be men hating couetousnesse they must not bee so greedily set vpon their gaine that they will spare neither time nor money to discharge their duties But they must be content many times to passe ouer all regard of themselues and euen to let their owne businesse sleepe that the causes of God and the people may be set on foot Exod. 18. 21. Qu. What is their fourth Duty A. They must not be ready to doe all vpon a braine but in matters of moment and beyond their reach bee glad to aduise with those that be wiser and skilfuller then themselues Exod. 18. 22. Q. What is their last Duty A. They must apply themselues to their office that is euer set and buckle themselues to performe the duties of it Heb. 12. 2. Qu. What learne wee by this A. That they haue much to answer for who being chosen to the offices of a Towne sleepe in them and slubber them ouer they care not how as if Magistracie were a chaire of ease Q. What is the duty of Priuate men A. They must make choyce of fit and able men to rule among them Deut. 1. 13. Qu. What gather wee of this A. That it is a great sinne to cast our offices wee care not where neuer regarding the fitnesse and abilitie of the parties that wee name So we set vp officers in the Church like scarreâ—rowes in a field Idoll officers like Idoll sheepheards That haue eyes and see not eares and heare not mouthes and speake not against any thing that is amisse Qu. What is their second Duty A. They must not shift out themselues from the offices of the Common-weale or of the Church finding some reasonable fitnesse in themselues to discharge them For what is this but to bury our Talent in a napkin and
greatest enemies No man will doe so much for his friend as God doth for his foes Wee came into the world with neuer a penny in our Purse with neuer a sheare in our Barnes with neuer a sheepe in our folds with neuer a Coate on our backe and yet the Lord hath filled our liues with great abundance Thirdly in sparing of our 〈◊〉 and that diuersly First in hiding many of our sinnes from the eyes of the world For if the world knew as much by vs as God knowes the best man that liues would blush to shew his face Secondly in giuing vs a time to repent for if God should damne euery sinner so soone as hee sinnes against him wofull were our case for none would be saued it is Gods mercy that wee liue and breathe vpon the Earth being guiltie of so many rebellious mutinies and treasons against our heauenly King as Ieremtah saith Lament 3. 22. Thirdly in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore he tries key after key till he hath tryed euery key in his bunch So God hath tryed by Mercy and tryed by Iudgement he hath tryed by pouertie and tryed by plenty because he would gladly by some meanes bring vs to him Esay 5. 4. As when a great fish is caught vpon the hooke the fish pulls and the man pulls and the fish pulls againe So God and the sinfull soule lie wresting together the soule drawes to Hell and God pulls to Heauen so fâ—ine God would haue vs who care too little to be saued of him Q. What vse may wee make of this Propertie A. First that men haue good cause to loue God seeing hee doth more for them then the deerest friend in the world will do If we should iniure your friend but halfe so much as we iniure God he would sooue cast vs off Psal. 27. 10. Secondly they doe the Lord of Heauen great wrong who pray to the Virgin Mary or to any of the Saints as if they were more fauourably inclined to Mercie then the Lord Psal. 50. 15. Q. What is the last Propertie of God A. Hee is Infinite Wherein appeareth the infinitenesse of God A. In two things First in respect of Time Secondly in respect of Place In respect of Time because hee is euerlasting without beginning and without end beyond all time Esay 51. 5. In respect of place because he filleth all places with his presence Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie A. First to walke with feare and reuerence all our daies because God is an eye-witnesse of all we doe or say and therefore wee ought to walke with as great shamefacednesse and bashfulnesse before him as before the greatest Prince or power in the world Prou. 15. 11. Secondly not to be dismayed in any trouble because God is euer at hand to take our part As a childe will not care for the seruants so long as hee is in his fathers presence Psal. 23. 4. Thirdly that the diuine Nature ought rather with reuerence to be adored then curiously to be searched for seeing God is infinite in all his nature so mightie that none can conceiue how mightie he is so wise that all the wits in the world cannot tell how wise he is Wee are no moreable to comprehend his excellent Nature then wee are to graspe the Mountaines in our armes or to span the broadest of the Sea with our fingers 1. Tim. 6. 16. Qu. How many persons be there in the Godhead A. Three the Father the Sonne and the holy Ghost Qu. Is it needfull for vs to know the distinction of the Persons A. Very needfull for the Turkes and the Iewes confesse one God but because they denie the distinction of the Persons they neither acknowledge the Sonne of God their Redeemer nor the holy Ghost their Sanctifier Secondly the Maiestie of God is vnsearchable and cannot be apprehended but as it commeth forth and reueales it selfe in the Person of the Sonne and therefore they that know not the Sonne of God they in very deed know not God Iohn 1. 18. 1. Ioh. 2. 23. Qu. What is the Father A. The Father is that Person in the Godhead who begetteth the Sonne Psal. 2. 7. Qu. What is the Sonne A. The Sonne is that person who is begotten of the Father Iohn 1. 14. Qu. What is the Holy Ghost A. The Holy Ghost is that Person who proceedeth from them both from the Father and the Sonne Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne A. The Sonne is euerlasting as well as the Father for the Sonne is the Wisdome of the Father and therefore as wee cannot say there was any time when God was without wisedome So wee cannot say there was any time when God was without a Sonne Pro. 8. 23. Qu. Are there not three Gods as there are three Persons A. No for all the three Persons are but one and the selfe-same God so that as the Root and the Body and branches of a tree are all but one tree So the Father the Sonne and the Holy Ghost are all but one God and therefore they that conceiue the three Persons to be so distinct as threemen are they entertaine a false conceite of the liuing God Cor. 8. 4. Qu. What vse may wee make of this A. That whosoeuer worshippeth one of the diuine Persons worshippeth them all because they are all but one and the selfe-same God And therefore men may not thinke when they pray to one of the diuine Persons the other is passed by but hee that honoureth one honoureth all and hee that prayeth to one prayeth to all Iohn 5. 23. Qu. How must wee serue God A. According to his Word not after our fancies but as God himselfe will be serued Deut. 12. 32. Qu. What gather wee of this A. That all will-worship brought in by men without warrant of the Word of God is to be condemned Mark 17. 17. Qu. What is the word of God A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament there God speakes vnto vs and breakes his minde familiarly how and in what sort hee will be serued of vs 2. Tim. 3. 16. Qu. What vse may wee make of this A. To remember that as oft as the Bible appeareth the blessed mouth of God is open to instruct vs and that they which regard not the Scriptures regard not the voyce of God and they that suffer the Bible to lye clasped and shut in their houses doe as it were seale vp the mouth of God that hee may not speake vnto them Qu. How know wee that the Scriptures are the word of God A. By the power of them for God alone is able to conuert the soule of a sinner and to beget faith and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God wee must needes confesse euen from
be giuen to swearing let him looke St. Iames 5. 12. If a man bee giuen to lightnesse or the like let him looke Ephes. 5. 5. Where it is said no whoremonger neither any vncleane person hath any inheritance in the kingdome of Christ and of God and so euery speciall sinne a speciall place Psal. 119. 11. Q What gather wee of this A. That they who either in hearing or reading the words slippe by those places which make most against them and strike deepest at their faults shall neuer attaine to true reformation of their hearts Q What is the second helpe to weaken sinne A. A man must marke what feedes his sinne where it getteth strength For as fire is nourished with fewell so there is euer somewhat that nourisheth our sinnes If a man can finde that and reforme it hee shall soone weaken the greatest corruption that is within him As if companiedraw thee to sinne away with that companie If feare of displeasure away with that feare If hope of commodities away with that hope Math. 5. 29. Q. What gather wee of this A. That they who say they would faine leaue sinne and yet leaue not such companie vse such pastimes such meanes as they know cannot but nourish and increase it in them doe but deceiue themselues As if a man would clap drie â—aggots vpon the fire and say he doth meane to quench it when indeed hee kindles it the more Q. What is the third helpe to weaken sinne A. A man must cry to heauen and begge the Lords ayde and his helping hand as a little childe if he haue a tough sticke which he cannot breake runnes to his father with it that hee may breake it for him So because we cannot master our sinnes therefore we must runne to God by prayer that hee may master them and kill them in vs Psal. 41. 4. Q. What gather wee of this A. That they who purpose and resolue to leaue their sinnes and yet are not often vpon their knees crauing strength from heauen and grace to leaue them shall neuer shake them off Q. What if these things worke not A. If these things worke not vpon vs wee must consider what is thereason why they doe not worke either wee doe not vse them so diligently and so carefully as wee should or else we haue vsed them but a little while A man cannot fell a great Oake with one stroke of an Axe it will aske him many a blowe So our sinnes being of so great a growth will not quickly down It is well if after many labours and much paines wee may feele them begin 2. Cor. 12. 8. or else the heart may not yet be loosened from some darling eorruption vntill which time all meanes are vneffectuall Psal. Q. What gather wee of this A. That they who vse these meanes for a spirt and practise them not continually and wholly shall neuer get any sound comfort or profite by them Q. What is the second thing a man must doe in the reforming of his heart A. When a man hath weeded out his sinnes hee must not then giue ouer but fall to worke a fresh and labour to plant somewhat in the garden of his soule as one vice goes out so he must labour to plant an other vertue in the roome Hos. 10. 12. Q. What gather wee of this Q. That a man must not thinke his conuersion to bee true vnlesse he bee carried with as great loue to godlinesse as euer hee was to wickednesse and be as carefull for good things as euer he was for euill And therefore they that are come from Poperie and stick there hauing got no iudgement nor knowledge in the Gospell doe but deceiue themselues As they also who will not openly breake the Sabboth and yet are not carefull to sanctifie it in the holy duties thereof Psal. 27. 27. Q What are the things wee must first plant in the heart A. A loue of God to delight in him as in the greatest portion we haue in this world to rest in him with ioy and contentment as in our chiefest good to set more price on him then we doe on all the world besides And therefore hauing such a Iewel and such a wonderfull treasure of the Lord wee account all our wants to be nothing so long as wee want not him All our losses nothing so long as we lose not him All displeasures light so long as God is not displeased with vs Math. 21. 38. Q. Why must we begin at the loue of God A. Because the loue of God is the fountaine of all true obedience and it sendeth forth the carefull Christian to good workes For louing God hee will seeke to doe that which God may like of and will willingly doe nothing that may displease him Euen as if a man haue a deere friend hee will not willingly doe any thing that may offend him but will seeke by all duties to make his loue and his good heart knowne vnto him Q. How may wee bring our hearts in loue with God A. By considering what God hath beene to vs and what we haue beene to him Wee the worst of all his creatures worse then Toades or Snakes for they sinne not against God but wee sinne against him Worse then the Iewes for they crucified Christ but once but wee buffet him and pierce him with our sinnes euery day worse then any of the damned Ghosts that lie damned in hell for they sinned in darknesse but wee sinne in the light they hauing but weake meanes wee hauing many great helpes to weaken sinne and yet mirrour of mercy none so spared as we are spared none so blessed as we are blessed none so loued as we are loued of the Lord. And therefore how can wee but euen burne in loue towards him againe and make more reckoning of him then of all the world besides Solomons song 2. 5. Q. What is the second thing A. The feare of God to bee more affraid to displease him then all the Princes and powers in the world To be more abashed and more ashamed when God sees vs sinne then if all the eyes in the world were gazing on vs Gen. 28. 17. Q What will this worke in vs A. The feare of God will be as a banke to keepe in the raging lusts of the heart that they breake not out Euen as the Sea banke beates backe the waues and breakes the force of them that they cannot ouerflow Ier. 32. 40. Q. How may wee settle the feare of God in our hearts A. First by considering the great power and the mighty arme of God that he is more able to doe vs more harme then all the powers in the world can doe And therefore if wee feare to displease a Prince who can kill but our bodies how much more should we feare to displease God who can damne our soules Isay 51. 12. 13. Secondly by perswading our selues that wee are alwayes in Gods presence that he euer lookes vpon vs with a bright
Iudg. 2. 4. came and set their sins before them the text saith That they lift vp their voice and wept and in another case of sorrow 1. Sam 7. 6. wee reade They poured out water before the Lord and therefore seeing such who of all others were most vnlikely to weepe did shed teares for their sinnes being prickt in conscience what shall wee thinke of others a great deale more tender-hearted what haue they done in secret before God Thus the conclusion is made good Use. Oh then thinke of this yee merry people of the world you that passe your dayes in ioy and pleasure that if the best of Gods people and seruants at one time or other haue and must shed teares and weepe for their sinnes O how great cause haue you to lay aside your meriments to bid farwell to your sports and to come downe into dust and ashes and there in the bitternesse of your soules mournfully and heauily to lament your sinnes before the Lord It is time that you exclaime and say Peccatum est causa tristitiae doloris Sinne will cause sorrow feare and lamentation either in earth or in hell and so better weepe and mourne for our sinnes on earth where you may haue comfort and pardon ease and forgiuenesse then in hell where you shall haue a continuall death and yet a liuing torture Ibi erit fletus assiduus terror they be Christs owne words as you know Luk. 13. 28. When they shall see Abraham Isaac and Iacob and all the Prophets and Saints in heauen and themselues shut out of dâ—ores whilst they shall see other penitent sinners goe to heauen and themselues meanetime tormented in hell Others goe to pleasure whilst these goe to paine others to bee carried to eternall life whilst these goe downe to eternall death And so beloued of the Lord iudge your selues for your sins that God may not iudge you condemne your selues and let your present teares preuent those heauy endlesse teares to come vpon you hereafter And thus let vs all goe forth with Christ into the Garden and let vs not sleepe there as his Disciples did but seeing Christ fell flat vnder the burden of our sinnes let vs fall downe by him in consideration of our manifold offences where though wee cannot shed blood as hee did yet let vs indeauour and pray to God that wee may shed teares of repentance Yea as Christ in the daies of his flesh did offer vp strong cries and teares with supplications and prayers vnto him who was able to saue him from death so let vs doe and let vs be restlesse neuer to giue ouer our sute vntill we heare that comfortable voyce come vnto vs Sonne bee of good cheere thy sins are pardoned thy soule shall be saued thy prayers and teares are come vp in remembrance before God Thus much of the Case of Teares LECT XI V. THE CASE OF comfort in death in Repentance NVM 23 10. Let mee die the death of the righteous and let my last end bee like his AS wee haue a care to liue to the Lord so wee must haue a care to die to the Lord also For as it is Rom. 14. 7. 8. None of vs liueth to himselfe and no man dieth to himselfe for whether we liue wee liue vnto the Lord or whether wee die wee die vnto the Lord whether wee liue therefore or die wee are the Lords Accordingly is that rauish'd speech of Balaam here in my text Let mee die the death of the Righteous and let my last end bee like his Which words doe especially imply these three thing 1. That there is a death of the righteous that they must die as well as others 2. That the death of the righteous iâ— farre different from the death of the wicked 3. That euery man must desire to die as the righteous die That is in peace of a good conscience and feeling of the promises and comforts of God made in Iesus Christ so that these words shew vs that there is great cause for vs to inquire after The case of Repentance wee last spake of Whether euery one that hath truely repented can shew himselfe comfortable and heauenly minded at the houre of Death Now the answer I will lay downe in two points 1. That a man may truely repent and yet depart out of this world with little or no comfort at the houre of death 2. That there is neuerthelesse a very hopefull and likely way whereby true penitents may come boldly to die with comfort if they doe not neglect the meanes Concerning the first point I say a man may truely repent him of his sinnes and yet shew little or no comfort at the day of death Yea the truth is that the greatest part of Gods people as they liue well so they die well and comfortably as wee see Steuen did Acts 7. 16. Hee saw a heauenly vision heauen opened and Christ standing at his right hand readie to helpe him and euen so for the most in the day of death the people of God see heauenly visions So Iacob went downe to Aegypt and died there comfortably and in peace The like wee reade of Ioseph who commanded his bones to bee remooued at their departure from Aegypt So Dauid Moses and other of the Saints died and had honourable buriall in the peace of a good conscience This made Balaam say O that I might die the death of the righteous and that my last end might bee like his Hee would not liue the life of the Saints but hee would gladly haue so died it was too strict too precise a way for a naturall man like him too much against the currant and streame of the world though hee would haue dyed like the righteous because hee knew the difference was great betwixt their death and that of wicked men So it is written Heb. 11. 13. of the Fathers of the faithfull They all died in faith not all of lingring sicknesses nor they died not all in their beds nor amongst their friends in bodily honour and pompe which may bee taken away and debarred men to iâ—…ioy but in faith in peace of conscience in hope of heauen in the comfortable application of the promises of Gods loue in assurance of the pardon of sinne So as I say vsually and ordinarily the people of God liue in this world with comfort and depart out of this world as old Simeon did when hee had gotten Christ into his armes Luk. 2. Yet sometimes it falls out by the wise dispensation of God that through their owne default the most faithfull and beleeuing men haue very little comfort and poore fruits of their faith when they come to die but either die without feeling which is grieuous or which is more fearefull with feare and horror which not onely daily experience confirmeth but Scripture also as Eccles 8. 9. All things come alike to all there is one euent to the righteous and to
What say you then of pâ—turing God in glasse windowes to worship A. It is one of the abominations in Poperie electely condemned by the Lord Deut. 4. 14. 19. Rom. 1. 23. Q. Why is God said to haue his Being of himselfe A. Because all that wee haue we haue from God but whatsoeuer God hath hee hath of none but of himselfe alone Heb 1. 3. Q. How are wee to conceiue of God A. By his properties That God is a Diuine power First most Mightie Secondly most Wise. Thirdly most Iush Fourthly most Mercifull And fiftly Infinite Q Wherein appeareth the gâ—eas might and power of God A. First in making the world of nothing all the world being not able to make oneâ—â—lly flie Secondly in vpholding it now 5622. yeares Whereas Iron houses that men make will moulder away 〈◊〉 â—any lesse Thirdly in conuerting the soule of a sinner it being a harder matter then to make the world For in creating the world the Lord found no resistance nothing that stood vp against him to hinder his worke but in conuerting the soule of a sinner the Lord findes a resistance â—en labouring to hinder his worke in them and opposing themselues against it Ephes 1. 19. Q What vse may wee make of this Propertie A. First that seeing wee be glad to get the fauour of mightie men wee be more carefull to get the Lords fauour who is mightier then they all Psal. 20. 7. Secondly that wee faint not in any trouble seeing God is most mightie that takes our part For no man is so poore but God by his power can make him rich No man is so sicke but God by his power can make him whole No man is so weake but God by his power can make him strong Heb 13. 6. Thirdly that wee feare to displease him who is able to doe vs more haâ—â—e then all the men in all the world can doe Luk. 12. 5. Q What is the second Propertie of God A Hee is most Wise. Q Wherein appeareth the Wisedome of God A. In two things principally First In framing the world so wisely that men and Angels may wonder at it If the Sunne had been set lower it would haue burnt vs if higher the beames of it with such comfort would not haue reached vnto vs. If all had bin Summer heaâ—e would haue parched vs. If all had beene Winter cold would haue killed vs. If all had beene Day many a â—â—ser would haue killed vp himselfe and his seruants and his cattell with too much working many an angry man would haue killed himselfe with Fretting Secondly In ordering the things of this world with such most excellent wisedome surpassing all admiration For somethings wee may buy as Meate Drinke and cloathes And somethings againe wee cannot buy when wee haue meate wee cannot buy a good stomacke to our meate When wee haue Corne wee cannot buy seasonable weather to soweour corne most wisely God hath layd vp some part of euery blessing with himselfe and retained it as it were in his owne hand that men might bee driuen thereby more often to resort vnto him For if men might haue all things here below They would neuer goe so farre as Heauen to fetch any thing thence Q. What vse may wee make of this Property A. To rest contented with that portion that God giues vs with that weather which God sends vs with those losses and troubles that God brings vpon vs. God is wiser then the wisest of vs and therefore knowes alwayes what is fittest for vs And therefore to thinke when God sends vs sicknesse that health were better when God takes away our children it were better to haue them still It is the folly of our hearts to make our selues wiser then God Q. What is the third Propertie of God A. Hee is most Iust. Q. Wherein appeareth the Iustice of God A. In blessing the godly and punishing the wicked Q. How stands it then with Iustice that the godly are commonly in worst state A. Very well for though they haue but little yet they haue more contentment and more ioy in that little then the wicked haue in all their plenty Psal. 37. 16. Secondly though they haue but little yet God giues them a true and an holy vse of it they spend and vse that little well Esay 23. 18. Thirdly that little they haue is a pledge and a pawne that God hath greater things reserued for them As a man is put in possession of the whole field by receiuing a little Turâ—e in his hand Prou. 13. 9. Fourthly that they want outwardly they haue inwardly Psalme 45. 13. Though they be not rich in the purse yet they are rich in Faith Iames 2. 5. Though they haue not gold yet they haue that which is better then gold Iob 28. 15. 16. 1. Pet. 1. 7. Fiftly that which God is behinde with them in this world shal be paid them with vantage in the world to come Mat. 19. 28. Q. What vse may wee make of this Propertie A. That seeing all our sinnes were punished in Christ they cannot in iustice be punished in our selues againe eternally and therefore all they stand fully discharged before the Iudgement seate of God who by a true a liuely faith haue receiued Christ. For as when the Surety hath answered the debt it cannot in any right be demanded of the debtor againe So seeing Christ hath discharged for our sinnes we ought not in any equitie to be charged with them Esay 53. 5. Q. Why then are the godly punished when they sinne A. They are punished not in Iudgement but in Mercie to weaken the strength of sinne and to keepe vnder the rebellion of their nature which still dwelleth in them Psal. 119. 71. Q. What may wee further learne from this Propertie A. That God will right wrongs of his children 2. Thess. 1. 6. 7. And that the wicked haue good cause to hang downe their heads knowing that God in Iustice for euery sinne will be auenged of them they must pay full sweetly for euery oath they sweare for euery lie they tell for euery Sabboth they mispend and therefore with trembling hearts they may looke euery houre when the fire will fall from Heauen that shall burne them when the great Iudge shall appeare in the cloudes who will condemne them Prou. 11. 21. Q What is the fourth Propertie of God A. Hee is most Mercifull Q. Wherein appeareth the mercie of God A. First in making vs Men when hee might haue made vs Beasts In making vs wise when hee might haue made vs starke fooles In giuing vs limbes when he might haue made vs lame In giuing vs sight when he might haue made vs blinde Scondly in prouiding things needfull for vs. When wee are sicke herbes to heale vs when wee are cold fire to warme vs when wee are hungry meate to feede vs when wee are naked wooll to cloathe vs. And the more to commend his Mercies hee prouides vs of all thesethings when wee are his
That we are not dead in some one sinne but are dead in many sinnes the soule being wounded in euery part and hauing bled as it were to death at euery ioynt Qu. What is the miserie of this estate A. Exceeding great partly in respect of sinne it selfe and partly in respect of the punishment of sinne Rom. 7. 24. Qu. What is the miserie of this estate in respect of sinne A. First that men grow worse and worse in this estate euen as a dead man the longer hee lies aboue ground the more he senteth So they that are dead in sinne the longer they liue the more sinfull they are as yeares increase so wickednesse and sinne is increased with them 2. Tim. 3. 13. Secondly That men liue in it without any feeling and trouble of minde euen as a dead man though he sents and sauours that no man can abide him yet hee smells it not himselfe and therefore is neuer grieued nor troubled for it So they that be dead in sinne though they be loathsome both to God and man yet they haue no feeling of their bad estate and therefore they are neuer vexed nor grieued for it Reu. 3. 17. Thirdly that men seeke not to come out of it euen as a dead man will neuer stirre his foote nor so much as becken with his finger for one to helpe him and giue him life So they that are dead in sinne are well content to lye still in that estate and will not vse the least meanes for the recouering of themselues Mat. 4. 16. Fourthly that they profite nothing by all the meanes that should doe them good let the Lord ring his iudgements in their eares yet they heare no more then a dead man heares let him set vp neuer so many shining lights in the Church yet they see no more then a dead man sees they taste no more sometimes in the word then a dead man doth in his meate Math. 13. 14. Q. What is our misery in regard of the punishment of sinne A. We are subiect to the curse of God both in this life and in the life to come Gal. 3. 10. Qu. What is the curse of God in this life A. It is of two sorts Partly on our selues And partly on the things that belong to vs. Qu. What is the curse of God on our selues A. It is the losse of our happy estate For whereas before we were the heires of God and all his blessings belonged vnto vs now wee haue no right nor interest in any of them As a dead man loseth all that his father by will had bequeathed him Secondly the calamities that are falne vpon vs on our bodyes riches sicknesse and death it selfe on our soules feare sorrow and despaire Qu. What is the curse of God on the things that belong vnto vs A. In our Goods hinderances and losses In our Name infamie and reproach In our children seruants parents and friends infinite miseries that may grieue vs. Qu. What is the Curse of God in the life to come A. Eternall damnation both of body and soule in hell fire Whereas the state of the wicked is much more miserable then the state of a dogge or a roade For when they die all their miseries end but when the wicked dye then their greatest miserie begins Math. 25. 41. Q What will the fight of our miserable estate worke in vs A In those that belong to God it will worke true humiliation and sorrow for their sinnes For when they shall see themselues so many wayes guiltie of the wrath of God This will melt them into teares and turne their ioyes into heauinesse and all their mirth into mourning Acts 2. 37. Q What gather woâ— of thâ—â— A. That they who haue not truely sorrowed for their sinnes nor wept as it were at the feet of Iesus in remembrance of them can finde no sound comfort nor peace in Christ Mat. 21 28. Q What are the meanes to further and helpe on this sorrow for sinne A. First to consider that we and all we so long as we liue in sinne are subiect to the Curse of God cursed in our selues and cursed in our friends cursed in our bodies and cursed in our soules Deut. 28. 16. 17. Secondly to consider that wee are subiect to all the curses of God And therefore if some one bee so heauie and intolerable that it makes vs euen weary of our liues How will it be with vs when the whole wrath of God shall be poured out vpon vs Deut. 28. 45. Thirdly to consider that we are subiect to the curse of God continually sleeping and waking riding and going working and playing liuing and dying in this life and in the life to come Deut. 28. 46. 47. Fourthly to consider that many thousands lie Damned in Hell for those sinnes where in we liue Sodom is in hell for pride and yet we are proud The Glutton for abusing his wealth and yet we abuse it Corazin because they profited not by the Gospell and yet we profit not by it Iude 7. verse Fiftly to consider our mortalitie and the vncertaintie of our life that we know not how soone we shall die and if wee die in this sore we goe oamned to hell Luk 12. 20. Sixtly to consider that there is no meanes to shift away from the iudgement of God but howsoeuer they seeme to sleepe for a while yet they will awake and ouertake vs at the last Num. 32. 13. 2. Pet. 2. 6. Seuenthly to consider the iudgements of God vpon other men and to weight that what God hath beene to them hee will be to vs if we liue in these sinnes Luk. 13. 3. Eighthly that we vse all our afflictions to this end to consider they be for sinne and that we haue as well deserued all the rest of Gods iudgements as these which presently lye vpon vs. And therefore that we sorrow not so much for the Euills as for our sinnes that are the causes of them Lament 5. 16. Q. What is the second thing required of him that would bee saued A. He must know and bee perswaded of his happie estate in Christ. Q What gather wee of this A. That though sorrow for sinne bee necessarie Yet if any rest in this sorrow and seeke not the remedie in Christ he shall neuer be happy Ierem. 50. 4. 5. Q. What is our estate in Christ A. By Christ we are free from all our miseries and fully and cleerely restored to true happinesse Rom. 8. 1 Q. How did Christ worke this A. By bearing the whole punishment that was due to our sinnes for thereby the iustice of God was fully answered and we discharged of all the fearefull curses that were written vp against vs Gal. 3. 13. Q How is this declared in the Scriptures A. By the similitude of a Debtor If a suretie discharge the debt the principall debtor in no good conscience can bee troubled or arrested for it So Christ hauing cancelled the Bonds and brought vs
and a shining face So that we doe nothing but what God sees vs doe wee speake nothing but what he heares vs speake And therefore if a mans presence would bash vs how much more should the holy presence of God strike feare and reuerence into our hearts Q. What is the third thing A. Knowledge of the will of God to vnderstand what is holy and what is vnholy what is right and what is wrong what is pleasing and what is displeasing in his sight Ephes. 5. 17. Q. What are the parts of this Knowledge A. Two 1. Spirituall Wisedome 2. Spirituall vnderstanding Coloss 1. 9. Q. What is spirituall vnderstanding A. A generall knowledge what is to be done Prou. 9. 10. Q. What is spirituall Wisedome A. A particular waighing of the circumstance of time place and person to know what is expedient 1. Cor. 6. 12. Q. What is the vse of our Knowledge A. It will bee as a candle of the soule to light it and shine vnto it in the wayes of God For many times wee sinne when we thinke we doe not sinne and many times wee would doe well if we had knowledge iudgement how to do it Eph. 1. 18. Q. What gather wee of this A. That they which say they carry as good a minde to religion as the best and yet take no paines to grow in the knowledge of it doe but deceiue themselues Hos. 4. 6. Q. What is the fourth thing A. Obedience to the will of God to haue our hearts at commandement so that in any dutie at any time we can haue it prest and readie for the Lord So that if God say but loue this wee can loue it If God say beare this we can beare it If God say but leaue this wee can leaue it And this not onely when Gods will and our affection sute together but euen then when there is an vtter disagreement betweene them Ier. 42. 6. Q. How may wee bring our hearts to obedience A. First to consider that God loues vs dearely And therefore he will neuer command any thing at our hands but it shall be for our good Ier. 32. 39. Secondly to consider God is farre wiser then wee and therefore his course is better then ours Psal. 119. 24. Thirdly to consider we owe our liues and our liberties and all we haue to God and therefore when God commands he commands but his owne 1. Cor. 6. 19. 20. Fourthly to consider wee shall haue no good successe in our wayes if wee leaue the Lords Hos. 5. 13. Fiftly to consider that the Lord will not blesse vs in his owne wayes what vnlikelihood soeuer there be that it shall not speed Psal. 37. 3. Sixtly lastly to consider that our obedience to God is the placing of him in his seate of glorie and as it were the crowning of him to bee our King So that to disobey him is to disclaime and renounce his dominion ouer vs Deut. 26. 17. Q. What is the second generall thing required of vs A. Well ordering of the life that our whole behauiour bee seemely and seasoned with grace as well when we are in secret as in the sight of men Ephes. 2. 10. Q. What must wee first doe in the well ordering of our life A. Wee must sit downe and consider our state of what condition and place wee be If a Christian then wee stand charged with the duties of a Christian If a master then we performe the duties of a master If a Father then the duties of a Father and so of the rest Q. What are the common duties of euery Christian A. They be of three sorts 1. To liue soberly in respect of himselfe 2. To liue righteously in respect of his neighbour 3. To liue holily in respect of God Tit. 2. 12. Q. Why doth the Apostle begin first with our selues A. Because a man is giuen naturally to loue himselfe and to seeke his owne good And therefore if wee cannot hold within compasse of dutie towards our selues much lesse shall we be able towards others Q. What is the dutie which wee owe vnto our selues A. To liue soberly and temperately in this present world Q. What is this sobrietie which the Apostle speakes of A. A moderate and sparing vse of our lawfull liberties which moderation must be kept in all the actions that concerne our selues in our diet in our recreations in our mirth in our sorrowes and so in the rest Q. How shall wee keepe this godly moderation in our Dyet A If two things be cared for First that it bee not too costly too sumptuous no though our purse will beare it and our abilitie reach vnto it The Glutton which wee reade of in the Gospell was able enough to maintaine his cheare for hee dyed rich And yet for his feasting on earth hee was saine to fast in hell And the Deuills made as merry with his soule as euer hee made merry with his meat Luke 16. 19. Q. Is it not lawfull to feast our Neighbours A. Yes it is lawfull to make Feasts of loue as the old Christians did in Iude 12. verse But neither must this bee common nor vsuall euery day nor to fare more then for honest and sober delight Not common Isay 56. 12. Not excessiue Nehemiah 5. 18. Q. What is the second thing A. Wee must looke that we vse not those meates and drinks which we haue how homely and how meane soeuer they bee intemperately that we doe not surfet nor feed cormorantly to the glutting and whole satisfying of the flesh washing our braines with drinke and basting our bodyes with meate more then needs Ezek. 16. 19. Fulnesse of bread was one of the sinnes of Sodome Isay 5. 22. Q. How shall wee be sober and moderate in our Apparell A. If it be not too garish too light too costly or strange but graue vsuall beseeming our Calling and our Countrey strange Attyre is condemned Eph. 1. 18. light and wanton Attyre 1 Tim. 2. 9. Q. Doe the Scriptures giue any certaine directions for Attyre A. There are two Rules to be kept in our Attyre First that wee doe not stretch forth our selues vnto all that wee may and goe as farre as our place and abilitie will let vs but cut short off some part of that which is lawfull for men of our degree 1. Tim. 2. 9. Secondly that we square our selues to the most sober of our age degree condition and state of life 1. Pet. 3. 5. Also we haue an example in the 2. Sam. 13. 18. where the holy Ghost cleareth King Dauid that he gaue no occasion to the euill which came vpon his daughter because in apparell hee kept her within the rule appointed and let her goe no otherwise then other maydes of her age place and condition went Q. Is nothing but apparell to be cared for A. Yes regard must be had of our gate of our hayre of whatsoeuer we are set out and attyred with In this also
might be conuinced in their consciences to confesse that the whole Soueraigntie of glorie and renowne is due vnto him Q. Declare this more fully A. Wee pray that the Lord would stand vp for his owne glorie that the Lord would get himselfe glory and praise by blessing and defending the godly and by punishing and afflicting the wicked Q. Doe not many herein pray against themselues A. Wee all pray that if wee bee any lett or hinderance to Gods glory so that the Lord be the worse thought of for our sakes that hee will recouer his glory at our hands yee though it be with the destruction of vs. Q. What is the second thing wee pray for A. That wee may acknowledge with inward feeling of our hearts the excellent and holy things that bee in God that wee may doe the Lord this honour to thinke that he is most Mightie and therefore will defend vs when the whole world is set against vs that hee is most Wise and therefore will doe nothing but it shall be for our good That hee is most pittifull and therefore will pittie vs when no eye else will looke vpon vs that hee is most lust and therefore will stand vp in our iust defence Q. What is the third thing wee pray for A. That wee so liue and so carry our selues in the whole course of our wayes as God may haue glory by vs That as a good seruant doth his Master credite so the Lord may heare well for our honest life Q. What is the fourth thing that wee pray for A. That wee may bee so wholly possessed and taken vp with the care of the Lords praise that wee may neuer speake or doe any thing but with this minde and to this intent to get some honour and some glory to the Lord thereby Q. What are the euills that wee pray against A. First that wee may not bee so blinde but that wee may see the great glorie of God that shineth in the world his Prouidence wise gouernment care for his people and the Iudgements that hee brings vpon wicked men Secondly that wee may not doubt of any of the excellent things that bee in God That hee hath not power enough to protect vs Mercy enough to forgiue vs Wisedome enough to direct vs in the safest course Thirdly that wee may not dishonour the Lord by our vngodly and wicked life That wee may not bee a shame to the Gospell men thinking the worse of it for the loosenesse of our liues that professe it Fourthly that wee may not seeke our owne praise more then the praise of the Lord and so greedily hunt after our owne credite that wee care not in the meane time though the Lords honour lye in the dust Qu. What doe wee pray for in the second Petition A. For the meanes of Gods glory that his kingdome may come among vs. Q. How doth this Petition depend vpon the former A. In the first Petition wee prayed that wee might glorifie God and now we pray that God would rule in our hearts that wee may glorifie him the better For vnlesse God rule vs by his Spirit wee are so set to pursue our owne praise and peace and pleasure that wee shall neuer glorifie him sincerely while wee liue Qu. What is the meaning of this Petition A. Whereas the Deuills kingdome is come already and Sinne holds vp the Scepter in a number of our hearts wee here pray as men weary of it that Gods kingdome may here come into our hearts and the Deuill and sinne may no longer rule among vs. Q. What is the kingdome of God A. Gods kingdome is twofold The kingdome of Grace The kingdome of Glorie Q. What is the kingdome of Grace A. The kingdome of Grace is that whereby God gouerneth the hearts of the faithfull in this world Q. How doth God gouerne vs in this world A. Two wayes Inwardly By his Spirit Outwardly By his Word Q. How by his Spirit A. When by his Spirit and grace conueyed into our hearts hee not onely shews vs the good way wherein we should walk but also leades vs in the way and giues vs strength to continue in it and checks our hearts when we goe amisse Q. How by his Word A. As Princes rule their Subiects by those Lawes and statutes which they make So God rules vs by his Word hauing there taught vs what is right and what is wrong or what is lawfull and vnlawfull for vs. Q. What are the speciall good things that wee pray for A. Wee pray that God would giue his gratious and good spirit into our hearts to the gouerning and guiding of vs in our wayes that wee may so liue as the good Spirit of God would haue vs liue c. and further increase this good worke when it is begun Q. Doe all pray thus with desire to haue it so A. No many say Thy kingdome come that would not for any good Gods kingdome should come vpon vs Many would bee sorry in their hearts to doe no more then God would haue them doe to part with so many sinnes and leaue so many vanities as God would haue them leaue Qu. What is the second good thing that wee pray for A. That God would rule vs by his Word that wee may not be left to wander after our owne hearts but that wee may haue the word of God to a continuall directing of vs in an honest course Qu. What is the third thing A. Wee pray for all the good helpes and meanes that may further Gods kingdome and namely for good Ministers and good Magistrates Q. What doe wee pray for good Ministers A. That God would giue good Ministers to all places faithfull and able men full of Spirit and power who may build vp the decaies and the ruines of the Church and seeke vp the lost soules of their brethren and bring them home to the Fold of Christ. Secondly Wee pray that God would blesse and continue such as wee haue already that they may not be discouraged in their labours nor hindered in the Lords workes but may minister with great grace and cheerefulnesse amongst vs. Thirdly wee pray that God would make their Ministry effectuall to vs for our good that it may worke vpon our hearts to the killing of sinne and the strengthening of Gods graces in vs. Q. What doe wee pray for Magistrates A. First that God would raise vp such as may bee Fathers of the Church such as may tender Religion and wound with the sword of Iustice the head of all vngodlinesse in the land Secondly that God would blesse and continue those that be such especially our gratious King that his dayes may be as the dayes of Heauen and his Throne may be established in prosperitie and peace as long as the Sunne and Moone endure Q. What is the Kingdome of Glory A. It is that whereby God shall more fully raigne in vs in the world to come when all sinne and wickednesse shall be taken from vs.
Q What other proofe is there A. Children that are elected to Saluation are holy before Baptisme 1 Cor. 7. 14. they are within the Couenant Gen. 17. 7. the kingdome of heauen belongs vnto them Mark 10. 14. And therefore vndoubtedly they may be saued Qu. How then doth our Sauiour say Iohn 3. 5. Except a man bee borne of Water and the Spirit hee cannot enter into the kingdome of God A. Wee are to marke the person to whom hee speakes it to Nicodemus who might haue beene baptised if hee would So that our Sauiours speech reacheth no further but to those who may haue Baptisme and will not For if none absolutely might bee saued without Baptisme how could the Theefe bee saued who was conuerted vpon the Crosse Luk. 2. 3. Q. Is it lawfull for a priuate person to Baptise A. No For this is to corrupt the holy Seales For none may meddle in the holy things but they that are warranted thereunto by the Lord But priuate persons men or women haue no warrant from the Lord to Baptise and therefore they may not presume to intermeddle in it Heb. 5. 4. Q. What other Reason is there A. Baptisme is a part of the publike Ministry of the Church Math. 28. 19. But priuate persons and chiefly women may not intermeddle in the Churches Ministry And therefore they may not take vpon them to Baptise 1. Tim 2. 11. 12. Q. Yea but there is a case of necessitie in it A. There is no necessitie to breake the Law of God if we may haue the Sacraments according to the Lords institution we are to accept them with Thankfulnesse if wee cannot wee must not thinke it lawfull to come by them wee care not how Q. Zipporah in case of necessitie did Circumcise her childe A. The reason doth not hold For the Sacraments of the New Testament are tyed to the Ministry And therefore none but the Ministers may intermeddle in them But the Sacraments of the Old Testament were not tyed to the Priesthood as appeareth for that Christ and his Apostles caused kill the Passeouer who were not of the Tribe of Leui Luk. 22. 19 Also in that Ioshua did circumcise Iosh. 5. 3. Q. What is the other Sacrament A. The Sacrament of the Lords Supper Q. Why is the Lords Supper needfull after wee be Baptised A. Because by Baptisme wee doe enter into the household of God and by the Lords Supper wee are fed and nourished in the same So that Baptisme is the Seale of our entrance into Christ and the Lords Supper giues vs our further growth and continuance in him 1. Cor. 12. 13. Q. How is this further declared A. By a similitude For as a Master makes prouision for his Family that they may be the more able to goe through with their worke So the Lord hath appointed this Sacrament for the strengthening of his people that they may bee the better able to hold out in the holy labours and duties required at their hands Q. What learne wee by this A. That they who come seldome to the Sacrament must needs bee very faint and weake in the spirit As a man feeles his strength through long fasting to abate so that he is not able to walke with any cheerefulnesse and comfort in his calling Q. What is the outward signe in the Lords Supper A. Bread and Wine and the Sacramentall Rites that bee vsed about them Q. What doth the Bread signifie A. It signifies the Body of Christ. Q. What resemblance is there betweene the Bread and Christs Body A. First as the body cannot liue without bread no more can our soules liue without Christ. And therefore wee must labour for Christ as wee doe for bread Iohn 6. 51. Secondly as bread strengthens the body makes it the more able and fit to worke so that the eye sees the cleerer the hand mooues the quicker the foot sets the faster for it So Christ receiued by faith strengtheneth the Soule and makes it mighty through God to performe the duties of obedience required of it Phil. 4. 13. Q. What Bread did Christ vse in the Sacrament A. Ordinarie and common Bread such as was vsually at that time eaten with their meates Qu. Why did Christ vse common Bread A. First left men if the food had beene finer should haue left the care of feeding their soules and fallen to filling their bellies Secondly that as Naman learned because the Waters of Iordan were not better then the Waters of Damascus Therefore it was not the water of Iordan but the God of Israell that cleansed his leprosie So because this Bread is but ordinant and common bread wee may therefore know that it is not the bread but Christ signified by the bread that sanctifieth the receiuer Q. Why did Christ take the Bread A. Christ by taking the Bread from the Table shewed that hee would separate it to another vse So that where before it serued but to strengthen the body now it should serue to the strengthening of our Faith Q. How did Christ blesse the Bread A. As the Lord blessed the Seuenth day by appointing that day to an holy vse So Christ blessed the Bread by making 〈◊〉 holy Signe and a Sacrament of himselfe Qu. What doth the breaking of the Bread signifie A. The breaking and 〈◊〉 of Christs body vpon the Crosse. For as it is not the whole loaâ—e but the breed broken that feeds vs So it is not the life of Christ but the death of Christ not Christ walking and working Miracles but Christ Crucified 〈◊〉 and torne with the Nayles and Speare that brings sound peace and comfort to the heart Q. What are wee bidden to take inn this Sacrament A. Two things Bread to the feeding of our bodies and Christ himselfe to the feeding of our soules For as the Bread is offered to our bodies So Christ himselfe is offered to our faith Qu. What learne wee by this A. That hee which comes to this Sacrament must bring two hands with him An hand of the body to receiue the Bread and an hand of Faith to receiue Christ Iohn 1. 12. Qu. Doe not all receiue Christ that come to the Sacraments A. No For then euery one should bee the better for it whereas now many through their owne default are not the better but the worse after God iustly reuenging their irreuerence and contempt 1. Cor. 11. 17. Qu. Who bee they that take no good by this Sacrament A. First they that want Faith which is declared by their euill life For they wanting the hand of Faith must needs defeate themselues of the whole fruite of the Sacrament which is receiued by Faith Secondly such of the godly as doe not quicken and stirre vp their Faith by priuate prayer and meditation when they come to receiue For as a man that hath his arme benummed or asleepe is not able to reach out his hand to receiue the Bagg of gold that is offered him So if our faith bee dead and cold
Secondly this Petition was so connected to the former to shew That though God giue vs our daily Bread yet if we haue not pardon of our sinnes all the Bread of the world can doe vs no good For it is a sweet and most comfortable thing to the conscience to be perswaded of Gods fauour in the forgiuenesse of sinnes For if one haue all the variety of good things in this world though his meat be Manna from heauen Rayment as precious as Aarons Robes his life as long as that of Methusalem his strength as Sampson Beauty as Absalon Glory Wisedome and Riches like Salomon yet if he haue not this Petition granted him which Christ here speakes of The pardon of his sinnes all is lost all is nothing worth yea in terrour of conscience all is displeasing and vncomfortable For saith Christ Matth. 16. 26. What shall it profit a man to winne the whole world and lose his soule or what ransome shall a man giue for his soule This question Tertullian demaunds What will all thy dainty dishes availe thee if they doe but feed thee to the fire of Hell Therefore remember to say Lord giue me daily Bread but O! Giue me also pardon of my sinnes for vnlesse I haue a feeling sense of thy fauour and hope of heauen all things else are nothing vnto me We know that condemned men in the Tower who haue goodly lodging lie well great attendance yet haue poore or no comfort in all this when they daily expect to be brought forth to execution Euen so it is with all the magnificence and glory of this world there is no comfort in any part thereof without the forgiuenesse of our sinnes one must goe to hell The rich Glutton we read when he was in Hell howsoeuer he possessed all things in this life and was glorious in estimation and riches yet afterwards they profited him nothing nay they were the greater corrasiue vnto him as he had formerly ioyed and flowed therein who found by wofull experience that one drop of Christs blood one Dramme of the forgiuenesse of sinnes had done him more good then all his infinite wealth and store of money Let vs then all pray with Dauid Psal. 50. Cast me not away from thy presence and take not thy holy Spirit from me giue me with daily Bread forgiuenesse of sinnes and howsoeuer thou deale with me in the things of this world yet let me haue the comfort of the saluation of my soule Hitherto of the entrance into the Petition and the questions touching the same In the Petition it selfe three things are to be considered 1 A Confession 2 A Request 3 A Condition In the confession three things are to be obserued of vs. 1 That euery sinne is a Debt 2 That we be all fallen into this Debt 3 That we be not able to pay this Debt For then we would neuer pray to haue this debt forgiuen if we were able to pay it First concerning the Confession wee acknowledge sin to be a debt for by debts here are meant sinnes as Christ in another place teacheth his Disciples Luke 11. 4. And forgiue vs our sinnes So the debt we speake of is the debt of sinne which for two causes is compareâ— to a debt First Because it ariseth after the manner of a debt for as a debt as we know ariseth vpon the non-payment of money and not performance of that which is due so because we haue not rendred vnto the Lord that which is his due not payed him that seruice loue honour obedience c. that we owe him being mightily behind with him Hence it is that we come to be mightily indebted vnto the lord being so farre in arrerages vnto him and so sinne ariseth in the first place after the manner of a debt Secondly it is compared to a debt because it bindes vs to a debt for as a debt bindes vs either to payment or to punishment to content the party or to goâ— to prison so doe our sinnes binde vs either to content the Lord in his Iustice or to vndergoe eternal damnation so that there is but one of two wayes to escape â—udgement either to content diuine Iustice or to vndergoe punishment And yet the debt of sinne is a worse debt then any other for it is not a money matter to be imprisoned for but this casts him into Hell for euer and euer Indeed the Law hath beene stricter for a man that made not payment of his debt was to be sold his wife his children and all he had Amongst the Parthians the Lawes were more cruell for if thae debt were not payed euery creditor was to take away so much of his flesh as the debt came vnto but these were courses barbarous and cruell Now by the lawes we see to be cast in prison is the punishment inflicted for a debt But for the debt of sinne we shall not only be cast into prison which is Hel but there suffer paines and torments easelesse and endlesse Another thing is that sinne is not like a debt we owe in this world for many a man though not able to pay his debt or not able to pay the interest for the time yet may deuise some meanes to auoyde and shift it off by a tricke pretend danger in the way or conscience in the businesse or if all faile he may die and then no body can compell him to pay the debt but no man in the world can shift off the debt of sinne First because God is able to proue euery debt that we owe him he hath it in a booke as Iob speakes Chap. 18. 23. Mine iniquitie is sealed vp as in a bagge Secondly wee cannot sue for such a Protection as the power of Princes giue in this world there is nothing able to protect vs from the Lord. There is no flying away that wil not help vs neither for we can flye no where from the Lord though we flie vnto Hell for saith the Prophet Psal. 139. 7. Whither shall I goe from thy spirit or whither shall I flie from thy presence If to heauen thou art there If to Hell thou art there also If I take the wings of the morning and dwell in the outermost parts of the Sea euen there shall thy hand lead me c. Fourthly Death cannot free vs from the debt of sin for howoseuer by death wee are out of the Vsurers hand yet wee cannot escape out of the hands of God Therefore let vs make this vse of it Feare him saith our Sauiour that when he hath killed the body can cast both soule and body into hell so that of all debt the debt of sinne is the most grieuous wherefore let vs bee carefull aboue all things to auoyde and get out of this debt A man that loues quietnesse and peace cannot abide to runne in debt O how carefull will he be to shunne it he will liue hardly and poorely goe thinne and liue of his
there a slip and so set it into the ground Euen so must a Christian doe because his soule is the garden of Gods graces therefore whatsoeuer grace of God hee heares of to be amongst others by and by hee must labour to get it home vnto himselfe therefore it is great corruption for men to get some one grace of God and neglect the rest to get a little knowledge zeale deuotion c. and yet neuer labour for a good conscience sobrietie patience faith loue c. letting these things passe vnrespected and vnregarded A Christian must bee like a little childe who euery yeare growes somewhat and addes to his stature and growth in all proportion of parts not growing in one member and declining in another so must Christians doe indeuour to thriue in all graces Secondly Wee must grow vp in the measure of Graces as the Apostle exhorts 1. Thess. 4. 1. 10. Furthermore then wee beseech you Brethren and exhort you by the Lord Iesus that as yee haue receiued of vs how yee ought to walke and to please God so yee would abound more and more So 2. Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ. Therefore if wee beleeue let vs beleeue more if loue indeuour we for more if patient let Patience haue its perfect worke as S. Iames speakes that we may be entire and want nothing Wee reade Math. 13. 31. The graces of God are compared to a little seed not to a little stone because though a seed be little yet it is of such a thriuing nature that it will not alwayes be little but grow and increase to his limited stature and greatnesse So the thing is cleere a Christian must increase as well in the Measure as number of Graces bee like the thriuing seed not like to a little stone that growes no bigger which shewes their fearefull estate who grow not in the measure of their graces Thirdly In the vse of them for one may haue good Graces and yet neuer put them to any imployment like vnto that vnthriftie seruant Luk. 19. 20. who tyed vp his Talent in a napkin and like that lame man by the Poole of Bethesda Iohn 5. 7. who though he had legs yet had no vse of them vntill Christ restored them so we may haue some graces of God and no right vse of them if we be not carefull to rub them vp and set them a work wherfore the Church prayes Cant. 4. 16. Awake ô North and come thou South blow vpon my garden that the spices thereof may flow out let my beloued come into his garden and eat his pleasant fruits So Psal. 119. 34. Dauid prayes Giue mee vnderstanding and I shall keepe thy law yea I shall obserue it with my whole heart Therfore as Mary not onely brought a Boxe of oyntment to Christ so that all the house was filled with the smell thereof euen so must we not onely bring our Boxes of ointments of graces vnto Christ but effuse and poure them out that God may smell the sauour and others may receiue good by them If a man had a thousand Tunne of wine in a Cellar which he had no vse of but were kept closely there what were any man the better for it but if hee would make a large Cisterne and turne out a Conduite cocke into the streete that euery one who passeth by might drinke therof then would they commend his bountie and be thankfull vnto him So when wee haue good graces of God which wee keepe to our selues not being profitable vnto any it is matter of rebuke and reproch vntill wee let the cocke runne to water and refresh others One thing more is to be considered for conclusion of all which is How a Christian may grow in Grace For it may be many a one would bee willing to grow in Grace if they knew how being ready to thinke or say with the Iewes vnto Christ Iohn 6. 28. What shall we doe that wee might worke the worke of God So may yee say to mee you talke of excellent duties but how shall wee performe them To which I answer there bee foure things to be performed of euery one that would grow in Grace First In the vse of them to bee carefull that they may thriue and grow as the Apostle prescribes 1. Pet. 2. 2. As new borne babes desire the sincere milke of the word that you may grow thereby Meanes to grow in grace If one sow good seeds in his garden and neuer water or weed them or set vp stickes by them for their support and leading vpwards all his labour will be in vaine So if one doe not nourish the good seeds of Gods graces sowed in his heart and soule if hee doe not water weed them and set vp supporters vnto them a thousand to one that they will neuer thriue nor grow to any purpose Therefore we must doe as the Iuie doth because the stalke thereof is weake the string not being able to support it to grow vp straight therefore it catcheth hold with his keyes and clawes vpon euery post and tree that it may climbe vp by So because commonly wee all creepe vpon the ground and be not able to lift vp our soules vnto Heauen by our owne strength let vs lay hold of the holy things of God the promises of the Gospell and the merits of Christ neuer leauing nor giuing them ouer vntill they haue lifted vs vp vnto heauen Meanes to grow in grace 2 Secondly Wee must vse all the ordinarie meanes besides extraordinarie graces and prayer for if we vse some and neglect the rest no maruell though God denie his blessing to the rest as if one vse Prayer and yet will not come to the preaching of the Word or if hee heare the Word and neglect the â—…aments this man may misse of his aime and comfort as the Disciples Math. 17. 20. vsed some meanes but because they failed in other some in the matter of faith therefore they wanted a blessing on their worke for that time It must therefore bee our care and wisedome to vse all the meanes which God hath appointed as we know by experience goe to a Doctor for a paine in the head he prescribes you foure things for the remedie of which if you take but two and neglect the other two no good can be done for when you returne to the Doctor and tell him that you haue onely taken two of the foure things prescribed no maruell may hee say you are not cured who haue neglected the halfe of the meanes appointed for your cure So it is when men will not betyed vnto all the meanes which God hath appointed Meanes to grow in grace 3 Thirdly Wee must vse all the meanes constantly which may stand vs chiefly in stead as it is Heb. 6. 7. For the earth which drinketh in the rain that commeth often vpon it and bringeth forth