dye in impenitencie and hardnesse of heart Secondly this is profitable for instruction to all that know there is a hell and heare of the paines and torments Vse 2 To feare God of hell that they learne to feare God to stand in awe of him and not to sinne against him to this our Sauiour Christ exhorteth vs vpon the consideration of the paines and torments of hell saying Feare not them which c Mat. 10. 28. kill the body but are not able to kill the soule But rather feare him which is able to destroy both soule and body in hell Because there is a hell and because that God is able to cast the soules and bodies of all impenitent sinners into hell for this cause see that ye feare God stand in awe of God tremble before him and sinne not against him for as God is mercifull to penitent sinners and will pardon the iniquitie and transgressions of them that repent and turne from their sinnes and returne vnto God So also is he a God oâ— iustice and fierce wrath for as the Apostle saith d Heb. 12. 29. God is a consuming fiâ—r and he will cast both the bodies and soules of all impenitent sinners into hell-fire there to be tormented for euermore as it is also written e Reu. 21. 8. The fearefull and vnbeleeuing and the abhomminable and murderers and whore-mongers sorcerers and idolaters and all lâ—ers shall haue their part in the lake that burneth with fire and brimstone which is the second death O then sinfull man who soeuer thou art now betimes repent and returne vnto the Lord least death vnawares seize vpon thee and suddenly thou be cast downe into hell and there shalt finde thy case to be remedilesse and thy torment endlesse CHAP. XXIII Of the benefit of Repentance how it remooueth Iudgements temporall spirituall and eternall Which may perswade vs to Repentonce HItherto of the motiues to Repentance taken from the necessitie thereof The fourth and last motiue to Repentance 4 The benefit of Repentance I take from the benefit thereof Repentance brings much good to the penitent sinner he shall be blessed with manie blessings I reduce them to these two heads True Repentance Two-fold First remooueth iudgements Secondly procuteth blessings First Repentance remooueth iudgements and those 1 It remooueth iudgements Three fold three-fold Temporall Spirituall and Eternall Touching the first Repentance is a meanes to remooue 1 Temporall temporall iudgements either threatned against sinners or else deseruedly drawne vpon them for their sinnes The Lord sendeth Ieremie the Prophet to the people of Israell saying a Ier. 3. 12. Returne thou back-sliding Israel saith the Lord and I will not cause mine anger to fall vpon you for I am mercifull saith the Lord and I will not keepe anger for euer Isaiah the Prophet is sent to King Kezekiah with this message b Isa 38. 5. 6. Goe and say to Hezekiah Thus saith the Lord the God of Dauid thy Father I haue heard thy prayer I haue seene thy teares beholde I will adde vnto thy dayes fifteene yeeres and I will deliuer thee and this Cittie out of the hand of the King of Assyria and I will defend this Cittie Ionah the Prophet is sent to Niniueh to threaten them and their Cittie with destruction and ouerthrow except they did repent within the space of fortie dayes c Joh. 3. 4. Yet fortie dayes and Niniueh shall he ouerthrowne But vpon this threatning Niniueh did repent for the King and the whole Cittie put on sackcloth and fasted and cryed mightily vnto God and repented of their euill wayes and d Ver. 10. God saw their workes that they turned from their euill wayes And God repented of the euill that he had said hee would doe vnto them and he did it not When God saw the people repent of their sinnes he repented of the iudgement which he had threatned against them According to that saying of the Lord in Ieremie e Ier. 18. 7. 8. At what instant I shall speake concerning a nation and concerning a kingdome to plucke vp and to pull downe and to destroy it if that nation against whom I haue pronounced turne from their euill I will repent of the euill that I thought to doe vnto them Thus Repentance remooueth temporall iudgements Secondly Repentance remooueth spirituall iudgements 2 Spirituall as blindnesse of minde hardnesse of heart and horrour of conscience It remooues blindnesse of mind When God giueth the grace of illumination for before that a sinner beleeueth and repenteth he liues in blindnesse and darknesse but beleeuing and repenting he is inlightned with the knowledge of the truth and walkes no more in darkenesse but in light as the Apostle speakes f Ephe. 5. 8. ye were sometimes darknesse but now are ye light in the Lord. Repentance also remooueth hardnesse of heart when God giueth the sinner true contrition softning the hard heart For when God giueth grace to repent he giueth also a mollified and melting heart as it is said in Ezechiel g Ezek. 36. 25. 26. I will sprinckle cleane water vpon you and ye shall be cleane from all your filthinesse and from all your Idoles will I cleanse you A new heart also will I giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Yea Repentance also remooueth horrour of conscience and the intollerable burden of sinne when God giueth to the penitent sinner peace of conscience and rest to the soule h Mat. 11. 28. Come vnto me saith our Sauiour all ye that labour and are heauie laden and I will giue you rest Now the conscience neuer hath true peace neither doth the soule euer enioy quiet rest til sinne be done away by Repentance Thirdly Repentance remooueth eternall iudgements 3 Eternall so that neither death nor hell nor condemnation can hurt them that doe truly beleeue in Christ and haue vnfainedly repented of their sinnes and doe now lead a new life So saith St Paul to the Romanes i Rom. 8. 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the spirit And St Iohn saith k Reu. 20. 6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power Thus it is apparent that great benefit commeth by Repentance for it remooueth from the penitent sinner punishments temporall concerning the bodie and outward state it deliuereth from spirituall iudgements and it Vse freeth from eternall condemnation That may escape the iudgements of God we must repent of our sinnes The consideration of which benefit of Repentance in remoouing Iudgements temporall spirituall and eternall serues for instruction to teach and admonish euery one that would escape these iudgements that would haue temporall iudgements remooued from
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
as vnsound doctrine because it prefers ignorance before knowledge Secondly seeing that true sauing faith is not only an Vse 2 assent to the Word of God but hath in it a perswasion To haue a particular faith applying the promises of the Gospell to our selues of the mercy of God in Christ with a particular application of the promises of Christ and his benefits this is profitable for instruction to teach vs as many as desire to be saued not to content our selues with a generall assent to the Word of God when it may be wee vnderstand it not nor yet to rest in the generall knowledge of the Word which is but an historicall faith but to labour for a particular faith by which we may so beleeue the promises of God made in the Gospell generally to all that beleeue that we can in particular apply them to our selues S. Paul to the Ephesians saith p Ephes 5. 2. Christ hath loued vs and giuen himselfe for vs. And to the Galatians he saith q Gal. 2. 20. the Sonne of God who loued mee and gaue himselfe for me The former words are generall concerning the benefit of Christs death and passion to all that beleeue In the later Paul applies the benefit of the death of Christ to himselfe in particular Whereupon a learned Diuine saith r Ab vniuersali quisque debet ad suum particulare hoc Christi beneficium transferre Zanch. in Eph. 5. From the universall euery one is to bâ—ing the benefit of Christs death to his owne particular and say with Paul Christ gaue himselfe for mee Christ our Sauiour makes an vniuersall promise to all that beleeue Å¿ Joh. 3. 16. Whosoeuer beleeueth in the Sonne of God shall not perish but haue euerlasting life Now the beleeuing soule hauing true faith in Christ assumes this to himselfe and saith I beleeue in the Sonne of God and thereupon necessarily concludes the assurance of his owne saluation saying therefore I shall not perish but haue life euerlasting Thus true sauing faith applyeth in particular the generall promise made to all that beleeue Gods generall promise is like the Kings generall pardon wherin though no man bee named yet any offender when he heares the generall pardon read can say this clause belongs vnto me I take hold on this I apply this to my selfe So a sinner that beleeueth hearing the gracious promises of God made to sinners that beleeue and repent by faith applieth the generall pardon of Gods mercy to himselfe The hauing of this particular faith is necessary to saluation for euery man must bee saued by his owne faith Wherefore it is sayd t Hab. 2. 4. the iust man shall liue by his Faith not by another mans faith but by his owne faith The generall faith to beleeue as the Church beleeueth to beleeue as others beleeue will not saue the soule but euery man must beleeue for himselfe For this cause in the Articles of our Faith this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeue is prefixed or vnderstood to goe before euery article as I beleeue in God the Father I beleeue in Iesus Christ I beleeue in the Holy Ghost I beleeue in the forgiuenesse of sinnes c. giuing vs thereby to vnderstand that euery Christian is to beleeue euery article of the Faith distinctly for himselfe to apply the benefit of euery article to himselfe Faith iâ— then profitable when it can apply Christ so that a man may say with Thomas u Ioh. 20. 28. my Lord and my God For true faith is as a right hand to lay hold on Christ as the eye to looke vnto Christ yea the very life of the soule whereby wee liue in Christ for we x Gal. 2. 20. liue by the faith of the Sonne of God Our faith whereby we apprehend Christ and apply him to our soules should be such as that we may draw spirituall vertue from Christ grace and mercy for our sicke sinfull soules as the woman with the bloudy issue drew vertue from Christ to heale her diseased body A man that hath a wound cannot possibly bee cured though the Physician be neuer so skilfull and the salue neuer so healing except the plaster bee applied and layd to the sore Christ Iesus is the best Physician to cure our diseased soules and wonded consciences and he hath excellent healing salue precious balme for the curing of our soules euen his owne precious bloud which hee shed for the remission of sinnes but this precious balme doth onely helpe and heale their soules who reach forth the hand of faith to apprehend Christ and doe apply the merits of Christs Death and bloud-shed to their owne soules Wherefore let no man content himselfe with a generall faith but striue and labour yea haue a longing desire to attaine to this particular faith for this is true sauing faith to apply Christ Iesus vnto our soules with the merits of his death and passion Lastly whereas true sauing faith stands principally in the apprehension and application of Christ from Vse 3 hence ariseth Consolation to all them that truly haue it Consolation to them that haue true faith For by this faith euery beleeuer receiueth Christ yea possesseth Christ for himselfe as giuen for him borne for him dying for him rising againe for him who was deliuered for his sinnes and rose againe for his iustification which faith if a man haue not hee shall remaine vnder perpetuall doubtings and anguish of minde torment of conscience and terrour of the iudgement to come whereas if a Christian haue true faith and doe beleeue God to be his Father Christ Iesus to bee his Sauiour and Redeemer he may reioyce in tribulation and persecution yea by faith get victory ouer temptations and say with the Apostle y Rom. 8. 33 34. Who shall lay any thing to the charge of Gods Elect it is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is at the right hand of God who also maketh intercession for vs. Such comfortable perswasion and such assurance of saluation haue all they who haue this true sauing faith CHAP. VII Shewing wherein true Faith consisteth Of the generall knowledge of God that there is a God against Atheists and such as deny God THe fourth thing in the Treatise of Faith is 4 Wherein the true sâ—â—ing faith consisteth wherein it consisteth True sauing faith euen that faith which brings eternal life a Fâ—des nostrain duâ—bus priâ—â—ipaliter consistit 10. Jâ— veâ—a Dei câ—gâ—â—â—ionâ— 20. In mysterio incarnatiâ—nis Christi Tho. Aquin. 22â— q. 174. ar 6. stands chiefly in two things First in the true knowledge of God Secondly in the mystery of the incarnation of Christ grounded vpon the words of our Sauiour Christ b Joh. 17. 3. this is eternall life to know thee the onely true God and Iesus Christ whom thou hast sent In the former part of the words there
truth Which word of truth is the meanes of obtaining faith as S. Paul saith h Râ—m 10. 17. Faith commeth by hearing and hearing by the Word of God Thirdly all that doe truely and faithfully call vpon 3 They that call vpon God the name of the Lord doe beleeue for i Rom. 10. 14. how shall they call on him in whom they haue not beleeued Lastly they haue faith which doe shew forth the effects and fruits of faith in their life by their carefulnes 4 They that shew their faith by their workes to please God to walke in obedience to his commandements and to be exercised in good workes Of this S. Iames saith k Iam. 2. 18. Shew me thy faith without thy workes and I will shew thee my faith by my workes So then it appeares that although all men haue not yet some haue the true faith though Reprobates and the enemies of the Gospell and prophane people and Hypocrites haue not faith yet many there are that haue faith For all the Elect and they that are effectually called they that are regenerate and borne anew they that doe truely and faithfully call vpon God and they that doe shew forth the fruits of their faith by a godly life haue faith The consideration of this that all men haue not faith Vse 1 serues first for instruction to teach vs if in the course of Maruell not that vnregenerate men are so wicked our life we meet with vnreasonable and wicked men and wonder at it that men should be so disordered goe so out of square be so notoriously wicked and so vnreasonable to deale with that we cease to maruell For All men haue not faith They are naturall men they doe but their kinde they haue not faith for if they had faith indeede they would not be so vile so wicked and abhominable in their doings but they would be more orderly more reasonable to deale with yea they would bee of better life and of more sober conuersation Let vs not then maruell but rather pray as S. Paul praies the Thessalonians to pray for him that wee may bee deliuered from l 2. Thess 3. 1 2. unreasonable and wicked men for all men haue not faith Secondly the consideration of this that though all Vse 2 men haue not yet many haue true sauing faith serues Consolation to them that haue true faith for consolation It s a good euidence to a man concerning the assurance of his saluation if hee be assured that hee hath true faith For all men haue not faith faith is not common to all but proper and peculiar to the Elect. Now then when as a Christian vpon good and infallible ground can assure himselfe that hee hath true faith he may then also safely gather assurance that he is of the number of Gods Elect and therefore shall certainely be saued for the Elect and only the Elect haue faith and as many as are ordained to saluation doe beleeue From hence the true beleeuer through true sauing faith assisted by the Spirit of God gathers the assurance of his owne saluation and receiues comfort to his soule that he is one of Gods Elect and shall bee saued With this heauenly meditation the sorrowfull soule of a sinner is refreshed with this sweet consolation he goes away in peace lies downe in peace and rests in peace CHAP. XII Of the necessity of hauing the true faith WHo are partakers of true sauing faith 6 The necessity of hauing the true faith which is great For hath beene declared The next thing to bee considered in the treatise of Faith which is in order the sixt is the necessity of faith Great is the necessity of true sauing Faith For First true sauing faith is the very true life of the soule 1 Faith is the life of the soule without which a man is dead being aliue Hence it is that St Paul speaking of the state of the Ephesians before their conuersion and before they did beleeue saith of them that they were a Ephe. 2. 1. dead in trespasses and sinnes And againe speaking of their spirituall state by grace after that they beleeued saith of them that they were quickned b Verse 4. 5. God who is rich in mercie through his great loue wherewith he hath loued vs euen when we were dead in sins hath quickned vs together with Christ And speaking of himselfe now conuerted and turned vnto God now beleeuing in Iesus Christ he saith c Gal. 2. 20. I liue by the faith of the Sonne of God Giuing vs hereby to vnderstand that whosoeuer hath not true faith in Iesus Christ is dead in trespasses and sinnes And though concerning the outward man he may liue and moue yea haue health strength of bodie yet notwithstanding as long as he remaines in his naturall state whiles he is not truly conuerted and turned to God from his former sinfull life and as long as he wants true sauing faith he is concerning his spirituall state as a dead man hauing no true life of grace in him But on the other side whosoeuer is conuerted and turned to God whosoeuer is crucified to the world dead to sinne and hath true sauing faith beleeuing in Iesus Christ to saluation such a one is quickned by the Spirit he is now raised from the death of sin to the life of righteousnesse and now he is no more dead but aliue he liues by the faith of the Sonne of God so that faith is the verie true life of the soule as it were the soule of the soule for as the soule giues life to the bodie so Faith giues life to the soule and as the bodie without the soule is dead so the soule without faith is dead also Secondly without faith nothing that we doe can 2 Without faith nothing pleaseth God please God Wherefore it is that the Apostle saith d Heb. 11. 6. Without faith it is impossible to please him Whether therefore we fast or pray or giue almes whatsoeuer spirituall sacrifice we offer vnto God or whatsoeuer good thing we doe if we would haue the Lord to accept our sacrifice and seruice and to be wel pleased with our good workes we must looke that we haue faith that our prayers and thankesgiuings almsdeeds and whatsoeuer good thing we doe proceede from a heart purified by Faith Faith is as necessarie in our spirituall sacrifices good works that they may please God as salt was in the sacriffces in the Leuiticall law Where it was commaunded that e Leuit. 2. 13. euery oblation of their meat offering they should season with salt as salt seasoned their sacrifices so faith seasoneth our sacrifices and therefore as our Sauiour saith to his Disciples f Mark 9. 50. haue salt in your selues so I say to all haue faith in your selues For through Faith our workes are acceptable to God and please God but without faith it is impossible to please him Thirdly
the performance of his promises God made great and gracious promises vnto Abraham that hee would make of him l Gen. 12. 2 3. a great nation that hee would blesse him and in him should all families of the earth be blessed That hee would m Gen. 13. 14 15 17. giue the land of Canaan to him and to his seede for euer Moreouer God made a Couenant with Abraham n Gen. 17. 7. to be a God vnto him and to his seede after him And to the end that Abrahams faith might be confirmed and strengthned in the promises of God hee gaue him the Sacrament of Circumcision o Vers 10. 11. a token of the Couenant betwixt God and him which S. Paul calls a seale p Rom. 4. 11. And hee receiued the signe of circumcision a seale of the righteousnesse of the faith which he had yet being vncircumcised So also in the new Testament the Lord hath made a most gracious and mercifull promise that q Ioh. 3. 16. Whosoeuer beleeueth in the Sonne of God shall not perish but haue euerlasting life And God to ratifie and confirme this his couenant hath sealed it with the bloud of Iesus Christ r Matth. 26. 28. This is my bloud of the new Testament which is shed for many for the remission of sinnes This is the Couenant of Grace wherin we for our parts are bound to beleeue in Iesus Christ and God for his part promiseth remission of sinnes and euerlasting life vpon condition that wee beleeue And for confirmation of this his promise Iesus Christ hath sealed the Couenant with his own bloud by which seale of the Couenant our faith is confirmed and strengthned in the assurance of the promises of saluation The third meane is Prayer S. Iames saith Å¿ Iam. 1. 17. Euery 3 Prayer good gift and euery perfect gift is from aboue and commeth downe from the Father of lights Now faith is the gift of God and God doth not onely giue grace but likewise increase of grace according to that saying of our Sauiour t Matth. 25. 29. Vnto euery one that hath shall be giuen and hee shall haue abundance Now the meanes to bring downe from the Father of lights both the gifts of grace and increase of grace is Prayer and therefore the meanes of increasing the gift of faith is Prayer From hence it is that u Marc. 9 24. the father of the childe cryed out and sayd with teares Lord I beleeue help thou mine vnbeleefe x Luk. 17. 5. And the Apostles said vnto the Lord Increase our Faith Thus Faith is nourished increased and preserued by the threefold meanes of the Word Sacraments and Prayer And seeing that faith is nourished and strengthned Vse seeing it is increased and preserued by these godly Diligently and conscionably to vse the meanes wherby faith is increased and preserued meanes of reading the Scriptures hearing the Word meditating vpon it and conferring about it likewise by the participation of the Sacraments and by Prayer the consideration heereof ought to make vs carefull diligently and conscionably to vse these meanes if wee haue desire that our faith should bee increased grow stronger and bee preserued Fire to the end it may burne must necessarily haue wood or other fuell ministred vnto it or else by little and little the heat slacketh and in the end the fire goeth out Our life is maintained by meat and drinke which being withdrawne the body for want of nourishment waxeth faint strength decayeth and in the end it pineth away such is the state of our soule wee liue spiritually by the faith of the Son of God faith in Iesus Christ is the true life of our soule which as it is begotten by the Word of truth so is it also maintained nourished and preserued by the Word Sacraments and Prayer which spirituall food and nourishment if it be denyed the soule endangers the life of the soule God who hath giuen to a man a body hath also appointed and prouided meanes to nourish and sustaine the body so likewise the Lord God who hath giuen vnto man a soule hath appoynted him meanes to nourish and strengthen his soule Wherefore if wee would haue our faith which is the life of the soule nourished increased and preserued wee must make conscience of reading the Scriptures diligently hearing the Word reuerently meditating vpon it seriously conferring about it willingly receiuing the Sacrament of the Lords Supper frequently and praying vnto the Lord earnestly for the increase of faith else as sure as the fire without fuell goeth out and the body without nourishment pineth away so without the vse of these holy meanes the seeming graces of the Spirit will soone bee extinguished the soule will pine away and perish Very fitly hath the Apostle ioyned together these two exhortations y 1 Thess 5. 19 20. quench not the Spirit Despise not prophesying Giuing vs to vnderstand that the despising of prophesying and contemning of preaching is a meanes to quench the Spirit If a man should wilfully refuse his meat and deny his body all food and nourishment he might be accounted a very foolish man and one that went about to destroy his body So likewise whosoeuer doth despise the means of saluation and wilfully refuse the true food and nourishment of his soule is a very foolish man and one that goes about to cast away destroy his owne soule CHAP. XVI Of perseuerance in grace proouing that the true iustifying faith cannot vtterly faile and that whosoeuer hath true faith cannot finally fall away WHereas it hath beene made manifest in the former Chapter that faith being once begotten in the heart is afterwards nourished strengthened and confirmed yea increased and preserued by diuerse meanes Question hereupon a question ariseth whether true iustifying Whether true faith may vtterly faile faith may be so preserued and continued that a man may be sure it shall continue to the end or whether a man hauing true iustifying faith may fall away from his faith and loose it I answere The elect who are effectually Answ called of God and haue true iustifying Faith may fall but cannot fall quite away a Fides in sanctis saepenumerò labefactari nunquam tamen deficere pâ—test Zanch. Miscell de perseuer sanctor c. 3. faith in the Saints and children of God may be weakned but their faith cannot altogether faile nor perish They may for a time loose the comforts of the Spirit but not for euer It is true indeed the elect the children of God doe sinne and that somtimes greatly and grieuously as Dauid in the matter of Vriah the Hittite and therefore may exceedingly weaken their faith and may seeme to haue lost faith and grace inasmuch as they doe not feele their wonted sweete communion with Christ neither perceiue any powerfull working of the Spirit which was Dauids case after his sinne of adulterie with Bathsheba for vpon his repentance he praye thus
that vine and is knowne to be in Christ to haue faith in Christ by the fruits of a godly life If any man be in Christ hauing true iustifying faith he is also sanctified by the spirit of God he is renued inwardly in his minde and reformed outwardly in his life and conuersation He is a chang'd man he is not the same man that he was before for his heart is now purified by faith and his conscience is purged from dead workes to serue the liuing God if any man be in Christ and haue Christ dwelling in his heart by faith he hath a new heart a new mind a new will new affections new desires new purposes and new resolutions he hath new eyes new eares a new tongue new hands and new feete all is new not in regard of the Å¿ Nulla substantia nâ—ua câ—nditur qualitas duntaxat immutatur Bez. substance either of soule or bodie but of the qualitie and condition thereof for the faculties and powers of the soule as also the parts and members of the bodie remaine the same but in the new creation the euill qualities and dispositions the euill conditions of the inner and outward man are changed The vnderstanding that before was darke through ignorance is now inlightned with sauing knowledge the will which before was froward peruerse and stubborne is now framed to the will of God and the affections which were rebellious disordered and disobedient in the new creation are brought into order and framed to holy obedience The eye that hath offended by wandring lusting and coueting is now made a modest chast sober and contented eye The tongue that hath either offended God by blasphemie swearing cursing or any way taking the name of God in vaine or grieued a mans neighbour by railing words reuiling and reproachfull speeches by lying slandering backbiting false accusing detracting from the credit and estimation of others is now in the new creation made to be a tongue honourring God praysing and blessing God a tongue abhorring lies and speaking the truth vnto his neighbour a tongue speaking well to others and of others and of a fierie inflamed contentious tongue it is now a coole quiet and peaceable tongue The hands also that haue offended by fighting hurting wounding killing by violence crueltie oppression extortion robbing and by being vnmercifully shut against the poore in the new creation and change of life are made peaceable forbearing innocent and harmlesse yea mercifull liberall and open to the poore and needy And the feet which were swift to shed bloud and walked in the waies of wickednesse are now refrained from euery euill way The consideration of this that reformation of life is a signe of true faith hath a two-fold vse It serues First for instruction to teach vs as many as haue Vse 1 true iustifying faith indeede and in truth to giue restimony To giue testimony of our faith by a godly life The necessity thereof of our faith by a godly life and holy conuersation This is necessary for euery one that hath the true faith and makes a profession of the Gospell of Christ for a man by his godly life and holy conuersation doth three things which are excellent in a Christian For heereby First he glorifies God g Matth. 5. 16. Let your light so shine before 1 Glorifying God men saith our Sauiour that they may see your good workes and glorifie your father which is in heaueuen And againe he saith h Ioh. 15. 8. Heerein is my father glorified that yee beare much fruit By which our Sauiour giueth vs to vnderstand that when Christians so liue that they are seene and knowne to bring forth the fruit of good workes when then so liue as that they are good examples to others when that they so lead their liues as that by their godly conuersation honest behauiour and vnblameable life they shine before men heereby they glorifie God they honour God and cause men to blesse God for the good things which they see in them Secondly he adornes the Gospell of Christ and is an 2 Adorning the Gospell of Christ ornament to his profession for this cause the Apostle beseecheth the Ephesians to i Ephes 4. 1. walke worthy of the vocation wherewith they were called And exhorting the Philippians to a godly conuersation he saith k Phil. 1. 27. Let your conuersation be as it becommeth the Gospell of Christ 3 Stopping the mouthes of those which speake euill of the way of the Lord. Thirdly he stops the mouthes of those which are ready to open their mouthes and speake euill of them that feare God when they shall see and perceiue plainely that they which professe the Gospell of Christ in sincerity doe labour to walke conscionably before God and towards men when they shall see that they liue l Phil. 2. 15. blamelesse and harmelesse the sonneâ— of God without rebuke In a word when a Christian through sanctification of the Spirit is carefull to liue in obedience to the Commandements of God labouring and endeauouring with Zacharie and Elizabeth to m Luk. 1. 6. walke in all the Commandements of the Lord blamelesse this godly conuersation and vnblâ—meable life is able to stop the mouthes of prophane and wicked people as S. Peter also saith n 1 Pet. 2. 12. Hauing your conuersation honest among the Gentiles that whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation And againe exhorting them to walke conscionably he saith o 1 Pet. 3. 16. Hauing a good conscience that whereas they speake euill of you as of euill doers they may be ashamed that falsly accuse your good conuersation in Christ Secondly this serues to reprooue those who vainely Vse 2 perswade themselues that they are in Christ are members Against those that say they haue faith and are not reformed in life of Christ haue faith in Christ and yet are not reformed in their liues But the truth is if any man be in Christ he is a new creature he is a new man hee hath put off the olde man which is corrupt and hath put on the new man which after God is created in righteousnesse and true holinesse In the new creation there is alteration and change in the minde in the will and affections in the eyes eares tongue hands c then looke vpon thy selfe ô man search thy selfe within and view thy selfe without is thy minde the same that it hath beene formerly doth it still mind earthly things is thy heart as much set vpon the world as euer it was are thy affections as disordered and thy passions as vnruly as in former-time and doe thy olde corruptions remaine in their full strength is there no change nor alteration in the inner man and the eye the same that it hath been as Iustfull as wanton and wandring as coueting as before is the tongue the same that
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
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
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
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
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
them so Steuen said concerning his enemies Lord lay not this sinne to their charge x Mat. 5. 46. If ye loue them which loue you what reward haue you Doe not euen the Publicans the same It 's a small matter for a man to loue one that loueth him againe and to wish well to him that wisheth well to him againe this verie Publicanes can doe any man may doe this But he is a worthie Christian he is a good man indeede that can loue his enemies that can wish well to him that wisheth no good to him againe and that can pray for his enemies such men are rare on earth few such are to bee found and yet we ought so to striue against our inward corruptions against our anger and hatred and desire of reuenge that we might both forgiue our enemies and pray for our enemies if we will be the followers of Christ and the children of our heauenly Father CHAP. VI. Of praying for the dead HItherto hath beene shewed that we are to pray 2 Not for the dead And Therein three things for the liuing It remaineth in the second place to entreate of Prayer for the dead And therein I will shew First how the present Romish Church holdeth and maintaineth Prayer for the dead Secondly I will declare in what sence the auncient Fathers haue mentioned and they themselues somtimes vsed Prayer for the dead Thirdly I will vse reasons to disswade all men from praying for the dead as the Romists doe For the first a Bellarm. de Purgator Cardinall Bellarmine giueth vs a cleare 1 How the present Romish Church holdeth and maintaineth Prayer for the dead light to know how in what sence the present Romish Church holdeth and maintaineth Prayer for the dead for he tells vs that there are three places of receptacle Heauen Hell and Purgatorie besides his faigned Limbus for three sorts of people departing hence that is to say the iust and righteous ones the wicked and vngod ly and they that are of a middle sort beleeuers but yet such as are not throughly cleansed from their sinnes As for the iust and righteous he doubts not but their soules goe straight to Paradise to Heauen as the soules of the Apostles Martyrs c. As for the wicked and vngodly impenitent sinners and Infidels hee maketh no question of them but that they goe downe to Hell neuer to be deliuered All the question is of the third sort those of the middle sort which are neither very good nor very euill but such as die in their veniall sinnes or haue not satisfied for the temporall punishment of their mortall sinnes and therefore such must be cast into the fire of Purgatorie to purge them more from their sins and as it were to scoure away their drosse till they haue satisfied the iustice of God partly by their owne sufferings and partly by the prayers fastings almesdeeds of others and such like This is the Faith of the present Romane Church concerning Prayer for the dead so that the praiers of the Romists which they make for the dead are chiefely intended for the soules of their friends in Purgatorie that thereby they may procure some mitigation of their paines and bring as they imagine some ease to their tormented soules The second thing concerning Prayer for the dead is 2 In what sence the auncient Fathers haue mentioned sometimes vsed prayer for the dead to shew in what sence the auncient Fathers haue mentioned in their writings and sometimes vsed themselues Praier for the dead Diuerse iudicious and learned b D. Mort. in his Protest Appeale l. 2. c. 8. Lanch de natura Dei l. 4. c. 4. Perk problâ—m â—itul prâ—s promort Diuines consent in this that the auncient Orthodoxall Fathers neuer vsed or spake of Prayers for the dead to the end that they might haue remission of their sinnes after this life that they might be purged from their sinnes or be deliuered from the paines of Purgatorie but the Prayers made for the dead in auncient time were for other ends and chiefely they were either prayses and thankesgiuings to God for their departure out of this miserable sinfull and wretched life and forgiuing them eternall life in the heauens or else they were Prayers made in regard of the Resurrection of their bodies that the Lord would send them a speedie and ioyful Resurrection and these Prayers which were made for their friends departed were not made in regard of any miserie of the present state of their soules but for the glorifiing of their bodies in the Resurrection of the iust that then their glory might be encreased and that they might receiue fullnesse of glorie both in their bodies and in their soules And this is not a meere opinion and bare coniecture but this is according to sound iudgement gathered from the writings of the Fathers themselues St Ambrose prayeth for the Emperour Theodosius after his death saying c Darequiem perfectam seruo tuo Theodosiâ— requiem quam praeparasti sanctis tuis Amb. orat funeb de obit The dos Giue perfect rest to thy seruant Theodosius euen that rest which thou hast prepared for thy Saints Thus he prayeth and yet afterwards saith d Manet in lumine Theodosius sanctorum caetibus gloriatur ibid. Theodosius is in light and is glorified amongst the company of the Saints So St c Lib Confess Austine prayeth for his Mother being dead and yet is perswaded that the Lord hath heard him and granted his request and that shee is in glorie So Eusebius reporteth that f Preces pro auima Imperatoris Deo fundebant Euseb de vita Constant l. 4. cap. 71. Prayers were made for Constantine the Christian-Emperour after his death which prayers were but either thankesgiuings lauding and praising God for deliuering him out of this miserable life crowning him with glorie in the heauens or prayers for the fulnesse of glorie in the Resurrection of the iust and they did not pray for any ease to his soule from the flames of Purgatorie for as the same Author reporteth g Omnes beatum Imperatorem acceptumque Deo praedicabant ibid. c. 69. all men did say that the Emperour was blessed and accepted of God It is manifest then by these Fathers that the custome of the auncient Church of God in praying for the dead was not to procure ease to bring refreshing to their soules in Purgatorie or to deliuer them out of Purgatorie seeing that they acknowledge that their friends for whom they prayed were in light were in glorie and were blessed 3 Reasons wherfore we are not to pray for the dead as the Papists doe at this day In the third place I yeeld these reasons wherefore we are not to pray for the dead as the Romists vse Prayer for the dead at this day First The Scripture acknowledgeth but two places as receptacles for the soules of men after this life Heauen and Hell
either to be with h Diues in hell torments 1 The Scripture acknowledgeth but two places after this life or with Lazarus in Abrahams bosome that is in ioy and felicity now they that are in heauen are in so great ioyes alreadie that they cannot be bettered till the day of the resurrection when they shall haue fulnesse of glory both in bodie and soule and they that are in hell cannot by h Luk. 16. 22. 23 any prayers be deliuered thence as Abraham tells Diues i Ver. 26. betweene vs and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to vs that would come from thence From Hell there is no redemption Secondly whereas the Romish Church teacheth and 2 All the faithfull and true beleeuers are cleansed from their sinnes in this life holdeth that they that are cast into Purgatorie are of the faithfull sort beleeuers the Scripture prooueth that all the faithfull all true beleeuers are washed and cleansed from their sinnes in this life and are therefore blessed after this life For S Iohn saith k 1. Ioh. 1. 7. the bloud of Iesus Christ his Sonne cleanseth vs from all sinne St Paul saith l Rom. 8. 1. there is no condemnation to them which are in Christ Iesus Christ himselfe saith m Ioh. 5. 24. He that heareth my word and beleeueth on him that sent me hath euerlasting life and shall not come into condemnation but is passed from death vnto life And a voice from heauen saith vnto Iohn n Reu. 14. 13. Write blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them Now seeing that the state of the faithfull beleeuers is such that they are cleansed and purified from their sinnes in the bloud of Christ seeing there is no condemnation to them that are in Christ seeing they that beleeue in Christ shall not come into condemnation but passe from death to life and seeing that all the faithfull are blessed when they die and their workes follow them that is they haue the reward of their workes then it is euident that they goe not to any place of torment before they come to heauen but vpon their dissolution they ascend to heauen and are with Christ 3 The canonicall Scripture doth not mention prayer for the dead Thirdly the Canonicall Scripture doth not so much as mention Prayer for the dead no not in those places where there is mention of sacrifices and prayer yea mention of the death of the righteous but rather the contrarie S. Paul to the Thessalonians saith o 1. Thes 4. 13. I would not haue you to be ignorant brethren concerning them which are asleepe that ye sorrow not euen as other which haue no hope Where the Apostle giueth vs to vnderstand that if our friends departed were in any place of torment if they were in paine and miserie then indeed we had cause to sorrow and mourne to pray and to doe any thing that might procure them ease but saith the Apostle I would not haue you to sorrow as men without hope as if he had said If you haue hope that your friends departed are at rest haue ease and shall rise againe to glorie why then doe you sorrow for them as they that haue no hope either of their present rest or future Resurrection to glorie you should rather reioyce for that they are at rest Fourthly though it cannot be denied but that Prayer 4 Prayer for the dead though it be auncient yet is it neither Apostolicall nor yet vsed by the most auncient orthodoxall Fathers of the Church as it is by the Romists at this day for the dead is an auncient custome long vsed in the Church yet notwithstanding I say First that it commeth short of that antiquitie to be an Apostolicall doctrine For before p Tertul. de coro mil. Turtullians time there 's little or no mention of Prayer for the dead and he himselfe acknowledgeth that it hath no firme foundation in the Scriptures but onely from Tradition and custome Secondly the auncient Fathers did not vse Prayer for the dead as the Romish Church doth vse it at this day namely for the easing of soules in Purgatorie and to deliuer them from thence but for other ends as hath bin sufficiently declared before And the auncient Fathers if they be rightly vnderstood doe nothing at all confirme the doctrine of the present Romish Church concerning their manner of praying for the dead The consideration hereof serues Vse 1 First to reproue those who when they speake of their Against those that pray for mercie to the soules of their friends departed friend departed pray that God would haue mercie on their soules for although the Prayers of the auncient Church for the soules of the dead might receiue some tollerable interpretation before Purgatory was beleeued yet now since that the Romish Church hath deuised a Purgatorie and that it is held amongst them as an article of faith it is dangerous to make such a Prayer For this kinde of Prayer that God would haue mercy on his soule howsoeuer it may demonstrate the affection of him that prayeth for his friend departed yet may it be offensiue two wayes First by taking Gods name in vaine through a too frequent and common vsing of it in ordinarie communication as the manner of some is Secondly by an opinion of supposing his friend to be in Purgatorie for in praying for mercie to his soule hee supposeth or at least breeds an opinion in the mindes of the hearers that he doth suppose that the soule of his friend departed is in the paines of Purgatorie and hath neede of mercie to be shewed to his soule whereas it is certaine that the faithfull departed out of this life haue obtained mercie before they yeeld vp the Ghost and they are purged cleansed from their sins in the bloud of Iesus Christ Secondly hence we learne that although it be vnlawfull Vse 2 to pray for any one departed in particular for his It is no superstition to laud and praise God for the departure of our Christian friends ease in or deliuerie out of Purgatorie yet it is no superstition to laud and prayse God for the departure of our Christian friends out of the miseries of this mortall life nor yet to wish to vs and them in generall the hastning of Christ's second comming to iudgement that we with them and they with vs may haue a glorious Resurrection and enioy perfect blessednesse both in bodie and soule For q Perk. Cathol reform de Purgator this is included in that Petition r Mat. 6. 10. Thy kingdome come And this is that sweete and pleasant voice of the Bridegroome Christ Iesus and of the Bride the spouse of Christ the Church of God and euery faithfull soule Å¿
cleansed hath his prayse for that perceiuing himselfe healed hee c Luk. 17. 15. 16 turned backe and with a lowd voice glorified God and fell downe on his face at his feete giuing him thankes But the other nine which returned not to giue God thankes are iustly reprooued by our Sauiour d Ver. 17. were there not tenne cleansed but where are the nine Certainly if we doe well waigh and seriously consider the great blessings and vnspeakeable benefits of almightie God towards vs sinfull men there is none but onely a verie vnthankfull man that will not be mooued with heart and voice to prayse God and to expresse his thankfulnesse by holy obedience in his life and conuersation for we cannot but confesse that the Lord did at the first create man in his e Gen. 1. 27. owne image and when as through the sinne and transgression of our first parents we had brought vpon our selues miserie death and damnation except some remedie were found out for our restauration and saluation then f Ephe. 2 4. God who is rich in mercie for his great loue wherewith he loued vs sent vs a g Mat. 1. 21. Sauiour euen h 1. Joh. 4. 9. his onely begotten Sonne that we might liue through him And that we might haue i Rom. 3. 24. redemption through Iesus Christ which redemption was wrought by the death of Christ and the shedding of his most precious bloud as St Peter witnesseth saying k 1. Pet. 1. 18. 19. ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by tradition from your fathers but with the precious bloud of Christ so great was our offence so hainous our transgression that it cost the precious bloud of Christ to redeeme our soules It is the Lord our God that first formed vs in our mothers wombe he brought vs to light he hath preserued our liues since our birth he it is that daily and yeerely prouideth for vs foode and raiment and things necessarue for this present life he it is that giueth vs health and strength of bodie he it is that hath and doth deliuer vs from many perils and dangers and preserueth vs from our enemies both corporall and spirituall yea he it is that giueth vs foode for our soules the bread of life that giueth vs habitation on earth and hath l Joh. 14. 2. prepared for vs mansions dwelling places in heauen In a word he hath giuen vs his Sonne and with him all things as saith the Apostle m Rom. 8. 42. He 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 Now what shall we render vnto the Lord for all these his benefits done vnto vs Shall we recompence him with vnthankefulnesse Shall we requite him with vndutifulnesse disobedience and rebellion And shall we reward euill for good O ingratitude nay rather let vs render him the calues of our lips Let vs take the cup of saluation and call vpon the name of the Lord and let vs offer to the Lord the sacrifice of thankesgiuing CHAP. IX Of the Time of Prayer THe fift thing in the Treatise of Prayer is concerning 5 The time of Prayer the Time of Prayer when and at what times we are to make supplications prayers intercessions and giuing of thankes vnto God The time of Prayer I consider two wayes Considered two wayes First in regard of the present day 1 in regard of the present day Secondly in regard of the present neede For the first Euery day must haue his time of Praier The Lord requireth at our hands praier euery day and I find that holy men of God religious and deuout men the seruants of the Lord haue vsed to pray often in the day some more and some lesse times in the day In the old Testament the Priests offered sacrifice twice a day morning and euening as the Lord gaue commandement a Exod. 29. 38. 39. Now this is that which thou shalt offer vpon the Altar two lambes of the first yeere day by day continually The one lambe thou shalt offer in the morning and the other lambe thou shalt offer at euen And they vsed to burne Incense twice a day morning and euening as the Lord also appointed b Exod. 30. 7. 8. And Aaron shall burne thereon sweete Incense euery morning when he dresseth the Lampes hee shall burne Incense vpon it And when Aaron lighteth the Lampes at euen he shall burne Incense vpon it Now the deuout praiers of the Saints are Incense wherefore Dauid saith c Psal 141. 2. let my Prayer be set forth before thee as Incense Yea and the people assembled themselues together to pray twice a day for thus it is said of the people in the dayes of Zacharius the Priest d Luk. 1. 9. 10. according to the custome of the Priests office his lot was to burne Incense when he went into the Temple of the Lord and the whole multitude of the people were praying without at the time of Incense Now whereas it was the custome of the Priests to offer sacrifice and to burne incense twice a day morning and euening and that the people were praying without at the time of Incense it is apparent that the people came together to pray twice a day To such diligent seruice of God the people were tyed in former times Daniel vsed to pray three times a day which he ceased not to doe no not when the decree was signed against him for euen then e Dan. 6. 10. he went into his house and his windowes being open in his chamber toward Ierusalem hee kneeled vpon his knees three times a day and prayed and gaue thankes before his God as he did aforetime Dauid also vsed to pray three times a day and he names the three set times morning and euening and at noone so he saith f Psal 55. 17. Euening and morning and at noone will I pray In the new Testament there is often mention of our Sauiour Christ's praying sometimes we find him praying early in the morning for S. Marke saith that g Mar. 1. 35. in the morning rising vp a great while before day he went out and departed into a solitarie place and there prayed Sometimes late in the euening S. Mathew saith h Mat. 14 23. when he had sent the multitudes away he went vp into a mountaine apart to pray and when the euening was come he was there alone And sometimes he spent the whole night in Prayer For S. Luke saith that i Luk. 6. 12. he went out into a mountaine to pray and continued all night in Prayer to God S. k Chry. de crando Deum l. 1. Chrysostome agreeing with these Scriptures teacheth vs a necessity of praying manietimes in the day morning and euening and all times in the day whensoeuer we receiue our meate In
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
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
A drawing of the heart vp vnto God ibid. Vse Against hasty rash praying p. 339. 2. Attention standing in three things 1. Attending to the matter of prayer p. 340. 2. Hauing respect to the sence ibid. 3. The heart must bee fixed vpon God ibid. Vse Against those who in praying giue liberty to their wandring thoughts ibid. 3. Humility chap. 14. two-fold 1. Outward shewed by outward gestures of 1. Standing p. 341. 2. Kneeling p. 342. 3. Lifting vp the hands ibid. 4. Looking vp to Heauen c. ibid. Vse Consolation to sicke persons and lame people pag. 343. 2. Inward ibid. Vse Against those who giue vnto God onely outward worship p. 344. 7. To pray in faith Chap. 16. Vse Against those who in praying are weak-hearted and doubtfull of being heard pag. 355. 8. To pray according to the will of God pag. 356. Standing in two things 1. Asking spirituall things simply and temporall things conditionally pag. 356. 2. Referring our will to Gods will pag. 357. Vse Against those who consider not whether the things which they pray for be according to Gods will ibid. 9. To pray in the Name of Christ pag. 359. Vse 1. To conclude our Prayers in the Name of Christ ibid. Vse 2. Against those who relie vpon the intercession of Saints pag. 360. Vse 3. Consolation That praying in the Name of Christ God will grant our lawfull requests ibid. 4. The auoyding of vaine repetitions p. 100. two-fold 1. Battologie p. 345. 2. Polylogie ibid. And vaine repetition is to be auoyded For 1. It is but lip-labor p. 345. 2. It is heathenish ibid. 3. God doth not therefore the sooner heare them p. 346. 4. It is not needfull ibid. Vse To reprooue 1. Those who tie themselues to an often repeating of the same prayers ibid. 2. Those who in their conceiued prayers vse often repetitions ibid. 5. Feruency Chap. 15. Vse To make vs more earnest in prayer p. 349. 6. Persenerance pag. 351. Vse 1. To wait vpon the Lord for help and deliuerance p. 353. Vse 2. Against those who are impatient in their trouble and will not stay the Lords leisure Where is shewed how the Lord oftâ—n deferreth the granting of our requests 1. To exercise vs in praying p. 354. 2. That wee may receiue the blessings of the Lord with greater ioy and thankefulnesse ibid. 8. The efficacie and power of Prayer Chap. 17. Two-fold For praier auaileth much 1. Extraordinarily And that 1. In the heauens As 1. In the Firmament pag. 362. 2. In the regions of the Ayre As in 1. The vppermost region ibid. 2. The lower regions ib. 2. In the waters ibid. 3. In the earth pag. 363. 4. In hell ouer the euill spirits ibid. 2. Ordinarily Two-fold In regard of 1. The Bodie and that 1. Remouing euils Twofold 1. Common calamities ibid. 2. Priuate afflictions pag. 364. 2. Procuring good p. 365. 2. The Soule and that 1. Remouing euils As 1. Our sinnes pag. 365. 2. Temptations pag. 366. 3. The terror of death and Iudgement ib. 2. Procuring good As 1. Mercie and forgiuenes ib. 2. All graces necessarie for saluation ibid. 3. Increase of grace ibid. Vse To vse prayer in time of neede as a sure defence pag. 367. 9. The helpes and furtherances of Prayer Chap. 18. And they are three 1. Gods holy Spirit And the Spirit helpeth vs three wayes 1. Teaching vs to pray aright pag. 368. 2. Causing vs to attend to the things which we pray for pag. 369. 3. Stirring vp the heart to pray with sighes and groanes ibid. Vse 1. Before we pray to craue â—he assistance of Gods holy Spirit pag. 369. Vse 2. Consolation That the good Spirit of God helpeth vs to pray ibid. 2. Religious fasting Chap. 19. Wherein 3. things 1. The right manner of obseruing a true fast To which 4. things are required 1. To fast from all meat pag. 370. 2. To abstaine from all sinne pag. 371. 3. To be exercised in doing of good ibid. Which is two-fold To doe 1. Workes of pietie ibid. 2. Workes of charity p. 372 4. To fast in secret ibid. 2. The right end of fasting Two-fold 1. To tame the flesh ibid. 2. To humble the soule pag. 373. 3. How fasting is a helpe to Prayer 2. wayes 1. Stirring vp our deuotion ibid. 2. Helping to get the masterie ouer some great sinne ibid. Vse Against those who cannot endure to fast pag. 374. 3. Diuine Meditations Chap. 20. considered two wayes 1. Generally p. 376. 2. Particularly twofold concerning 1. God three-fold concerning 1. The Attributes of God As his 1. Eternitie ibid. 2. Power pag. 377. 3. Iustice ibid. 4. Mercie ibid. 5. Patience ibid. 6. Wisdome p. 378. 2. The word of God ibid. 3. The woorks of the creation Three-fold In the 1. Heauens pag. 379. 2. Earth pag. 380. 3. Waters pag. 381. 2. Our selues twofold in regard of 1. Our state Three-fold 1. Past What we were pag. 382. 2. Present What we are pag. 383. 3. To come What we shall be ibid. 2. Our dayes and houres threefold 1. In the morning ibid. 2. In the day time pag. 384 3. In the euening ibid. Vse Against those who haue their thoughts much vpon earthly things and little on heauenly things pag. 385. 10. Motiues and perswasions to Prayer Chap. 21. And they are foure 1. Testimonies of Scripture pag. 386. 2. Examples ibid. 3. The necessitie of Praier Foure-fold 1. Our want is verie great pag. 387. 2. We are in continuall feare of perils and dangers pag. 388. 3. Except a man exercise himselfe to Prayer he is dead being aliue ibid. 4. The want of prayer is a marke of wicked and vngodly men pag. 389. 4. The benefit of Prayer Threefold 1. Gods promise to heare our Prayers pag. 389. And God heareth our Prayers two wayes 1. Giuing vs sometimes the same things which we desire p. 390. 2. Not granting vs the same things which we desire but giuing vs some thing else better for vs. ibid. 2. Prayer is a great helpe in trouble conâ—idered two wayes 1. Generally pag. 391. 2. Particularly As 1. In time of Warre p. 392. 2. In captiuitie ib. 3. In famine pag. 393. 4. In the plague pestilence ib. 5. In temptation ibid. 6. In sicknesse ib. 7. To cure the soule pag. 394. 3. Saluation p. 394. Vse 1. Against those who in time of trouble seeke not vnto the Lord but either trust in lawfull meanes or seeke helpe by vnlawfull meanes pag. 394. Vse 2. To giue our selues deuoutly to prayer pag. 395. Good Reader the literall faults escaped in Printing thine owne vnderstanding may teach thee how to correct the materiall faults any whit altering the sence are these following LIb. 1. Page 11. line 16 they for he pag. 18. l. 23. in the end of the line blot out in p. 21. l. 26. riâ—us for gloriâ—us p. 26. l. 20. they for to and l. 33. read a wicked p. 32. l. 14. r. outward worship p. 37. l. 24. formely for formerly p.
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
without faith we cannot be saued True 3 Without faith we cannot be saued faith is so necessary that if a man haue the true faith he is saued he cannot perish but if he want the true faith he is damned he cannot be saued The Scripture witnesseth the truth of this Our Sauiour Christ saith g Mark 16. 16. he that beleeueth and is baptized shall be saued but he that beleeueth not shall be damned Againe he saith h Joh. 3. 18. he that beleeueth on him is not condemned but he that beleeueth not is condemned alreadie because he hath not beleeued in the Name of the onely begotten Sonne of God So great is the necessitie of true sauing Faith The consideration of this great necessitie of Faith is Vse profitable for instruction it teacheth vs to be carefull To get faith into our hearts by all meanes to get faith into our hearts If we would haue any true assurance that we are not still dead in sin but are quickned by the Spirit and liue in Christ if we would haue our workes our seruice and sacrifices to be acceptable to God or if we would escape condemnation and come to life euerlasting then it s necessarie that we labour to haue true sauing Faith for without faith as I haue proued we are but dead in sinnes and trespasses and haue no true life of grace in vs without faith nothing that we doe can please God and without faith we cannot be saued Seeing then that faith is so necessarie how doth it stand euery one in hand to labour for true sauing faith The Apostle to the Hebrews saith i Heb. 3. 18. 19. to whom sware he that they should not enter into his rest but to them that beleeued not So we see that they could not enter in because of vnbeliefe And hereupon he exhorteth to labour for true faith lest wanting faith we k Heb. 4. 1. 2. 3. come short of that euerlasting rest of our soules When Martha had receiued Christ into her house and was diligent in prouiding for him and her Sister Marie in the meane time was sitting at Christs feete hearing his word Martha was offended that her Sister should sit downe and not put to her helping hand whereupon Martha comes to Christ and saith l Luk. 10. 38. 39. 40. 41. 42. Lord doest thou not care that my sister hath left me to serue alone bid her therefore that shee helpe me And Iesus answered and said vnto her Martha Martha thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen that good part which shall not be taken away from her There are many both men and women like Martha verâ—e busie yea cumbred and troubled about many things the world ouercomes them and the cares of the world carrie away their minds that for the most part they neglect that which is most needfull That one needfull thing is with Mary to heare the word of Christ to get true faith that by true faith in Iesus Christ our soules may be saued and we may come to life euerlasting This one thing is needfull and whosoeuer they are that haue set their hearts to seeke the Lord to heare the word of Christ and to get true faith whereby they may saue their soules they haue made a good choice they haue with Mary chosen the better part euen that good part which shall not be taken away from them CHAP. XIII Of the benefits of Faith shewing what great good comes to a Christian through true sauing Faith HOw necessary true sauing Faith is hath beene shewed The seuenth thing in the treatise of Faith is 7 The benefits of true faith Which are diuerse concerning the benefit and good that comes thereby The benefits of true sauing Faith are exceeding great and many First I mention the benefit of Iustification True faith 1 Iustification apprehending Christ Iesus iustifieth a sinner in the sight of God acquitteth and dischargeth him from his sinnes and causeth him to bee accepted righteous not for his owne righteousnesse but for the righteousnesse of Christ imputed vnto him So witnesseth S. Paul to the Galatiaus a Gal. 2. 16. Knowing saith hee that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that wee might bee iustified by the faith of Christ and not by the workes of the Law The third and fourth chapters of the Epistle to the Romans stand vpon this argument affirming that we are iustified by Faith without the workes of the Law and proouing in the example of Abraham that righteousnesse is imputed vnto vs by Faith If it be obiected that S. Paul speaking of Iustification Obiect 1 by faith without workes speakes of workes done before a mans conuersion before he be regenerate and of those workes which goe before faith and not of those which follow after I answer that not onely the workes which are done Answ before faith are excluded from our Iustification before God but also workes done after faith euen in the state of grace for S. Paul writing both to the Romanes and Galatians writes to them that had receiued the Gospell and did now beleeue And speaking of Abrahams faith saith b Heb. 11. 17. By faith Abraham when hee was tryed offered vp Isaak Heere was a worke pleasing God namely the offering of his sonne Isaak when God commanded him and this was done by faith when Abraham had true faith it was a worke proceeding from faith and a fruit of faith But did this worke of Abraham iustifie him be fore God No c Rom. 4. 2 3. For if Abraham were iustified by workes as saith S. Paul he hath whereof to glory but not before God For what saith the Scripture Abraham beleeued God and it was counted vnto him for righteousnesse If it be further obiected out of S. Iames that workes Obiect 2 doe iustifie because S. Iames saith d Iam. 2. 21. Was not Abraham our father iustified by workes when he had offered Isaak his sonne vpon the altar And againe he saith e Verse 24. Yee see then how that by workes a man is instified and not by faith only I answer first there is a twofold Iustification the one Answ 1 before God the other before men The former Iustification before God or in the sight of God is by faith onely without workes and so we are iustified f Apprehensiuè apprehensiuely that is by apprehending the righteousnesse of Christ for our iustification for to speake properly only the Righteousnesse of Christ doth iustifie a sinner and faith is but the instrument whereby we lay hold on the righteousnesse of Christ for our iustification and of this Iustification it is that S. Paul saith g Rom 4. 3. Abraham beleeued God and it was counted to him for righteousnesse There is also a Iustification before men and this is by workes
proceeding from faith and so we are iustified h Declaratiuè declaratiuely that is our workes proceeding from faith doe declare before men that wee haue faith our good workes declare the truth of our faith and manifest that our faith is not in vaine Of which later Iustification S. Iames speakes saying i Iam. 2. 21. Was not Abraham our Father iustified by workes when he had offered Isaak his sonne vpon the altar Secondly I answer that there is a true faith working by loue knowne by the fruits of good workes and there is also a false fained faith a vaine and fruitlesse faith The former of these is commended by S. Iames in Abrahams faith whose faith wrought with his workes k Vers 22. Seest thou how faith wrought with his workes and this faith which is a working faith being fruitfull in good workes is that faith which we approue and allow of this is that faith which we maintaine and defend this is that faith which we preach and exhort all men to labour for And as for the other faith which is without workes wee doe with S. Iaâ—es hold that it is l Vers 17. 20. vaine yea a dead faith and therefore doth not iustifie a sinner either before God or men In breefe wee hold and teach that faith onely iustifieth but yet that faith which iustifieth is not alone but hath necessarily joyned vnto it the fruit of good workes For if faith want good wokes wee say with S. Iames that m Vers 26. as the body withâ—ut the spirit is dead so faith without workes is dead also And therefore I conclude with S. Paul n Rom. 3. 28. that a man is iustified by Faith without the deedes of the Law This is the first benefit of true sauing faith Iustification The second is Adoption whereas by nature wee are 2 Adoption children of wrath by grace through faith in Iesus Christ wee are made sonnes of God The Euangelist S. Iohn speakes thus of them that haue true faith in Iesus Christ o Joh. 1. 12. as many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue on his name And S. Paul to the Galatians saith p Gal. 3. 26. Yee are all the children of God by faith in Christ Iesus And this is an exceeding great priuiledge for if we be children and sonnes of God then as the Apostle saith wee are q Rom. 8. 17. heires heires of God and ioynt-heires with Christ The third is the purifying of the heart Faith purifieth 3 Purifying the heart the heart S. Peter speaking of the faith of the Gentiles saith that God r Acts 15. 9. put no difference betweene vs and them purifying their hearts by faith Å¿ Matth. 5. 8. Blessed are the pure in heart saith our Sauiour for they shall see God Now t Fide mundantur corda vt possit videri Deus Bern. the hearts of men are purified as one saith by faith that they may see God Man by nature is corrupt and the heart polluted with filthinesse of sinne which filth is not washed away but by Faith in Iesus Christ For true faith apprehending Christ for iustification is a meanes to purifie the heart Faith purgeth out the corruption and filthinesse of sinne it cleanseth the heart from euill thoughts earthly cogitations and fleshly Iusts it purifieth the heart from infidelitie superstition ignorance from pride hypocrisie rancour grudging hatred malice and enuie For these defile a man and make the heart vncleane from which the heart is purified by Faith The fourth is a good and happie life for we liue by 4 A happie life Faith as saith the Prophet Habakkuk u Habb 2. 4. How we liue by faith the iust shall liue by his faith Now we liue by Faith two manner of wayes First spiritually concerning the soule of which S. Paul saith x Gal. 2. 20. I liue by the faith of the Sonne of God Secondly concerning the affaires of this present life for Faith doth teach and direct a man in the course of his life what to doe and how to liue As first concerning a mans vocation and calling faith teacheth a man to walke diligently in his vocation and calling and to depend vpon God for a blessing vpon his labours Secondly faith teacheth a man to commit his wayes to the Lord and to referre the successe of his affaires and businesse to God and to waite vpon God for the bringing of his things to passe Thirdly â—n afflictions and crosses faith will teach a man to rest vpon God for deliuerance to be patient and not to seeke helpe by vnlawfull meanes Fourthly faith will make a man depend vpon the prouidence of God and trust God not onely for himselfe but for his children after him Thus the iust man liues by faith The first benefit is victorie ouer the world of which S. Iohn saith y 1. Iohn 5. 4. this is the victorie that ouercoÌ„meth the world Victorie ouer the world euen our faith Now whatsoeuer is in the world is of three sorts it is either about the pleasures and delights of the world or about riches and wealth of the world or about honours and preferments in the world Which S. Iohn brings to these three heads z 1. Ioh. 2. 16. the lust of the flesh the lust of the eyes and the pride of life Now a Christian hath much adoe to striue against these that he be not intangled and ouercome either by ambitious seeking of honours or greedie desire of profits or sinfull delights of the pleasures of the world But faith helpes a man to get victory ouer all these An example whereof we haue in Moses whose faith the Apostle commending saith a Heb. 11. 24. 25. 26. By faith Meses when he was come to yeeres refused to be called the sonne of Pharoahs daughter here was his contempt of honour chusing rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season here was his victorie ouer earthly pleasures and sinfull delights Esteeming the reproach of Christ greater riches then the treasures in Egypt here was his victorie ouer transitorie and deceitfull riches Thus by Faith Moses ouercame the world The sixt is victorie ouer our great aduersarie the Deuill 6 Victorie ouer the Deuill Of this S. Paul saith b Ephe. 6. 16. aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked Where Faith is reckoned as a speciall part of the armour of God to defend our soules against spirituall wickednesse And S. Peter appointeth faith as a powerfull meanes to driue away the Deuill c 1. Pet. 5. 8. 9. your aduersarie the Deuill as aroaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith The last benefit which we receiue through true faith 7 Saluation
is Saluation of which saith S. Paul d Ephe. 2. 8. by grace are ye saued through faith The promise of saluation is made to them that haue true faith and beleeue in the Sonne of God as saith S. Iohn e Ioh. 3. 16. God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life This was the comfortable saying of the Apostles Paul and Silas to the keeper of the Prison he said f Act. 16. 30. 31. What must I doe to besaued and they said beleeue on the Lord Iesus Christ and thou shalt be saued and thy house These are the benefites of true faith Now seeing that the benefit of true sauing faith is so Vse great seeing that such are the excellent dignities and exceeding Vse all meanes to obtaine the true faith great priuiledges thereof seeing that through true faith we are iustified and made sonnes of God by Adoption and grace seeing faith purifieth our hearts and we liue by faith seeing faith helps vs to get the victorie ouer the enticements of the flesh the allurements of the world and the temptations of the Deuill and lastly seeing true faith saues the soule from perishing and brings euerlasting life if we desire to be thus happie and blessed if of sinners we desire to be accepted iust and righteous if of sonnes of men and children of wrath we desire to be sonnes and children of God if we would haue our corrupt hearts purged and cleansed if we would so liue as to depend and waite vpon God for a blessing vpon our labours and enterprises if we would ouercome our spirituall aduersaries the flesh the world and the Deuill finally if we would saue our soules from perishing euerlastingly then let vs euery one labour for the obtaining of true sauing Faith We know that a man will labour hard and euen straine himselfe to obtaine that thing which he knowes to be of great price of great value and singular worth Such a thing is Faith it is very excellent and precious for by Faith in Iesus Christ we are g Act. 13. 39. iustified from all things from which we could not be iustified by the law of Moses And h Rom. 5. 1. being iustified by faith we haue peace with God through our Lord Iesus Christ By true faith we are made sonnes of God which is a great priuiledge for if it be an honourable thing to be the sonnes of Nobles and Princes on earth how honourable a thing is it to be the sonnes of God yea heires of God and ioynt heires with Christ By faith we liue by faith we accomplish great victories by faith we fight against our spirituall enemies the flesh the world and the Deuill and ouercome them and by faith in Iesus Christ we saue our soules from perishing Who is he then that hath any feeling of his spiritual state who is he that hath any hope of the inheritance of the life to come that will not earnestly desire and diligently seeke so precious a lewell the rare gift of faith And if any be enflamed with a loue of this excellent grace and haue a longing desire to obtaine it the means how true sauing faith may be obtained shall be shewed in the next place CHAP. XIIII Shewing how and by what meanes true sauing Faith may be procured THe eyght generall point in the Treatise of Faith is how true sauing Faith may be procured 8 How true faith may be obtained By two meanes and obtained The meanes of obtaining true sauing Faith are two The one is the Efficient the other the Instrumentall cause of Faith Touching the first The Efficient or working cause of Faith is God who by his holy Spirit worketh that 1 The efficient cause of faith The Spirit of God grace in the heart to beleeue As witnesseth St Paul to the Philippians saying a Phil. 1. 29. vnto you it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake To beleeue in Christ is the gift of God It is God that giues grace to beleeue When S. Peter made that heauenly confession of Christ b Mat. 16. 16. 17. Thou art Christ the sonne of the liuing God Iesus answered and said vnto him Blessed art thou Simon Bariona for flesh and bloud hath not reueiled it vnto thee but my Father which is in heaaen It was not of himselfe that S. Peter made that heauenly confession but of God c Ioh. 6. 44. No man can come to me saith our Sauiour except the Father which hath sent me draw him he saith d Traxerit non duxerit draw him not lead him least we should attribute any thing to mans owne power and will in his first conuersion for when God worketh this sauing grace of faith in any one at the same time he mooueth the will of man with a holy desire of faith which before was vnwilling yea God by his holy Spirit doth inlighten the mindes of men with the knowledge of Iesus Christ and prepares their hearts to receiue the gift of faith So that in the working of this grace of faith in the heart not onely the gift it selfe is of God but the verie preparation of the heart to receiue faith is of God also According to that saying of the Apostle to the Philippians e Phil. 2. 13. it is God that worketh in you both to will and to doe of his good pleasure Where then is mans free will in spirituall good things Vse it is excluded For man yet remaining in his naturall Against mans free will in spirituall good things state of corruption before his conuersion is not onely like to that man in the Gospell wounded and f Luk. 10. 30. halfe dead but euen g Ephe. 2. 1. dead in trespasses and sinnes And therefore as it is impossible for a dead man to raise himselfe except the breath of life be breathed into him so it is impossible for a sinner yet being in his naturall state of ignorance and vnbeliefe of sinfulnesse and corruption to quicken and raise himselfe except God by his holy Spirit breath into his soule the life of grace and so quicken him and raise him vp It is true I confesse the Lord saith to sinners h Ioâ—l 2. 12. turne Obiect ye to me the Prophets exhort sinners to i Hos 14. 1. Ioel 2. 13. returne vnto the Lord. Iohn Baptist saith k Mat. 3. 2. Repent yee and Christ sayth l Marc. 1. 15. Repent ye and beleeue the Gospell But from hence it cannot be gathered that sinners and vnbeleeuers haue of themselues a naturall power to Answ turne to God to beleeue and repent But in these sayings the Lord sheweth rather m Non quid homines pâ—ssint prastare sed quid praestare debeant What men ought to doe then what they can doe When the Lord saith
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
one to venture the saluation of his soule vpon the extraordinary working of God when as God in great wisdome and mercy to mankinde hath appoynted ordinary means to beget faith and to worke our saluation which ordinary meanes is the hearing of the Word for faith commeth by hearing and hearing by the Word of God CHAP. XV. Of the meanes by which true sauing Faith may be increased continued and preserued AS Faith hath it meanes whereby it is begotten and procured so hath it also meanes whereby it is nourished increased continued and preserued This is the ninth point in the Treatise of Faith 9 Meanes wherby true faith is increased and preserued Three The meanes whereby Faith is nourished increased and preserued are three The Word Sacraments and Prayer 1 The Word of God And that by Touching the first The word of God is a meanes to increase faith and that diuerse waies First by reading the word the diligent reading of the Scriptures is necessarie for them that doe beleeue to 1 Reading the Scriptures the increasing and preseruing of their faith St. Paul writing to the Colossians who had receiued the faith and did now beleeue giues them commandment concerning the reading of his Epistle and chargeth that others should read it also for he saith a Coloss 4. 16. When this epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea and S. Paul chargeth young Timothie to b 1 Tim. 4. 13. giue attendance to reading to exhortation to doctrine Secondly by hearing the word of God for as the 2 Hearing the word of God hearing of the word of God is an effectuall meanes to beget faith so is it also a powerfull meanes to nourish strengthen and preserue faith It is a rule in nature c Ex ijsdem nutrimur ex quibus sumus we are nourished by the same things of which we are begotten Now spiritually we are begotten by the word of God as saith S. Iames d Iam. 1. 18. of his owne will be gate he vs with the word of truth and therefore we are spiritually nourished by the word of God For this cause the word of God is said to be the meate of the soule it is both milke for young babes and strong meate for strong men They that are but young children in religion babes in grace may suck milke out of Gods word to nourish their soules they that are strong in faith and growen in grace may from the word of God receiue strong meat to strengthen them more Of which the Apostle speakes to the Hebrewes e Heb. 5. 13. 14. euery one that vseth Milke is vnskilfull in the word of righteousnesse for he is a babe but strong meat belongeth to them that are of full age S. Peter giueth this exhortation f 1 Pet. 2. 1. 2. Therefore laying aside all malice and all guile and hypocrisie and enuies and euill speakings as new borne babes desire the sincere milke of the word that ye may grow thereby as a new borne babe desires the mothers breasts and by sucking wholsome milke out of her breasts is nourished and growes thereby so a Christian though he be but newly begotten by the word of truth be but a young christian a beginner and be but as yet a weake christian yet if he diligently heare the word of God and if his soule doe earnestly desire to sucke the sincere and wholsome milke of the word this is a powerfull meanes to nourish his soule to strengthen his faith and make him grow in grace Thirdly by deuine meditation It is noted to be a property of a godly man to meditate on the word of Diuine Meditation God g Psal 1. 2. His delight is in the law of the Lord saith the Psalmist and in his law doth he meditate day and night the word of God is compared to meate which to the end that it may giue nourishment to the body its necessarie that it not onely enter into the mouth and be chewed with the teeth but that it go downe into the stomacke and be digested so likewise to the end that the word of God may giue true and substantiall nourishment to our soules its necessary not only that we heare the word with our outward eares but suffer it to enter into our heart and inwardly digest it by meditation It was one propertie of cleane beasts mentioned in the leuiticall law to h Leuit. 11. 3. chew the cud and he is such a cleane creature who hauing heard the word of God and committed it to his memorie doth afterward meditate vpon the same ponder it in his mind to the end that his faith may be increased that he may be nourished in the truth grow in grace Fourthly by Godly conference the two disciples to 4 Godly conference whom Christ appeared after his resurrection and talked with them said one to another i Luk. 24. 32. did not our heart burne within vs while he talked with vs by the way and while he opened to vs the Scriptures the spirituall communication and heauenly conference which Christ had with the Disciples did heate them inwardly and made their hearts burne within them godly conference spirituall speech and heauenly communication doth inflame the heart with the loue of God doth stirre vp the affections and kindle good desires yea increaseth knowledge and strengthneth faith thus the Word of God which begetteth faith doth also increase nourish and preserue the same The second meanes of increasing faith is the vse and 2 Vse of the Sacraments partaking of the Sacraments For First the Word and Sacraments are as the two brests of the Church whereout the faithfull soule suckes spirituall 1 Nourishing the soule nourishment strength of faith and increase of grace Baptisme giues a Christian admission and entrance into the Church of God whereby he is ingraffed into the mysticall body of Christ and made a member of Christ and by the Sacrament of the Lords Supper the members of Christ are nourished to eternall life Of which nourishment receiued spiritually by faith it is that our Sauiour saith k Ioh. 6. 53 54. Except yee eat the flesh of the sonne of man and drinke his bloud yee haue no life in you Who so eateth my flesh and drinketh my bloud hath eternall life Secondly the Sacraments are a meanes of increasing 2 Confirming the promises of the Gospell and strengthening our faith for they confirme the promises made vnto vs in the Gospell for which cause they are called Seales for like as a man making a grant to another in writing of house or lands for the better confirmation and strenthening of the deede he puts to his seale so the Lord our God to his gracious and mercifull promises made vnto vs in his written Word hath annexed the Sacraments as seales to assure vs of
They were stoned they were sawen asunder were tempted were slaine with the sword they wandred about in sheepe-skinnss and goat-skinnes being destitute afflicted tormented of whom the world was not worthy they wandred in deserts and in mountaines and in dens and in caues of the earth And they that suffered such things were no euill doers they were the seruants of the Lord Iesus they beleeued in Iesus and they suffered such things for the name of Iesus as a testimonie of their faith in Iesus Thus first the Scripture exhorteth vs to patience in suffering The second motiue to perswade vs to patience in suffering 2 The necessitie of afflictions afflictions I take from the necessity of afflictions Afflictions are very necessarie for Christians and For afflictions are therefore are to be endured with patience for First they are trials of our faith and patience God 1 Trials of our faith and patience trieth his children with many afflictions and hard trials trying thereby the constancie of their faith and patience So he tried Abrahams faith when he commanded him to offer his x Gen. 22. 1. 2. sonne his onely sonne Izaak And S. Iames saith y Iam. 1. 3. the triall of your faith worketh patience Afflictions are as necessarie for a Christian as the furnace is for gold of which Solamon hath a Prouerbe z Pro. 17. 3. the fining pot is for siluer and the furnace for gold but the Lord trieth the hearts As the Gold smiths fire trieth which is good gold separating the gold from the drosse so the fire of affliction trieth who is a good christian and who is not discerneth who hath faith and patience and who hath not The Psalmist saith a Psal 66. 10. 11. Thou O God hast prooued vs thou hast tryed vs as siluer is tryed And it followeth thou layedst affliction vpon our loynes The later words expound the former the Lord trieth and prooueth vs by laying affliction vpon vs. How can a mans patience be seene but in time of affliction he is not the patient man who can onely speake of patience and commend patience for a vertue and perhaps exhort others to patience but when affliction is vpon a mans selfe when the burthen of affliction lies heauie vpon his owne shoulders and presseth him downe if he can then struggle against afflictions if he can shew the strength of hiâ— faith and patience to beare the afflictions that lie vpon himselfe patiently and if he can now shew patience himselfe when God trieth his patience this is patience indeede Thus afflictions are necessarie for the triall of our faith and patience Secondly afflictions are necessary to cleanse and purifie 2 Meanes to cleanse our hearts from sinne our hearts to purge our hearts of inward corruptions and to scoure out the filthinesse of sinne that stickes in the heart For this cause afflictions are compared to fire that purgeth and purifieth the Lord shewed Ezekiel the great filthinesse and vncleannesse of the Inhabitants of Ierusalem by a boyling pot whose scum was in it b Ezek. 24 3 4 5 6. Wo to the bloudy City to the Pot whose scum is therein and whose scum is not gone out of it By which was signified that there was much filthinesse amongst the people which must be consumed by the fire of affliction and tribulation Wherfore Iob who was exceedingly afflicted and as it were cast into the very fire of affliction saith c Job 23. 10. When he hath tryed me I shall come forth as gold Afflictions are as necessary for the soule as physicke is for the body If the body bee ouerpressed with grosse and â—uâ—ll humors its necessary that it be purged by phyâ—icke so the souâ—e that is oppressed with the euilâ— humoâ—â—s of sinne with the filthinesse and vncleannes of vâ—câ— iniquity must be purged by afflictions to recouer the health of the soule d Tunc anima purgatur cum propter Deum tribulatur Chrysost ad pop Antiocâ— Hom. 66. The soule is then purged when it is troubled by afflictions and suffers for God The aire if it were not cleansed with windes would prooue infectious the body of man if it want exercise breeds ill humours and standing waters gathers filth so it iâ— with the soule if some windes of afflictions doe not blow vpon vs if we be not exercised with some crosse and be not troubled with some sort of tribulations wee shall abound with the ill humours of vice and iniquity and our hearts will bee a very puddle of filthinesse and vncleannesse Yea without afflictions we shall be euen like Moab of whom it is sayd c Ier 48. 11. Moab hath beene at ease from his youth and he hath setled on his lees and hath not beene emptied from vessell to vessell neither hath he gone into captiuity therefore his taste remained in him and his sent is not changed Thirdly afflictions are necessary for except we suffer 3 Without suffering afflictions we cannot come to Heauen for Christ we cannot raigne with Christ We are spirituall souldiers of Iesus Christ now a man is f 2 Tim. 2. 5. not crowned except he striue lawfully If we would ouercome we must striue if wee would bee crowned in Heauen wee must endure the hardnesse of afflictions on earth and if we would weare the crowne of glory wee must bee content to carry the crosse on our shoulders and to goe after Christ bearing his reproch S. Paul saith g Rom. 8 17. And if wee be children then heires heires of God and ioynt-heires with Christ if so be that we suffer with him that wee may bee also glorified together No glory in heauen without some sufferings on earth But h 2 Tim. 2. 12. if wee suffer wee shall also raigne with him Suffering for Christ goeth before raigning with Christ The way to heauen is by afflictions and tribulations i Acts 14. 22. We must through much tribulation enter into the Kingdom of God If we will come to heauen we must goe as the Israelites went k Psal 66. 12. through fire and through water that is through hard and great afflictions the Israelites are promised the land of Canaan but first they endure much hardnesse in Aegypt they must passe thorow the red sea goe thorow a wildernesse fight many battels and ouercome many enemies before they enioy the promised land Heauen is our promised land but before we can come thither wee must endure much trouble in the world passe thorow a sea of troubles go thorow a wildernesse of thorny tribulations fight many battels against our spirituall enemies the flesh the world and the Deuill and by Faith get the victory and ouercome before wee can sit with Christ in his Throne As Christ also saith l Reu. 3. 21. To him that ouercommeth will I grant to sit with me in my Throne euen as I also ouercame and am set downe with my Father in his Throne Fourthly if we haue
not afflictions we are not the 4 Without afflictions we are no sonnes of God true sonnes of God so saith the Apostle m Heb. 12. 8. But if ye be without chastisement wherof all are partakers then are ye bastards and not sonnes Thus afflictions are necessarie The Third motiue to perswade vs to suffer afflictions patiently I take from the benefit of afflictions what 3 The benefit of afflictions For afflications are is there benefit of afflictions doe afflictions profit a man and is there any good in afflictions yea afflictions as they are necessarie so are they also good and profitable and that diuers waies First afflictions serue greatly for the humbling of a sinner afflictions cause a sinner to search into his owne 1 A meanes to humble vs. heart to finde out his owne waies they make a man know himselfe know his owne waies they make a man know himselfe know his owne sinnes and misery and to see in what danger his soule stands by reason of his sinfull life and so at last through afflictions he is humbled before God A sinner going on in his sinnes is presumptuous high minded stubborne and rebellious against God Like Ephraim who before the Lord chastised him was as a n Ier. 31. 18. Bullock vnaccustomed to the yoke But chastisements and afflictions doe bring downe a sinner bring his necke vnder the yoke and humble him before the Lord as Israel being in great affliction and miserie is humbled and lamenteth thus o Lam. 3. 19. 20. Remembring mine affliction my misery the wormewood and the gall my soule hath them still in remembrance and is humbled in me Manassâ—h king of Iudah a great sinner neuer truly humbled himselfe til the Lord laid great affliction vpon him p 2 Chr. 33. 12. and when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his fathers Secondly afflictions are a meanes to stirre vp many 2 A meanes to stirre vp the graces of God in vs. graces of God in vs and to set them a working as faith hope charity humilitie patience c. as S. Paul saith Tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed Frank incense q Rom. 5 3. 4. 5. being cast into the fire maketh a more excellent perfume and spices being beaten smell much sweeter so a Christian being cast into the fire of affliction tried with the fiery triall maketh a more sweet perfume in the nosthrills of almighty God and being beaten with tribulations smells farre sweeter by the graces which now appeare in him for now are manifested his faith hope charity humility patience c. and now he sends vp the sweete incense of praier Thirdly afflictions are an effectuall meanes to bring 3 A meanes to bring vs neerer vnto God vs neerer vnto God By our sinnes we goe astray from God and wander too and fro in our owne waies and the further that we goe on in our sinnes and the longer that wee continue therein the further off are we from God now afflictions are a meanes to cause vs to turne from our euill way and to returne vnto God r Hâ—s 5. 15. In their affliction they will seeke me early saith the Lord of the people of Israel Dauid saith of himselfe Å¿ Psal 119. 67. before I was afflicted I went astray but now haue I kept thy word and againe he saith t Vâ—â—s 71. it is good for me that I haue beene afflicted that I might learne thy statutes of the Israelites its said u Psal 78. 34 when he stew them then they sought him and they returned and inquiredearly after God Fourthly afflictions are a signe of Gods loue and fauour 4 A signe of Gods loue vnto vs so saith the Apostle x Hâ—b 12. 67. Whom the Lord loueth he chasteneth and scourgeth euery sonne whom he receiueth if ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not yea Christ Iesus the sonne of God though he was y Sine peccatâ— non tamen sine flagello without sinne yet was he not without the scourge of affliction Beniamin was best beloued of Ioseph and the z Gen. 44 12. cup was found in his sack Whom God loueth aboue many others vpon them will he lay afflictions but all for their good because he loueth them Now considering that the Scripture requireth patient Vse 1 suffering seeing wee haue so many faithfull witnesses Patiently to endure afflictions who haue testified their faith by their sufferings and seeing the necessity and benefit of suffering is so great from hence we are to learne willingly to submit our selues vnto God who afflicteth vs cheerfully to put vnder our shoulders to vnder goe the yoke of Christ and patiently to carry his crosse A Christian hauing embraced the Gospell of Christ hauing apprehended Christ by faith and taken vpon him the name and profession of Christ must not thinke to passe to heauen with ease he must looke for some afflictions inward or outward lesse or more a Luk. 9. 23. If any man will come after me saith Christ Let him deny himselfe and take vp his crosse daily and follow me Afflictions and tribulations are the lot and portion of the righteous wherefore our Sauiour saith b Ioh. 16. 33. in the world ye shall haue tribulation And it is a marke of wicked and vngodly men to be without tribulations and afflictions c Psal 73. 5. they are not in trouble as other men saith the Psalmist neither are they plagued like other men But they are as oxen fatted for the day of slaughter for as oxen appointed for the slaughter feede in greene pastures and are fatted in the stalls whereas the oxe that treadeth out the corne feedeth more hardly is vsed to the yoke so the wicked and vngodly for the most part take their pleasures liue at ease spend their daies in prosperity and wordly delights but they are set in d Ver. 18. 19. slippery places God casteth them downe into destruction and they are brought into desolation as in a moment But the righteous though they haue tribulation and endure affliction in this life yet there end shall be peace and quietnesse e Isa 57. 2. He shall enter into peace they shall rest in their beds as saith the Prophet Esay and after this life f Reu. 21. 4. There shall be no more death neither sorrow nor crying neither shall there be any more paine Further seing that so great patience is required in suffering Vse 2 and that afflictions are so necessarie and profitable Against impatience by for euery Christian the consideration hereof serues to reproue all impatience about suffering afflictions and men may offend diuerse waies through impatience as First by murmuring against God when God sends 1 Murmuring against God afflictions vpon
it hath beene for swearing and lying and slandering for railing and reuiling and filthy speaking are thy hands the same for hurting thy neighbour or any thing that is his are they as heauy vpon thy poore neighbour as they haue beene through violence oppression vnmercifulnesse or by any manner of vnâ—ust and vnconscionable dealing and perceiuest thou no change is there no reformation nor amendment of life is thy heart as corrupt as before thy eye as wicked as before thy tongue as diuellish as before and thy hands as cruell and catching as before iudge heereby in what a dangerous state thou remainest as long as thou thus remainest not changed not renewed nor reformed For whosoeuer findes in himselfe no alteration from euill nor reformation of his former euill course nor any good change of life hee is no new creature and if he be not a new creature then he is not in Christ if hee be not in Christ then hath hee no true faith in Christ whosoeuer hath not true faith in Christ cannot be saued So that without reformation there is no saluation By this then the prophane wicked vngodly man may see his danger the common ordinary swearer the prophaner of the Saboth the contemner of Gods Word the disobedient the cruell malicious and vnmercifull man the proud the formcator and adulterer the drunkard the couetous the oppressour the vsurer and extortioner the false accuser the slanderer c these and such like may all see their fearefull and dangerous state none of which as long as they are such can say truely that they are in Christ neither haue they true faith in Christ because they are not new creatures for had they true faith in Christ they would shew some good signe of their faith and this is a plaine and euident signe of faith to bee a new creature to forsake our old conuersation and hence-forward to liue in newnesse of life The consideration whereof ought to bee of force to rowze vp the dull spirits of all such as are yet a sleepe in sinne to awaken them and cause them earnestly to goe about this great and necessary worke of Reformation of life knowing this that our new-reformed life giues euident testimony of our faith in Christ CHAP. XXI Of workes of Mercy WOrkes of mercy are the third outward 3 Workes of Mercy signe and marke of true iustifying faith By workes of mercy and deedes of charity I vnderstand such workes as come a 1 Tim. 1. 5. out of a pure heart and of a good conscience and of faith vnfained as saith S. Paul For the faith whereof I entreat is that which as S. Paul saith b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c Iam. 2. 17. dead faith And that works of mercy and deedes of charity proceeding from a heart purified by faith and from such a one as is iustified by faith in Christ are good outward signes and euident testimonies of true iustifying faith the Scripture witnesseth S. Paul to Titus saith d Tit. 3. 17. These things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good workes S. Iames demands of vaine men which boast of faith without workes e Jâ—m 2. 14 15 16 17. What doth it profit my brethren though a man say he hath faith and haue not workes can faith faith saue him if a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be thou warmed and filled notwithstanding yee giue them not those things which are needfull to the body what doth it profit euen so faith if it hath not workes is dead being alone If a man see a poore Christian naked and cold and hungry and say vnto him alas poore soule get thee to the fire and warme thee but doth not bring him to the fire if hee say get thee clothing to couer thee but giues him no garment if he say get thee meat and fill thy belly but giues him no meat these faire words profit the poore creature nothing at all these pitifull words doe neither warme him nor feede him nor cloath him Now if such a man say hee hath faith he is much deceiued his faith is a vaine and vnprofitable faith for hee sheweth no good signe of his faith by his workes Mary that deuout woman after that she had heard Christ preach and vpon hearing beleeued the Gospell and had true faith in the Sonne of God brought the f Matt. 26. 7. box of very precious oyntment and powred it on the head of Iesus as hee sate at meat And Christ testifieth of her saying g Vers 10. shee hath wrought a good worke vpon mee Zacheus after that the Lord had graciously looked vpon him after that he was conuerted and beleeued begiones to doe good workes to deale his goods to the poore h Luk. 19. 8. Behold Lord the halfe of my goods I giue to the poore before this we heare nothing of Zacheus giuing to the poore or if hee gaue any thing it was little auaileable to him he remaining in impenitency and vnbeleefe but being conuerted and beleeuing Christ now wee heare of his good workes now hee bestoweth almes now he giues to the poore yea now hee deales his goods liberally to the poore Halfe his goods he giues to the poore good workes are sayd to be i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l Ephes 2. 10. Wee are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Good workes are not the procuring nor the deseruing cause of saluation but they are the effects and fruits of true faith m Matt. 12. 33. The tree is knowne by his fruit saith our Sauiour a good tree is knowne to bee a good tree by the good fruit it beareth the good fruit which it beareth giues euident testimony to all men that it is a good tree now good workes are good fruits whereby a good christian giues euident testimony and a demonstratiue signe of his true sauing faith But here I would haue it vnderstood that I limit not workes of mercy deedes of charity only to giuing of The extent of Charity to all duties of mercy both corporall and spirituall almes to feeding the hungry and cloathing the naked c But I extend workes of mercy in the largest sence to all the duties of loue charity to our neighbour to the charitable helping and succouring of any one and euery one that is in any present misery distresse in any neede of helpe
sinne but sinne being brought forth is very foule and vglie to looke vpon a mishapen thing a filthie leper there 's nothing in the world so foule to looke vpon as this childe of wickednesse Consider it in some particulars murther is a bloody sinne the murtherer's hands are full of blood Fornication adulterie are filthy sinns called t Eph 5. 3. vâ—cleannes Drunkennes is a very beast like swinish sinne what a filthy sight is it to see a man made in the Image of God vomiting like a dogge tumbling in the dirt and wallowing in the mire like a swine we finde in the law that there were diuerse washings and purifiings to wash and cleanse the offenders signifiing thereby that sinne is a most filthie thing and that the soule stained with sinne hath neede of much washing Secondly our sinnes are great and that in a twofold 2 Great respect first comparing one sinne with another secondly in their owne nature for they are committed against God who is great in power and infinite Thirdly our sinnes are many they exceede in multitude 3 Manie they are innumerable Insomuch that Dauid saith u Psal 19. 12. who can vnderstand his errours and againe x Psal 40. 12. they are mothen the haires of my head Manasseh in his praier counting the number of his sinnes findes them so greatly to exceede that he saith They are aboue the number of the sands of the sea Hereby it may appeare what manner of knowledge of sinne is required of euery penitent sinner The Second thing concerning the knowledge of sin How a sinner may come to the knowledge of his sinnes Namely by the law is how a sinner may come to the knowledge of his sins S. Paul sheweth that the knowledge of sinne is by the Law y Rom. 3. 20. By the law is the knowledge of sinne The law of God euen the Morall law written in the two tables of stonâ— is the meanes to finde out our sinnes the law of God wiâ—l let vs see our originall sinne by making vs see and know our corruption of nature our euill inclinations and euill dispositions against the law of God Of which S. Paul speakes thus z Rom. 7. 7. I had not knowne sinne but by the law for I had not knowne lust except the law had said thou shalt not couet The law also will let vs see and know our actuall transgressions whether they be committed by thought word or deede against any commandement by the law of God we may see and know our euill thoughts against God and against our neighbour our lustfull thoughts our couetous thoughts our carnall and worldly thoughts our blasphemous words and slanderous speeches and all our sinfull and wicked deedes Yea what euill we haue committed or what good we haue omitted For this cause the Law of God is compared to a looking-glasse for as a man beholding his face in a glasse may see and perceiue the spots and blemishes that are therein so a sinner looking into the law of God and diligently perusing the Commaundements may find out and euidently perceiue the spots and blemisheâ— of his soule Thus a sinner commeth to the knowledge of his sinnes Now whereas there is necessarily required such a particular Vse 1 knowledge of sinne and that the knowledge of To know our selues sinne comes by the law the consideration hereof is first profitable for instruction to teach vs to know our selues This hath beene alwayes held a good precept amongst wise men know thy selfe It s good and profitable for euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to know himselfe to search and try his own heart and by diligent inquirie to find out his owne particular sinnes to know his owne weakenesse and wickednesse his sinnes and his miserie Dauids exhortaâ—ion is a Psal 4 4. commune with your owne heart vpon your bed Enter into your closet yea into the secret chamber of your owne heart there beginne to thinke with your selues there speake vnto your selues there conferre and reason about the spirituall state not of others but of your owne selues And for the better knowledge of our selues we are to How to know our selues consider and search diligently both what we were by Creation and also what we are by corruption through the fall of Adam By Creation man was in a happie and blessed state created in the b Gen. 1. 27. image of God expounded by S. Paul to be c Ephe. 4. 24. righteousnesse and true holinesse But since the fall of Adam man is brought into a farre worse state by reason of sinne so that if a man could d Si bene inspexeris teipsum inuenies materiam contemnendâ— teipsum Stell dâ— contempâ—â— Mundi well looke into himselfe he might finde matter enough to humble yea to contemne himselfe in regard of any goodnesse or worthinesse that is in himselfe and that whether we regard the bodie or the soule of man In regard of the body what is man but earth a vessell of corruption dust and ashes wormes-meat yea a sinfull polluted bodie And for the soule now in the corrupt state infected and polluted with sinne till we be renewed by the Spirit of God till God come vnto vs to cleanse and purifie and sanctifie vs with his renewing grace what are we but as the Scripture calleth vs e Rom. 5. Ver. 6. 8. 10. vngodly sinners enemies of God f Ephe. 2. 13. dead in trespasses and sinnes children of wrath and g Ephe. 5. 6. children of disobedience Yea by nature and of our selues without Christ we are h Râ—u 3. 17. wretched and miserable and poore and blind and naked Besides all this in danger of the i Gal. 3. 10. malediction and curse of God in danger of hell and condemnation and that which augmenteth our miserie and wretched state is that we are the cause of our owne miserie and are no way able to helpe our selues out of our miserie either to purge our selues from our sinnes or to free our selues from the danger oâ— condemnation and eternall death so that a sinner comming to this humble acknowledgement of himselfe in regard of his owne spirituall state and considering seriously what he hath beene what he is may crie out and say with St Paul k Rom 7. 24. O wretched man that I am who shall deliuer me This knowledge of a mans selfe to know his owne sinnes and his miserie to know how wretched and miserable The knowledg of our selues necessarie he is by reason of sinne is veâ—ie necessarie for First vnlesse a man know himselâ—e to be sinfull and 1 For our Humiliation wretched and miserable he will neuer be brought to true l Zanch. de Natur Dei l. 3. c. 3. humiliation but will thinke too well of himselfe trust too much in his owne righteousnesse and boast too much of his owne goodnesse and say with the proud Pharisie
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
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
spirit will I put within you saith the Lord to the Scribes and Pharisies those hypocrites which outwardly did appeare righteous vnto men but within were full of hypocrisie and iniquities our Sauiour saith f Mat. 23. 26. cleanse first that which it within the cup and platter that the outside of them may be cleane also The reason of this is because the heart of a sinner not yet renewed nor sanctified is no better then a filthie puddle sending forth stinking smels and loathsome sauours like a corrupt fountaine from whence floweth vnsauorie and vnwholesome water Hence it is that our Sauiour saith g Mat. 15. 19. Out of the heart proceede euill thoughts murders adulteries fornication thefts false witnesse blasphemies Wherefore reformation and amendment of life must necessarily beginne within whosoeuer would amend his life must first cleanse his heart Thus it appeares both by what meanes and also after what manner amendment of life is wrought in a sinner In the third place I endeauour to mooue the hearts of sinners to amendment of life by these motiues and 3 Motiues to perswade to amendment of life perswasions First the Scripture doth make it manifest that a sinner is not onely to repent of his sinnes past and to forsake his former sinfull life but he must also change his 1 God requireth it euill course amend his life and lead a new life The Prophet Dauid saith h Psal 37. 27. depart from euill and doe good To depart from euill and to doe good are here coupled together The Prophet Esai's exhortation is i Isa 1. 16. 17. cease to doe euill learne to doe well After ceasing from euill followeth learne to doe well Ezechiel saith k Ezek. 18. 21. 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 c. Heer 's not onely required a turning from sinne but also a keeping of the statutes of the Lord and a doing of that which is lawfull and right Iohn Baptist preacheth Repentance in this order first he saith l Mat. 3. 2. 8. Repent ye and after this bring forth fruits meete for repentance Iohn Baptist cals vpon the people first exhorting them to repent and then to amend their liues and to bring forth better fruits S. Paul's exhortation to the Romanes is this m Râ—m 6. 19. as you haue yeelded your members seruants to vncleannesse and to iniquitie vnto iniquitie euen so now yeeld your members seruants to righteousnesse vnto holinesse Manasseh King of Iudah was at the first a verie wicked and idolatrous King n 2 Chro. 33. 3. 4. 5. 6. 7. He built againe the hie places which Hezekiah his father had broken downe and he reared vp altars for Baalim and made groues and worshipped all the hoste of heauen c. And he caused his children to passe through the fire in the valley of the sonne of Hinnom also he obserued times and vsed inchantments and vsed Witch-craft and dealt with a familiar spirit and with Wizards he wrought much euil in the sight of the Lord to prouoke him to anger And he set a carued image the Idole which he had made in the house of God Such was his sinful and wicked life for which the Lord deliuered him into the hands of the King of Assyria and he was carried to Babylon And when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him and he was intreated of him and heard his supplication and brought him againe to Ierusalem into his Kingdome And after this Manasseh Ver. 15. 16. tooke away the strange gods and the idole out of the house of the Lord c. And he repaired the Altar of the Lord and sacrificed thereon peace-offerings and thank-offerings and commanded Iudah to serue the Lord God of Israel Here was his reformation and amendment of life Peter who through fearfulnesse denied Christ saying p Mat. 26. 74. I know not the man afterward vpon his repentance doth with great boldnesse q Act. 4. 8. 9. 10. c. confesse Christ and preach Christ So Paul once r Act. 9. 1. 2. 3. 4. persecuted Christ but afterwards vpon his repentance Å¿ Per. 20. preached Christ to be the Sonne of God Before this he was a Lyon now he is a Lambe before a Wolfe deuouring the flocke now a Pastor and shepheard feeding the flocke before a persecutour of them that professed the name of Christ now a preacher and an earnest perswader of all men to beleeue in the name of Iesus Christ for the remission of sinnes and saluation of their soules Thus the Scripture exhorteth to amendment of life and setteth before our eies examples of penitent sinners who haue not onely forsaken their sinnes but also amended their liues that thereby wee also might be prouoked to amendment of life Secondly to perswade vs to amendment of life consider 1 The necessitie of amendment of life is great For that its necessarie for euery sinner not onely to forsake his sinnes wherein he hath formerly liued but also to reforme himselfe to redresse his wayes and to amend his life For First we are by nature in a corrupt state t Psal 51. 5. shapen in iniquitie 1 By nature we are in a corrupt state and conceiued in sinne u Ephe. 2. 1. 3. dead in trespasses and sinnes children of wrath And therefore haue neede to be renewed and reformed that by grace we may be children of our heauenly Father and sonnes of God It is said of Moab that x Iere. 48. 11. he hath setled on his lees Moreouer his taste remained in him and his sent was not changed It s a dangerous state of the soule when a sinner still remaineth the same and is not changed for if he be not altered and changed from his former euill state and condition if he be not renewed nor reformed then he settles vpon his lees then his taste remaines and his old corruption abides in him still 2 Except we be renewed and reformed we cannot see the kingdome of God Secondly a sinner not renewed nor reformed shall neuer see the kingdome of God for y Joh. 3. 3. 5. except a man be borne againe saith our Sauiour he cannot see the kingdome of God And againe except a man be borne of Water and of the Spirit he cannot enter into the kingdome of God Thirdly except that a sinner redresse his wayes reforme 3 A sinner that will not be reformed casts away his soule his life and bring forth better fruits he casts away his soule and shall vtterly perish The Lord God as one pittying the state and condition of those sinners who will not be perswaded to amend their liues sayth z Ezek. 18. 31. cast away from you all your transgressions whereby you haue transgressed and make you
from repentance but this their hope is a vaine hope and men build this their vaine hope vpon a very weake and deceaueable foundation Some vpon their yong age some vpon the strength of their body and others vpon the pure and good complection One reasons thus I neede not repent yet I am but young I am in my youthfull dayes in the prime of my age in my flourishing yeares I hope to liue yet many yeares I shall haue time enough to repent hereafter it will be time enough for mee to repent when olde age commeth Another thus I feele my body to be strong and lusty I am healthfull I haue no paine nor ake I feele no infirmity neither am I troubled with any disease I shall liue long I neede not repent yet it will be time enough for me to repent when my strength faileth when I feele my selfe grow weake and when sicknesse commeth vpon me Another thus I am of a pure and good complection of a ruddie countenance death will not come neere me I may take my pleasure yet a long time And as for repentance when I beginne to waxe pale and wanne and when I perceiue wrinkles to appeare in my face then I will repent Thus foolish are we to put off our repentance till olde age till the day of death and till the last houre But grant that God suffer the sinner to liue in his vngodly course of life euen till he be olde yet he will hope still to liue a little longer there 's no man so olde but thinkes he may liue yet one yeare longer So vainely doe men please themselues with the hope of long life And this hope of long life harmes many a soule and hinders thousands from speedy repentance They hope to liue long and to enioy many dayes and yeares they say a Isa 56. 19. To morrow shall be as this day b Iam. 4. 14. Whereas they know not what shall be on the morrow The consideration hereof may admonish vs not to Vse deferre our repentance from day to day and from yeare Not to deferre our repentance vpon hope to liue long to yeare vpon hope to liue long for that is but a vaine hope Salomon admonisheth vs well concerning this c Pro. 27. 1. Boast not thy selfe of to morrow for thou knowest not what a day may bring forth That foolish man that boasted himselfe in the multitude of his riches saying d Luk. 12. 19. Soule thou hast much goods layd vp for many yeares take thine ease eate drinke and be merrie and hoped to liue long and to see many yeares found by lamentable experience that his hope was but a vaine hope for he liued not till the next morning For e Ver. 20. God said vnto him thou foole this night thy soule shall be required of thee Let not then the hope of long life encourage thee still to sinne and to doe wickedly but now betimes repent while God giueth thee time and space to repent While God giueth thee to day deferre not till to morrow But repent to day f Heb. 3. 13. While it is called to day lest as the Apostle saith any of you be hardened through the deceitfulnesse of sinne CHAP. XVI Of Motiues and perswasions to repentance of the two first motiues THe Sixt and last thing in the treatise of Repentance 6 Motiues and perswations to Repentance Foure is concerning the motiues and perswasions to repentance which I reduce to foure heads The first I take from testimonies of Scripture The Second from examples of penitent sinners The third from the necessity and The fourth from the benefite of repentance Touching the first the Scripture is plentifull in exhorting 1 Testimonies of Scripture to repentance perswading to turne from sinne and to returne vnto the Lord. Esay saith a Isa 55. 7. Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord. Ezekiel saith repent and b Ezek. 18. 30. turne your selues from all your transgressions Hosea saith c Hos 14. 1. O Israel returne vnto the Lord thy God Ioel saith d Ioel. 2. 13. Rent your heart and not your garments and turne vnto the Lord your God And so the rest of the prophets in the old Testament In the new testament we finde Iohn Baptist the voice of the crier in the wildernesse the preparer of the way of the Lord preaching repentance vnto sinners e Mat. 3. 2. repent ye for the kingdome of heauen is at hand And againe f Vers 8. bring forth fruits meete for repentance And when Christ Iesus himselfe began to preach his first Sermon was of Repentance g Mat. 4. 17. repent ye for the kingdome of heauen is at hand The Apostles of Christ walke in the same steps preaching repentance to sinners S. Peter preached repentance to the Iewes h Acts. 2. 38. repent and be baptised 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 sinns may be blotted out so S. Paul exhorteth the Athenians to repent k Acts. 17. 30. And the times of this ignorance God winked at but now commandeth all men euery where to repent And S. Iames exhorteth saying l Iam. 4. 8 9. cleanse your hands you sinners and purifie your hearte you dooble minded be afflicted and mourne and weepe Thus the Scripture exhorteth to repentance The second motiue to perswade vs to repentance I 2 Examples of peniteÌ„t sinners take from the example of penitent sinners to mooue vs to repentance it is profitable for vs to set before our eyes the examples of penitent sinners who though they haue sinned and done wickedly yet haue repented and returned vnto God Manasseh King of Iudah was a great sinner and for his great sinnes carried to Babylon but being in affliction m 2 Câ—ron 33. 12. 13. He besought the Lord his God and humbled himselfe greatly before the God of his fathers and praied vnto him and he was entreated of him and heard his supplication c. Dauid though he committed adulterie with Bathsheba yet he repented and said n 2 Sam. 12. 13. Psal â—1 4. I haue sinned against the Lord though Peter denied his master Christ yet he repented he was sorrie for his sinne o Mat. 26. 75. He went out and wept bitterly And what shall I more say for the time would faile me to tell of Noah Lot and of Solomon of Marie Magdalen and Zaccheus of the conuerted Iewes of the keeper of the prison conuerted by Paul and of Paul himselfe who as he himselfe confesseth p 1 Tim. 1. 13. Was before a blasphemer a persecutor and inturious but through repentance obtained mercy These are examples written for our instruction that we should not liue in sinne nor goe on in any wicked and vngodly course of life
except he repent For though the Lord be so patient to suffer a sinner to go on in his wicked course of life for a time and doth not punish him for euery transgression yet if for all the long suffering and forbearance of God the sinner will not be brought to repentance but will doe euill still in the end such an impenitent sinner shall be sure to feele the hand of God against him punishing and plagueing him for all his wickednesse according to that saying of Solomon a Eccle. 8. 12. 13. Though a sinner doe euill an hundred times and his daies 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 he prolong his daies which are as a shadow because he feareth not before God So in Esay The Lord saith b Isa 42. 14. I haue long time holden my peace I haue bene still refrained my selfe now will I crie like a trauailing woman I will destroy deuoure at once The Lord is c Supplicij sumeÌ„di tarditatem grauitate compensabit Sâ—uâ—t in Isa flow in comming to inflict punishment vpon wicked and vngodly men yet he will come and when he commeth they shall be sure to feele his heauie hand Thus speakes the Lord concerning that woman Iezebell d Ren. 2. 20. 21. 22. I gaue her space to repent of her fornication and she repented not Behold I will cast her into a bed and them that commit adulterie with her into great tribulation except they repent of their deedes When some told our Sauiour Christ of the e Luk. 13. 1. 2. 3. Galileans whose blood Pilate had mingled with their sacrifices Iesus answering said vnto them Suppose ye that these Galileans were sinners aboue all the Galileans because they suffered such things I tell you Nay but except ye repent ye shall all likewise perish Giuing vs to vnderstand thereby that if men liue wickedly and repent not of their wicked and vngodly life they cannot auoide the iudgement of God but the heauie hand of God will be vpon them except they repent Except they repent they shall perish and the consideration of this that impenitent sinners shall be surely and soundly punished should be a strong motiue to perswade euery sinner to cease from his sinnes to repent of his wicked life and to amend his waies and to the end that this motiue of the punishment of impenitent sinners may pearce more deepely let vs consider the seuerall punishments wherewith God doth vsually plague and seuerely punish impenitent sinners The punishment of impenitent sinners is of three Of three sorts sorts Temporall Spirituall and Eternall The first punishment of impenitent sinners is Temporall 1 Temporall Threefold and that is threefold The first in their bodies The second in their goods and outward state The third In both Touching the first wicked and vngodly men impenitent sinners are iustly punished and plagued in their 1 In Bodie Bodies with some sore disease and grieuous sicknesse to consume and destroy them as the Lord saith in Leuiticus If ye shall dâ—spise my statutes or if your soule abhorre f Leui. 26. 15. 16. my iudgements so that you will not doe all my commandements but that ye breake my Couenant I also will doe this vnto you I will euen appoint ouer you terrour consumption and the burning â—gue that shall consume the eyes and cause sorrow of heart Salomon disswadeth the yong man to auoyd the company of the strange woman by this motiue g Pro. 5. 11. Lest thou mourne at the last when thy flesh and thy bodie are consumed Secondly in their goods and temporall state the Lord 2 In goods and temporall state threatneth the Israelites if they will not hearken vnto him and will not doe his Commaundements but despise his statutes and in the stubbornnes of their hearts walke contrarie vnto him and will not be reformed then he will h Leuit. 26. 16. 18. 20. punish them seuen times more for their sinnes they shall sow their seede in vaine their strength shall be spent in vaine For the Land shall not yeeld her increase neyther shall the trees of the land yeeld their fruits Iob saith of the sinne of Whoredome i Iob 31. 12. it is a fire that consumeth to destruction and would root out all mine increase And Solomon saith k Pro. 23. 21. the glutton and the drunkard shall come to pouertie and drowsinesse shall cloath a man with rags Thirdly sometimes wicked and vngodly men are punished 3 In both both in their bodies and goods in the destruction and ouerthrow of all that they haue because they haue done wickedly and haue not repented of their wickednesse Witnesse the olde world l Gen. 7. 23. euen the world of the vngodly who were drowned in the floud and they their wiues and children their beasts and cattell and all that they had ouerwhelmed in the waters and did vtterly perish m Gen. 19. 24. 25. Sodome and Gomorrah also were distroyed with fire and brimstone from heauen the Lord ouerthrew those cities and all the plaine and all the inhabitants of the cities and that which grew vpon the ground And for their impenitencie are punished with such a sore iudgement that as the Apostle saith the Lord hath made them an n 2. Pâ—t 2. 6. ensample vnto those tâ—â—t after should liue vngodly Thus the Lord punisheth wicked and vngodly men which will not be brought to repentance and amendment of life but continue still in their impenitencie sometimes in their bodies sometimes in their goods and temporall state and sometimes in both Which may admonish vs to liue no longer in sin but Vse to cease from euill to repent vs of our sinnes wherein To cease to do euil that it may be well with vs and ours we haue formerly liued and to amend our liues as wee desire the good and well-fare of our bodies as we wish well to our dearest friends and as we would haue the blessing of God vpon our substance and increase that it may be well with vs and that the Lord may prosper vs in all our wayes For impenitent sinners draw vpon their owne heads temporall punishments yea not onely vpon themselues but likewise vpon their wiues and children and all that they haue The second punishment belonging to impenitent sinners 2 Spirituall is spirituall The Lord oft punisheth impenitent sinners with spirituall iudgments as blindnesse of mind hardnesse of heart and desperation When God iustly leaues the sinner to himselfe And God iustly forsaketh the sinner and leaueth him to himselfe because the sinner hath first forsaken God for o A Deo deserti Deum priores deserunt Pola Synt. t. 2. l. 6. c. 4. wicked men first forsake God before God forsaketh them Now to be forsaken of God and to be left to themselues is a
not repented of their wickednesse shall be cast The second thing in the eternall punishment of impenitent sinners is the greatnesse and grieuousnesse of 1 Vniuersall their punishment the greatnesse whereof appeares in diuerse things For the torment of the wicked in Hell First shall be Vniuersall whole man shall be punished both soule and bodie shall suffer torment i Mat. 10. 28. God is able to destroy both soule and bodie in hell as saith our Sauiour Yea the wicked shall be tormented in all parts nâ—ne shall be free but most tormented in those members wherewith they haue most offended k Et si nihil in toto corpore habebat immune summorum cruciatuum tamen quia quo quis peccat â—â—nitur lingua â—ius praecipâ—â— torquebatur Stel. Carth. in Luc. Diues was tormented in all and euery part but most tormented in his tongue wherewith he had greatly offended We know that a man cannot endure the burning of any member of his body no not of his little finger without great paine and torment O then what an exceeding great torment will it be to be tormented not onely in one but in all parts and members of the bodie When head and heart tongue and eye hand and foote shall all and all at once feele intollerable paine and horrible torment and no part of the bodie be free from torment besides the anguish of soule vexation of minde and continuall horrour of conscience O how great will that torment be Secondly their torment is easelesse they haue no ease in hell neither feele they any metigation of their 2 Easelesse paine for there l Mar. 9. 48. Their worme dieth not and the fire is not quenched Wicked and vngodly men dying in their sins without repentance carrie with them the worme of conscience which is euer biting gnawing stinging them to the heart and will giue them no rest Moreouer they remaine in the flaming fire that is euer burning and neuer goeth out its m Mat. 3. 12. vnquenchable fire and they that are tormented in this fire haue n Rom. 14. 11. no rest day nor night Diues being in hell in torments requested but a small thing to be granted him a drop of water to o Luk. 16. 24. 25. 26. coole his tongue but it might not begranted him no in hell there 's no ease no comfort no mittigatioÌ„ of paine no asswaging of torment there 's nothing but paine anguish vexation and torment nothing but pittifull crying howling wailing and weeping and gnashing of teeth by reason of the intollerable paine and torment which they endure and can finde no ease Thirdly they are hopelesse they that are tormented 3 Hopelesse in that flame of fire haue no hope to be deliuered but must still remaine in that hellish prison and dungeon of darkenesse they haue no hope euer to come to the place of ioy and felicity for the doore is shut and they are shut p Mat. 25. 10. out Besides betwixt them that are in heauen them that are in hell there is a great gulfe as Abraham answered Diues q Luk. 16. 26. Betweene vs and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence Fourthly they are remedilesse there 's no helpe to be 4 Remedilesse had from any there the nearest and dearest friend cannot helpe one another from thence the r Chrys ad pop Antioch HoÌ„ 22. Brother cannot redeeme the brother there parents cannot helpe their children nor children their parents there the husband cannot defend his wife nor the wife yeld any succour to her husband Fiftly their torment is endlesse they which are tormented 5 Endlesse For. in that flame shall endure euerlasting torment their paine shall endure for euer and their torment shall neuer haue end For this cause hell fire is called Euerlasting fire Å¿ Mat. 25. 41. Depart from me ye cursed into euerlasting fire S. Iohn saith t Reu 20. 10. The Diuell that deceiued them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for euer and euer Earthly paines and torments haue an end but hell torments haue no end they that are in hell are tormented day and night without ceasing for euer more The reason whereof is First because the fier of hell can neuer be quenched 1 Hell-fire can neuer be quenched but euer burneth the breath of the Lord like a streame of brimstone doth kindle it and the fire neuer goeth out Secondly at the resurrection of all flesh the soules 2 After the resurrection the bodie shall be incorruptible bodies of all men shall meete together euen of the wicked and then the body shall be changed from a corruptible to an incorruptible state then the body shall be no more subiect to corruption and mortalitie death shall no more seize vpon it for as S. Paul saith u 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortalitie x Iniâ—storum corpora immortalia incorruptibilia quidem passibilia tamen resurgent Bucan The bodyes of the vnrighteous saith one at the Resurrection shall be immortall and incorruptible but yet so as their bodies shall be subiect to punishment and apt to suffer torment Now because the body shall be then no more subiect to death and corruption hence it is that the bodies and soules of the damned in hell shall euer liue together that they may euer be tormented together And they shall be euer tormented in the lake of fire but neuer dead euer burning but neuer consumed The consideration hereof serues First to reprooue those who though they heare of Vse 1 hell and of the torments of hell of the lake of fire and Against those who liue so as if there were no hell brimstone and vnderstand that hell-fire is an euerlasting fire yet not withstanding liue so as if there were no hell nor any place of torment after this life They either are willingly ignorant of this or foolishly perswade themselues that they shall not come thither but without doubt there is a hell y Mat. 5. 29. It is profitable for thee saith our Sauiour that one of thy members should perish and not that thy whole body should be cast into hell againe z Mat. 10. 28. God is able to destroy both soule and body in hell Moreouer a Luk. 16. 24. Diues is tormented in the flame that is in hell-fire which flameth with brimstome And b Act. 1. 25. Iudas is gone to his owne place that is to hell the place of the damned And most certaine it is that to this wofull and lamentable place shall they goe who liue wickedly repent not of their sinns before they depart out of this life but
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
for our soules health or an eternall blessing for the life to come As when wee pray for foode and rayment and things needfull for the preseruation of this life when we pray for repentance for faith hope and charity for patience humility c. When we pray for the enlarging of Christs kingdome for increase of Rules in praying for temporall and spirituall things grace and eternall life Concerning which these rules are to be held First Spirituall and heauenly things may be prayed 1 Spirituall things are to be prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply temporall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with condition for and asked at Gods hands simply absolutely and without condition but corporall blessings and temporall benefits must be asked and prayed for in respect and regard of something else and conditionally namely if God will and if it be good and profitable for vs. So the Leper prayed p Math. 8. 2. Lord if thou wilt thou canst make me cleane I know Lord thou canst make mee cleane if it be thy will so to doe 2 In temporall things we must be content with things necessary not â—â—auing superfluity but in spirituall things we are not limitted Secondly concerning temporall things we must not pray for superfluitie but onely for things necessary so Agur prayeth q Prou. 30. 8. Giue me neither pouerty nor riches feed me with foode conuenient for mee But in spirituall things there 's neither condition nor limitation For we may pray that we may r Colos 1. 10. increase in the knowledge of God that we may Å¿ 1 Thes 4. 1. abound more and more in grace and goodnesse and that we may be t Phil. 1. 11. filled with the fruites of righteousnesse This is profitable for our information in the matter of Prayer and that First to discerne aright what manner of prayers wee Vse make whether they bee supplications or petitions whether 1 To discerne what manner of prayers we make they be prayers and requests made against euils to be auerted remoued or mittigated or whether they be prayers made for the obtaining of any blessing and benefit either for soule or body that so wee may haue a feeling and vnderstanding of what we pray for Secondly to consider well with our selues before we 2 To consider whether the things that we pray for be lawfull pray what things we pray for whether they be things lawfull or vnlawfull whether they be pleasing or displeasing vnto God and whether they be agreeable to the will of God or not Thirdly that we discerne put difference betweene 3 To put difference between temporall blessings and spiriâ—all graces temporall blessings and spirituall graces If wee craue temporall things not to bee greedy of to much but to be content with things necessary and to referre the successe of obtaining the things we desire to Gods will because he knoweth better what is good for vs then wee our selues And for spirituall graces to craue them absolutely for gifts of grace are absolutely necessary to saluation CHAP. VIII Of Thankesgiuing WHat wee are to pray for hath beene shewed The second thing in the matter of 2 Thanksgiuing and praising God for his benefits Prayer is of praising God and giuing him thankes for the benefits receiued Which kind of pâ—ayers the Apostle calleth giuing of thankes or thankesgiuing a 1 Tim. 2. 1. I exhort saith hee that first of all supplications prayers intercessions and giuing of thankes be made for all men Now concerning Thankesgiuing I will shew First how many wayes wee may and are bound to giue God thankes and praise Therein two things Secondly the reasons which may moue and perswade vs to thankesgiuing For the first Thankesgiuing is three fold Or three 1 How many wayes we may praise God Three wayes manner of waies we may and ought to shew our thankefulnesse vnto God The first is with the heart 2 with the tongue 3 by our deeds First Wee are to shew our thankefulnesse vnto God 1 With the heart with the heart we must praise God with our heart and with all our heart with our soule and all that is within vs so Dauid teacheth vs by his owne example saying b Psal 86. 12. I will praise thee O Lord my God with all my heart And againe c Psal 103. 1. Blesse the Lord O my soule and all that is within me blesse his holy name Secondly We are to blesse and praise God with the 2 With the tongue tongue and mouth our lips must shew forth his praise our mouth must be filled with his praise our tongue must sing of his praise When the Lord had brought the children of Israel through the red sea on dry ground and had ouerthrowen the Aegiptians in the midst of the sea d Exod. 15. 1. Then sang Moses and the children of Israel a song of thankesgiuing vnto the Lord. So e Iudg. 5. 1. 2. Deborah and Barak sang a song of thankesgiuing Praising God for their deliuerance from Sisera And Dauid often in his Psalmes praiseth God and stirreth vp others to praise God for blessings and for deliuerances For this cause praises and thanksgiuings are called by the Prophet Hosea f Hos 14. 2. The calues of our lips Signifying thereby that the Lord our God is more delighted with the sacrifice of praise and thanksgiuing then with the killing of oxen or shedding the bloud of Calues Thirdly there is a thanksgiuing to God and a prayfing 3 By our deeds and workes of God by our deedes and workes Our very life conuersation may bring praise and glory to Gods name according to that saying of our Sauiour Christ g Math. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen And this praising and glorifying of God by our deedes and workes is twofold First by our good workes holy life and godly conuersation Twofold we edefie others we incite and stirre vp others 1 Edifying others and prouoking them to doe good by our good example to goodnesse our good example prouokes and drawes on others to doe good to the praise and glory of God this was the commendation of the Church of Corinth for their forwardnesse in contributing to the necessity of the distressed Saints for the Apostle saith h 2 Cor. 9 2. Your zeale hath prouoked very many Secondly they that liue well are an example of vertue 2 Our godly life is a meanes to conuert the wicked and being conuerted to glorifie God and goodnesse to them that are vitious and wicked and as yet vnconuerted the godly life of the righteous is as a light shining vnto them that walke in the waies of wickednesse to prouoke them if at any time God would open their eies that they might turne from darknesse to light and from Sathan to God Wherefore S.
least of all thy mercies and of all the truth which thou hast shewed vnto thy seruant So Daniel confesseth saying u Dan. 9. 7 8. O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces c. And againe he saith O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Fathers because wee haue sinned against thee This was the humilitie of the Centurion who said vnto Christ x Mat. 8. 8. Lord I am not worthy that thou shouldest come vnder my roofe And of the prodigall sonne humbling himselfe before his Father and saying y Luk 15. 21. Father I haue sinned against heauen and in thy sight and am no more worthy to be called thy sonne And this humility in prayer is acceptable with God and is of great force to mooue the Lord to be mercifull vnto vs to encline his eares to our prayers to heare vs and helpe vs in the time of our neede as the Lord promiseth Salomon saying z 2 Chron. 7. 14. If my people will humble themselues and pray c. then will I heare from heauen and will forgiue their sinne and will heale their Land And the wise Sonne of Sirach saith a Ecclus. 35. 17. The prayer of the humble pierceth the clowdes The consideration of this inward humility required Vse in praying serues to reprooue the hypocrisie of those Against those who giue vnto God onely outward worship who in their worshipping of God giue vnto the Lord but onely outward worship they are content according to vsuall custome to bare the head to bow the body and bend the knee as others doe but for humbling of the soule bowing of the heart contrition of spirit and drawing vp of the thoughts vnto God these with many are not or but sleightly performed But what shall it profit thee O man or what reward shalt thou haue if thou vncouerest thy head and couerest thy sinnes if thou bowest thy body and doest not humble thy soule if thou bendest thy knee and hast within thee a hard and stubborne heart or what great thing doest thou if thou onely bringest thy bodie neere vnto God and honourest him with thy lips and tongue when as thy heart is farre from God The outward humbling of the bodie alone may content men but cannot please God the inward humilitie of the heart is most acceptable to God but both ioyned together are best pleasing both to God and man and this of humility in praying The 4 thing required in the framing of our praiers is 4 The auoiding of vaine repetitions in praying Twofold that we be carefull to auoide vaine repetitions And this fault of vsing vaine repetitions stands in two things First in a vaine and idle repeating of the same things making the same petitions againe and againe this is properly called Battologie or vaine repetition 1 Battologie Secondly in multitude of words regarding more the multitude of words and length of time in praying then either the matter of prayer or the sence 2 Polylogie of the words vttered in praying this is properly called Polylogie or much talking Both which are reprooued by our Sauiour Christ saying b Math. 6 7. When ye pray vse not vaine repetitions aâ— the heathen doe For they thinke that they shall Vaine repetition to be auoyded For. be heard in their much speaking Now in praying we must auoide vaine repetitions and much speaking First because that therein there is much labour of the lips but little moouing of the heart which is a thing displeasing 1 It is but lip labour vnto God Secondly because this is the manner of the heathen which know not God wherefore saith our Sauiour 2 It is heathenish when ye pray vse not vaine repetitions as the heathen doe Thirdly God doth not heare men the sooner because of their much speaking and many words for the heathen 3 God doth not therefore the sooner heare them thinke saith our Sauiour that they shall be heard for their much speaking They thinke so but it is not so Fourthly it is not needfull to vse vaine repetitions in praying to the Lord nor to wearie him with much talking 4 It is not needfull for the Lord knoweth what things we stand in need of before we pray as our Sauiour also saith c Math. 6. 8. Be not therefore like vnto them that is the heathen for your Father knoweth what things ye haue need of before ye aske him The consideration of the vnlawfulnesse of vsing vaine Vse repetitions and much speaking in prayer serues to reprooue First those who tie themselues to a set number of praiers 1 Against those who tie themselues to an often repeating of the same prayers and to a strict obseruation of repeating often ouer their praiers as the Lords prayer yea those which are no prayers as the Aue and the Creed the one being but a Salutation and the other a confession of our Faith Secondly here they are reprooued who in their conceiued 2 Against those who in their conceiued praiers vse often repetitions praiers either through want of knowledge or affecting length of time vse many words and often repetitions of the same things and for the most part disorderly placed Here it may be demanded whether the vsing of long Quest prayers be lawfull or whether long-praying be not forbidden vnder that which our Sauiour calleth much speaking I answer if any one vse many words to prolong the time pleasing himselfe in the multitude of words and Answ priding himselfe in this that he is able to hold out long in praying though it be with sundry repetitions of the same things this is sinnefull but a long praier is not simplie vnlawfull And that is not properly said to bee a long prayer wherein there is nothing d Loâ—ga non est in quâ— nihil redâ—ndat superfluous nor idle but that is a long prayer which abounds with superfluity of speech hauing little matter but manie words and many repetitions of the same things that 's a long and a tedious Praier CHAP. XV. Of Feruencie and Perseuerance in Prayer THE fift thing necessarily required in praying 5 Feruencie in Prayer is Feruencie in Prayer Of which Saint Iames saith a Iam. 5 16. the effectuall feruent Prayer of a righteous man auaileth much Praier auaileth much but what praier is it that auaileth much It is the feruent and earnest Praier We haue sundrie examples in the Scriptures of this feruencie in praying Dauid praieth thus b Psal 17. 1. Heare the right ô Lord attend vnto my cry giue eare vnto my Prayer that goeth not out of fained lips Againe hee prayeth saying c Psal 130. 2. Lord heare my voice let thine eares bee attentiue to the voice of my supplications And againe d Psal 39. 12. heare my Praier O Lord and giue eare vnto my crie hold not thy peace at my teares So Daniel
my brethren prouoke not the Lord our God to anger For if he will not helpe vs within these fiue daies he hath power to defend vs when he will euen euery day or to destroy vs before our enemies Doe not bind the counsels of the Lord our God for God is not as man that he may be threatned neither is he as the sonne of man that he should be wauering Therefore let vs wait for saluation of him and call vpon him to helpe vs and he will heare our voice if it please him Not to waite on the Lord for deliuerance but to prescribe the Lord a time to helpe vs is a prouoking of God a binding of the counsels of God a tempting of God and a limiting of the Lord who may not be limited for God though he be t Liberalis est Deus sâ—d liber liberall and bountifull to bestow his blessings vpon vs and to helpe vs yet he is free he is not tyed nor bound to man neither is he to be limited and appointed by man Say not thou then I haue praied so long and so often and yet the Lord doth not heare doth not deliuer me what should I pray any longer take heede be not of this minde let no such words proceede out of thy mouth for if the Lord doe deferre to heare vs and helpe vs when we call vpon him in the time of our need The Lord often deferreth the granting of our requests it is not because the Lord is either vnable or vnwilling to helpe vs but for other ends as First to exercise vs in praying to cause vs to pray more 1 To exercise vs in praying feruently and to make vs crie and call vpon the Lord more earnestly as did the woman of Canaan Secondly the Lord doth not alwayes yeeld to grant 2 That we may receiue the blessings of the Lord with greater ioy and thankfulnesse vs our requests at the first asking but oftentimes suffereth vs to aske once and twice yea manie times before he be pleased to answere vs and grant our requests that when he heareth vs and granteth vs the things which we prayed for we may receiue the same with greater ioy thankefulnesse That as when we wanted such blessings we prayed earnestly so when we haue receiued his blessings we should praise him heartily And this also of Perseuerance in Prayer CHAP. XVI Of praying in Faith also of praying according to the will of God and in the name of Christ THe seauenth thing required in making our praiers is to pray in Faith without doubting When 7 To pray in Faith we pray we must beleeue that God will heare vs and grant our requests being lawfully made Of this our Sauiour Christ saith a Mat. 21. 22. all things whatsoeuer you shall aske in Prayer beleeuing you shall receiue If you beleeue you shall receiue So saith S. Iames b Iam 1. 5. 6. 7 If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him But how must he aske the Apostle answereth let him aske in faith nothing wauering for he that waueth is like a waue of the Sea driuen with the wind and tossed For let not that man thinke that he shall receiue any thing of the Lord. And St Paul saith c 1 Tim. 2. 8. I will therefore that men pray euery where lifting vp holy hands without wrath and doubting This is the trust and confidence that we haue in making our praiers vnto God that God is able to heare vs and grant our requests and also that he is willing and for his truth and promise sake for his goodnesse and mercie sake he will heare vs and grant the things which we lawfully craue at his hands in this confidence the Leper said vnto Christ d Mat. 8. 2. Lord if thou wilt thou canst make me cleane e Potentiam credo veluntatem spero I beleeue thou canst I hope thou wilt make me cleane Thus ought we to pray in faith without doubting Here they are reprooued who are fearefull and faint-hearted Vse in prayer being distrustfull and wanting boldnesse Against those who in praying are weak-hearted doubtfull of being heard to approach to the throne of grace the distrustfull man saith thus to himselfe to what end should I pray God doth not heare me and if I make my supplication the Lord will not deliuer me And by reason of these distrustfull thoughts he either praieth not or praieth but sleightly and weakly fainting and doubting But hearken ô man and consider God saith vnto thee f Psal 50. 15. call vpon me in the day of trouble I will deliuer thee and Christ maketh thee this promise g Mat. 21. 22. all things whatsoeuer ye shall aske in prayer beleeuing if you beleeue you shall receiue O then cease not to pray to the Lord for helpe and deliuerance because the Lord bids thee pray and promiseth deliuerance but pray that thou maist haue faith to beleeue that the Lord will helpe thee and deliuer thee For if thou be faint-hearted and beleeue not thou shalt obtaine nothing And the reason wherefore thou art not helped and deliuered is either because thou doest not pray or not pray in faith not beleeuing but doubting Hence it is that the wise sonne of Sirach saith h Ecclus. 2. 13. Woe vnto him that is faint-hearted for he beleeueth not therefore shall he not be defended The eight thing required in the manner of making an 8 To pray according to the wil of God acceptable prayer vnto God is that we make our prayers according to the will of God Concerning which Saint Iohn saith i 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. Here is a promise that if we aske at Gods hands things needfull forvs he will heare vs but here is also a condition set downe we must aske according to his will Which asking according to the will of God stands in two things Standing in two things First that we pray for spirituall and heauenly things 1 Asking spirituall things simply and temporall things conditionally for graces accompanying saluation as for faith knowledge and repentance and godly sorrow for pardon and remission of sinnes for hope and charitie for patience and humilitie and for all other graces needfull for our soules health as also for increase of grace simply and absolutely for these things are necessarie to our saluation and we are assured that God will grant vs these things if we pray for them aright God is willing to bestow vpon vs graces in this life which may bring vs to glorie in the life to come Wherefore it is that St Iames saith k Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth
stones and the dust and licked vp the water that was in the trench Secondly in the lower regions as to stay the heauens from rayning a long time together and againe to open the windowes of heauen to bring downe raine Such 2 In the lower regions power had Elias also as witnesseth S. Iames d Iam. 5. 17. 18. Elias was a man subiect to the like passions as we are and he prayed earnestly that it might not raigne and it rained not on the earth by the space of three yeares and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit thus in the heauens aboue Secondly Prayer hath auailed much in the watâ—rs to stay their violent force from drowning the seruants of 2 In the waters the Lord which efficacie was in the praier of Ionah who being in the e Jon. 1. 17. Belly of the fish three dayes and three nights Yea euen f Ion 2. 1. 2. 3. 5. 10. In the deepe in the midst of the seas the flouds compassing him about all the billowes and waues passing ouer him and the weedes being wrapt about his head then he praied vnto the Lord his God out of the fishes belly And the Lord heard him and the Lord spake vnto the fish and it vomited out Ionah vpon the dry land Thirdly in the earth causing springs of waters to appeare 3 In the earth in dry places yea making the hard rocks to gush out water in abundance As at the praier of Moses for when the people murmured for want of water g Exod. 17. 4. 56. Moses cried vnto the Lord And the Lord answered him and bade him smite the rocke and there should come water out of it that the people might drinke and Moses did so in the sight of the Elders of Israel Lastly praier hath bene of force to cast out the fiercest 4 In hell ouer the euill spirits Diuells of hell when our sauiour Christ had cured the Iunatike and had cast out the Diuell which thing the disciples could not doe and demanded of Christ saying h Mat. 17. 19. 20. 21. Why could not wee cast him out Iesus said vnto them Because of your vnbeleife c. Howbeit this kind goeth not out but by prayer and fasting Thus prayer auaileth extraordinarily Secondly ordinarily a righteous mans prayer auaileth 2 Ordinarily Twofold much both for The remoouing of euill and for The procuring of good and that in regard of both 1 In regard of the Bodie and that Bodie and Soule First praier auaileth much for the remoouing of euill from the body whether it be 1 Remoouing euills from the Bodie Twofold A common calamitie or Anie priuate affliction For the First praier auaileth much to deliuer from common calamities which may hurt a mans bodie or 1 Common calamities happen to his temporall state as from the sword famine pestilence or any grieuous plague From the sword from the hand of the enemie as it deliuered Hezekiah king of Iudah from the power of Senacheriâ— King of Assyria for hauing receiued a most blasphemous Letter from the King of Assyria he i 2. Kin. 19. 14. 15 went vp into the house of the Lord and spâ—ead it before the Lord. And Hezekiah prayed before the Lord and the Lord heard his Prayer and his prayer so preuailed with the Lord that the Lord sent his Angell to fight for Hezekiah against his enemies for k Veâ— 35. it came to passe that night that the Angell of the Lord went out and sinote in the camp of the Assyrians an hundred fourescore and fiue thousand Prayer also auaileth much in the time of famine and dearth wherefore the Lord saith l Isa 41. 17. when the poore and needie seeke water and there is none and their tongue faileth for thirst I the Lord will heare them as if he had said if there be scarcitie and dearth in the land let the people pray vnto me and I will heare them So also in the time of plague and pestilence prayer auaileth much with God for the turning away of the heauy hand of the Lord thus the plague was stayed in Israel when m Num. 16. 46. 47. 48. Aaron tooke his censer and put sire therein from the Altar and put on incense and made an attonement for the people he stood betweene the dead and the liuing and the plague was stayed This sweete incense is holy and deuout Prayer ascending vp to the throne of God able to stay the plague And prayer auaileth against any other iudgement that hangeth ouer a people as the Niniuites elcaped a great iudgement threatned against them and the Lord was mooued to n Ion. 3. 8. 9. 10. turne away from his fierce anger when the Lord saw that they repented and cryed mightily vnto God Thus prayer auaileth in common calamities Secondly Prayer auaileth much in priuate afflictions 2 Priuate afflictâ—ons to helpe and deliuer vs in time of perill and danger in time of sicknesse and from the danger of death Dauid sheweth vs that being in distresse he prayed vnto the Lord and the Lord heard him o Psal 18. 6. In my distresse saith he I called vpon the Lord and cryed vnto my God he heard my vâ—ice out of his temple and my crie came before him euen into his eares And prayer is an effectuall meanes to preserue and saue in the time of sicknesse so S. Iames saith p Iam. 5. 15. the Prayer of faith shall saue the sicke and the Lord shall raise him vp by this means it pleased the Lord to saue Hezekiah's life for Hezekiah being q Isa 38. 1. 2 4. 5. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and added vnto his dayes fifteene yeeres Thus praier auaileth for the remoouing of euill from the bodie and temporall state Secondly prayer also auaileth much for the procuring 2 Procuring good to the bodie of good to the bodie and temporall state for by praier it is that the Lord giueth vs things needfull for this present life as food and raiment and things conuenient for the preseruation of this life S. Iames saith r Iam. 1. 17. Euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights and againe he saith Å¿ Jam. 4. 2. 3. ye lust and haue not ye kill and desire to haue and cannot obtaine ye fight and warre yet ye haue not because ye aske not Ye aske and receiue not because ye aske amisse that ye may consume it vpon your lusts Where the Apostle sheweth that the way and meanes to obtaine good things blessings and benefits at the hands of God is by Prayer asking them of God but so as we aske aright and aske things needfull to a good end not prodigally to waste and consume them vpon our lusts Thus praier auaileth concerning the bodie and temporall
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit
vntill this houre and at the ninth houre I prayed in my house by which it is euident that Cornelius did not onely fast but also prayed when he fasted he spent the day of his fast in holy thoughts in heauenly meditations and deuour prayer Secondly vpon the day of our fast we ought to doe workes of Charitie to feed the hungrie to cloath the 2 To do workes of charitie naked to reliue the oppressed c. i Isa 58. 6. 7. Is not this the fast that I haue choson saith the Lord to loose the bands of wickednesse to vndoe the heauie burdens and to let the oppressed goe free and that ye breake euery yoake Is it not to deale thy bread to the hungrie and that thou bring the poore that are cast out to thy house When thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh That is a good fast when as to our fasting we ioyne mercie and charitie No man should fast out of a couetous minde to spare the more but so much as he spareth by fasting he should giue to the poore Lastly if our fast be a priuate fast we must fast in secret 4 To fast in secret and not like the Pharisies desire to be seene and knowne of men that we fast It is sufficient that our fasting be knowne vnto God of this our Sauiour Christ saith k Math. 6. 16. 17. 18 when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appeare vnto men to fast verily I say vnto you they haue their reward But thou when thou fastest annoint thy head and wash thy face that thou appeare not vnto men to fast but vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly This of the right manner of fasting The second thing in fasting is the right vse and end 2 The right end of fasting Twofold of fasting The ends whereunto fasting serueth are two The first is to tame the flesh and to bring the bodie vnder S. Paul sayth l 1 Cor. 9. 27. I keepe vnder my bodie and bring it 1 To tame the flesh into subiection and how he kept vnder his bodie and how he brought it into subiection he sheweth when he saith I was m 2 Cor. 11. 27. in wearinesse and painfulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse By these meanes Paul humbled his bodie and brought it vnder The second end of fasting iâ— to humble the soule Of 2 To humble the soule which Dauid saith n Psal 35. 13. I humbled my soule with fasting When the Lord humbleth vs with any crosse and affliction we should then humble our soules vnder the hand of God by fasting weeping and mourning as saith the Lord by the Prophet Ioel o Ioel. 2. 12. therefore also now saith the Lord turne ye euen to me with all your heart and with fasting and with weeping and with mourning These are the right ends of fasting The third thing which I obserued in a religious fast 3 Fasting how a helpe and furtherance to Prayer is that fasting after the right manner and for the right ends is a great helpe and furtherance to our prayers For First Fasting is a meanes to prepare vs the better to prayer and to stirre vp our deuotion the more in calling 1 Stirring vp our deuotion vpon the name of the Lord it is said of p Luk. 2. 36. 37. Anna an auncient widdow in Israel that shee serued God with fastings and prayers night and day She both fasted prayed the more diligently that shee fasted the more deuoutly shee prayed So Dauid saith q Psal 35. 13. I humbled my soule with fasting and my prayer returned into mine owne bosome The humbling of his soule with fasting gaue good successe to his Prayer Wherefore S. Chrysostome saith that r Jeiunium est schola precum Chry. de â—eiuâ— fasting is the Schoole of Prayer For by fasting we learne to pray The leane fowle ouerflieth the Hawke whereas the fat one is soone ouertaken so the soule of a Christian that is humbled with fasting doth more easilie mount vp towards heauen by diuine contemplation and heauenly meditation and more easily escapeth the temptation and snare of the Deuill Secondly fasting is a verie great helpe and furtherance 2 Helping to get the masterie ouer some great sinne to Prayer As when a sinner hath committed some great sinne hainous transgression or is troubled with some raigning sinne it may be that Prayer alone will not serue to obtaine remission and to driue out that rebellious master-sinne but to the end that such a sinner may more fully expresse his true and vnfained repentance by godly sorrow and heartie mourning for his sinnes that he may the more humbly confesse his sins and more earnestly crie and call for mercie that he may turne away the displeasure of almighty God and that he may obtaine mercie and finde fauour with God hee must ioyne to his Prayer fasting So Å¿ 2. Sam. 12. 16. Dauid besought God for the child and Dauid fasted and went in and lay all night vpon the earth Dauid prayed for the child when it was sicke Dauid besought God for the childe and to the end that his prayer might be more effectuall he humbled his soule with fasting Fasting was a meanes to helpe and further his prayer Some sinnes are like that kinde of Deuils which could not be cast out but by t Mat. 17. 21. Prayer and fasting Some sinnes will not easily be cast out of men hearts but with much adoe with much sorrow and manie teares with fasting and praying Now whereas fasting performed after a right manner Vse and to right ends is such a helpe and further ance to praier Against those who cannot endure to fast the consideration hereof serues to reprooue manie in our age and time who cannot away with fasting And they are specially of two sorts either belly-gods whose mindes are so much vpon their belly and take so great delight in pampering the flesh that nothing almost can so disquiet and discontent them as that their hoâ—low paunch should misse it vsuall filling or they are nice and daintie ones such as fare delicately and feed curiously fasting say they is an enemie to health it filles the bodie full of winde vpon which manie iâ—firmities may grow but remember ô man whosoeuer thou art consider that Diues who u Luk. 16. 19. fared sumptuously euery day is now in x Ver. 23. 24. hell in torments and cannot obtaine so much as a drop of water to coole his tongue And heare all ye nice and daincie ones who are so afraid of hurting your bodies with fasting are you so good Physicians for your bodies and haue you no skill nor care to phisicke your
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
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
those that goe to law for small offences and the least iniuries wrongs in all the sorts and degrees thereof reprooues those who though they can it may be moderate their passions in some measure from rash anger and bridle their tongues from reproachfull speeches yea and hold their hands from fighting yet for small offences and the least iniuries will take a course by law and sue their neighbour if they haue neuer so little aduantage by law if the wrong done either by word or deed will beare an action then forth with to the law But it hath beene declared that a man ought to vse the law but for necessity not for euery offence nor for euery wrong but for great wrongs and offences of the highest nature Men should goe to law as they goe to Phisicke if a man should for euery distemper in his body for euery paine and griefe goe to Phisick he would in the end bring his body to a low state and cause it to decay so if a man for euery offence and trespasse for euery wrong and iniurie will be running to law and accustome himselfe to that troublesome and vnpeaceable course of life he may in the end bring himselfe to a low state and cause his substance to decay wherefore S. Paul saith Å¿ Gal. 5. 15. If ye bite and deuoure one another take heed ye be not consumed one of another And howsoeuer a contentious and an vnpeaceable minded man may be perhaps well for his outward state yet concerning his soule he can be in no good state for a man that is giuen to continuall contentions and tearmelysuits of law hath little quietnesse of minde and is in great danger to loose charity meekenesse patienc yea peace of conscience The want of this patience in suffering wrong is a great cause of so many needlesse and some endlesse suits in law and those manie times for small wrongs and iniuries which greater then those many a patient minded man would haue bene content to haue put vp Hence it is that Courts are so full of matters of controuersie t 1 Cor. 6. 5. I speake to your shame saith the Apostle is it so that there is not a wise man amongst you no not one shall be able to iudge betweene his brethren what none that is able or wise enough to iudge of your controuersies but you must needes goe to law one with another I dare say it that if men had this rare gift of patience to suffer wrong at least in some measure there would not be such suites at law but matters of controuersie might be ended by some discreet men without law except they were wrongs of a high nature as endangering a mans life or bringing infamie and reproach to his good name or except they were trialls of titles of possessions and inheritance other lesser matters might be ended at home Thirdly here they also are reproued who are hard-hearted 3 Against those that will not forgiue their enemies against those that haue offended them and will not be moued to forgiue them and if they doe forgiue them it is with some but from the lips not from the heart But we ought to forgiue our enemies Reasons to mooue vs and that freely First we ought to forgiue our enemies and that 1 To forgiue because First because Christ bids vs forgiue u Luk. 17. 3. 4. If thy brother trespasse against thee rebuke him and if he repent forgiue him And if he trespasse against thee seauen times in a day 1 God commandeth vs. and seuen times in a day turne againe to thee saying I repent thou shalt forgiue him Secondly because Christ forgaue his enemies as hath 2 Christ forgaue his enemies beene formerly shewed and therefore we ought to forgiue our enemies Thirdly except we forgiue we can haue no forgiuenesse our selues If we forgiue not men God will not 3 Except we forgiue we cannot be forgiuen forgiue vs x Mat. 6. 14. 15 If ye forgiue men their trespasses your heauenly father will also forgiue you saith our Sauiour Christ but If ye forgiue not men their trespasses neither will your Father forgiue your trespasses So Christ our Sauiour teacheth vs to pray y forgiue vs Vers 12. as we forgiue teaching vs therby a necessitie of forgiuing one another as we would haue God to forgiue vs. For no man can pray with his heart Father forgiue with any assurance that God will forgiue him except he haue a heart to forgiue his brother Secondly we are not onely to forgiue but to forgiue 2 To forgiue freely freely and from the heart some it may be may be perswaded to be friends in outward shew be pleased for the present to ioyne hands perhaps when they meete together to moue the cap and say Good morrow and good euen and yet secretly carrie a grudge and owe their neighbour an ill turne and if opportunitie serue will pay it him This forgiuenesse is counterfeit and dissembling not from the heart but our Sauiour teacheth vs to forgiue one another z Mat. 18. 35. from our hearts The heartie forgiuenesse is the true forgiuenesse I conclude this point with the exhortation of the Apostle S. Paul * Ephe. 4. 32. Be ye kind one to another tender hearted forgiuing one another euen as God for Christ's sake hath forgiuen you Now God for Christs sake doth forgiue vs freely so ought we and so let vs freely and from our hearts forgiue one another CHAP. XX. Of Reformation of life THe second outward signe of true iustifying faith is Reformation of life That the reformation 2 Reformation of life of a mans former euill course of life is an apparent signe and euident testimonie of true faith in Christ is verified by that saying of S. Paul a 2. Cor. 5. 17. if any man be in Christ he is a new creature Now to be in Christ is to haue true faith in Christ whereby a Christian is ingrafted into Christ is made a member of Christ and liues in Christ as the branch in the vine for by faith Christ liueth in vs and we in him As St Paul sayth of himselfe b Gal. 2. 20. I am crucified with Christ Neuerthelesse I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God By faith we abide in Christ yea dwell in Christ and he in vs. And the outward signe of this our being in Christ by faith is to be a new creature c Ioh. 15. 1. 2. I am the true vine sayth Christ and my Father is the husbandman Euery branch in me that beareth not fruit he taketh away d Ostendens sine operibus neminem in Christo esse posse Chrys in Ioh Hom. 75. Shewing thereby that without workes no man can be in Christ Christ is the true vine and euery faithfull soule is a branch of
to doe euill And to forsake the euill way t Isa 55. 7. Let the wicked forsake his way Zophar's counsailero â—oâ— is to put iniquity from him u Iob. 11. 14. if iniquity be in thy hands put it fâ—â—r away and let not wickednesse dwell in thy tabernatles Ezekiel exhorteth to cast away our sinnes and transgressions x Ezeck 18. 31. Cast away from you all your transgressions wherby you haue transgressed Our Sauiour Christ saith to the man whom he had healed y Ioâ— 5. 14. sinne no more Giuing vs to vnderstand that a sinner ought to forsake his sinnes to cease from euill and to doe wickedly no more Thus the Scripture exhorteh to the forsaking of sinne 2 The necessitie of forsaking sinne Secondly the forsaking of sinne is very necessarie for First It puts a difference betweene the true and sound repentance of penitent sinners and the counterfeite 1 It puts a difference betwene true and false repentance fained repentance of hypocrites Pharao seemed to repent for he said z Lxod 9. 27. I haue sinned this time the Lord is righteous and I and my people are wicked But yet his repentance was not sound nor true for after this a ver 34. He sinned yet more and hardned his heart He did not forsake his sinne So Ahab made a good outward shew of repentance when he bumbled himselfe with b 1. kin 21 27 29. Fasting and lying in sackcloth Yet his heart was not right in the sight of the Lord for he did c ver 25. Sell himselfe to work wickednesse And after that he had thus humbled himselfe he d 1 Kin. 22. 8. hated the Prophet of the Lord Micaiah and e ver 27. put him in prisou But such is not the repentance of the children of God for they do not only humble themselues and confesse their sinnes but they forsake their sinnes they cease to doe euill and sinne no more We read not that Noah was drunken more then once Dauid after that he was reproued by Nathan the Prophet for his adulterie with Bathsheba committed adultery no more Peter after that he had wept bitterly for denying his master denied him no more and Paul when he repented of persecuting the Church ceased from his sinne and persecuted no more Thus by the forsaking of sinne it may be discerned who are truely turned vnto God and who are not Secondly except we forsake our sinnes and cease to 2 Except we forsake our sins nothing that we doe can please God doe euill nothing that wee doe can be acceptable and well pleasing vnto God I instance in prayer a dutie of piety a thing commanded by the Lord himselfe yet to the Iewes he saith f Isa 1. 15. 16. 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 bloud Wash ye make you cleane c. Shewing thereby that as long as they remained in their sins without repentance and amendement of life and would not cease from their euill waies nor forsake their sinnes their prayers were powred out in vaine The Scribes and Pharisees those hypocrites did in outward shew performe many good duties for they gaue g Mat. 6. 1 c. almes they fasted and prayed which were all good in themselues duties required of God but inasmuch as they did them for hypocrisie and for vaine-glory seeking the praise of men they had no reward from God Wherefore one saith h Seducunt scipsos qui Eleemosynas dant a peecatis non cessant Aug. Euch. cap 74. They deceiue themselues who giue almes and yet cease not from their sinnes Such is the necissity of forsaking sinne Thirdly the forsaking of sinne is good and profitable for a sinner both in regard of his temporall and spirituall state 3 The benefit of forsaking sin Two-fold First in regard of a mans temporall state the forsaking of sinne and iniquity brings outward prosperity and happinesse Of this Zophar speakes thus to Iob i Iob 11. 14. 15. c. if iniquitie 1 To a mans temporall estate Prosperity be in thy hands put it farre away and let not wickednesse dwell in thy Tabernacles Here 's putting away iniquitie and forsaking of sinne Now heare what benefit comes thereby Thou shalt lift vp thy face without spot c. Thou shalt not feare thou shalt forget thy miserie Againe hee saith Thou shalt take thy rest in safety thou shalt lye downe and none shall make thee afraid yea many shall make sute vnto thee Such outward blessings and benefites come by the forsaking of sinne Secondly concerning a mans spirituall state the 2 To his spirituall state soule of him that forsaketh his sinnes shall bee blessed For First he shall obtaine mercy of this Salomon saith 1 Mercie k Pro. 28. 13. He that couereth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercy Secondly his sinnes shall be remembred no more So 2 No more remembrance of sinne hath the Lord promised by Ezekiell l 1 〈◊〉 18. 21. 22 If the wicked will turne from all his sinnes that he hath committed and keepe all my statues and doe that which is lawfull and right hee shall surely liue he shall not die all his transgressions that he hath committed shall not be mentioned vnto him This doctrine of the forsaking of sinne serues to reprooue Vse First those sinners which continue in sinne and goe 1 Against those that continue in sinne on in an vngodly course of life for many will not bee reformed but hate instruction and despise counsell they will not bee brought to repentance neither will they forsake their sinnes But a sinner that continueth Continuance in sinne is dangerous for still in his sinnes and goeth on in an vngodly course of life knoweth not into what a dangerous state he bringeth his soule for First by continuing in sinne hee clogges his conscience 1 It ouer-burdeneth the soule with sinne and presseth his soule with an intollerable burden of sinne the wiseman saith m Ecclus. 7. 8. The soule groweth worse thereby Binde not one sinne vpon another for in one thou shalt not be vnpunished A wise man will not ouer-load his beast lest his beast fall downe vnder his burden What a foolish man is he then that will ouer-load his soule with the most waighty burden of sinne Secondly by continuing in sinne the soule growes worse for by a continuall committing of sinne there is a continuall decaying of grace and the harder will it be to repaire againe the spirituall state of the soule Like as when a mans house beginnes to decay if it be not repaired in time the longer that it continueth so the more chargeable will it be in repairing it and if a man haue any infirmity and disease in his body or any wound or sore if