coldly from vs without heart or life because wee stand not strongly perswaded in our hearts that wee shall fare the better for our prayers and shall neuer returne emptie handed from the Lord. Q. What are the Reasons A. The first is taken from the kingdome or gouernment of God q. d. Lord thou art our king And therefore as it is for the glory of a King that his Subiects bee in good state safe from their enemies and abounding with all good things So thou Lord shalt much commend thy selfe and thy gouernment to the world if thou prouidest well and sufficiently for vs who bee the worshippers and seruers of thee Q. Is this consideration so full of comfort A. It must needs yeeld all the children of God great comfort that the kingdome is come into their Fathers hand and hee hath taken vpon him the care and the prouision for them who sitteth at the sterne of the world and doth whatsoeuer he will both in heauen and earth Psal. 97. 1. Q. What is the second Reason A. The second is taken from the power of God q. d. Lord I haue asked nothing but thou art able to giue it My wants bee not so many but thou art able to supply them My sinnes bee not so great but thou canst for giue them My enemies bee not so strong but thou canst subdue them I therefore cannot but haue great hope seeing it is in thy power and hand to doe mee good Q. What is the third Reason A. The third is taken from the glory of God Indeed if wee pray not then it is our fault if wee speed not well But if wee pray in Faith and reuerence and make our requests known vnto the Lord then it shall bee for the Lords honour to be as good as his word and hee shall get himselfe great praise in the world by hearing the poore and weake prayers that bee made vnto him Q. What learne wee by this A. That the Lord hath ioyned his owne glory with our good and therefore will heare vs and blesse vs if it bee but to hold vp his owne estimation and honour in the world Ezek. 36. 22. Q. What other sense doe these words yeeld vs Thine is the Glorie A. Whatsoeuer gift or Grace thou shalt bestow vpon vs wee will wholly imploy it to thy honour wee will rather seeke thy glory then our owne praise or peace or pleasure in the good vse of it Psal. 81. 8. Q. What learne wee by this A. That seeing wee aske health and peace and plenty to this end that wee may glorifie God the better that when wee haue these things wee bee not found to bee farre lesse carefull of it then before we had them Deut. 32. 15. Q. What else doe you note in these Reasons A. That all the Reasons bee from without vs and none from within vs there being nothing in the best of vs in the merit and worthinesse whereof wee may thinke to bee hear whatsoeuer enclines the Lord to heare vs it is chieflly and wholly in himselfe and not in vs Dan. 19. 18. 19. Q. What is that other meanes of strengthening Faith A. The Sacraments Q. Whence haue the Sacraments their name A. Of the Latine word Sacramentus which signifies an oath whereby Souldiers were woont to binde themselues to be true to their Captaines So in the Sacraments wee sweare and binde our selues to bee true and faithfull seruants vnto Iesus Christ. Q. What is a Sacrament A. It is a visible signe of inuisible Grace So that in euery Sacrament there are two things The visible signe that we may see And the inuisible Grace that wee cannot see As in Baptisme there is a washing of the body and there is washing of the soule The washing of the body with water a man may see But the washing of the Soule with the Blood of Christ he cannot see So in the Lords Supper there is a feeding of the body and there is a feeding of the soule The feeding of the body with Bread and Wine hee may see But the soule with the Body and the Blood of Christ hee cannot see but by faith Q. What is the vse of a Sacrament A. To confirme our faith by that which wee see in the truth of that which wee doe not see As in Baptisme the washing of the Body with water assureth our hearts that our soules are likewise washed with the blood of Christ. And the receiuing of Bread and Wine in the Supper is an euidence that the Body and Blood of Christ is as truly receiued by faith Rom. 4. 8. Q. What is the visible signe in a Sacrament A. It is the outward Element together with those Ceremonies that are vsed about it As in Baptisme water and the pouring on of water In the Lords Supper Broad and the breaking and taking and eating of it Q. What is the Invisible Grace A. Christ 〈◊〉 all his benefites as truly offered to ouâ— hearts and soules is the outward Elements are to the body Galat. 3. â—7 Q. What learne wee by this A. Two things First that wee receiue no more in the Sacraments then wee doe in the bare preaching of the word For the same Christ and the same Benefites are tendered to our faith in both onely the signification is more liuely in the Sacraments and the promises of Grace more particularly applied Iohn 1. 12. Secondly that the old Fathers receiued the same Grace by their Sacraments that wee doe by ours for they receiued Christ. Q. How many Sacraments are there A. Two Baptisme The Lords Supper Q. What is the outward signe in Baptisme A. Water and the pouring on of Water Q. What is the signification of it A. As the Water poured on the body washeth away the filthinesse of the flesh So the blood of Christ being poured vpon the soule washeth away the filthinesse of sinne Q. What sinne haue children of a day old A. They haue Originall sinne which is a secret naughtitinesse of nature whereby they are wholly giuen and inclined to that which is euill Isay 48. 8. Q. How is this taken away in Baptisme A. In Baptisme wee receiue the Spirit of Christ and this Spirit workes vpon our hearts renewing them and enclining them to better things and euery day by little and little preuailing and getting strength and ground of those corruptions that are in vs Tit. 3. 5. Q. May Children bee saued that dye without Baptisme A. Vndoubtedly they may For God hath not tyed his Grace to the Sacraments but that many times hee workes without them And therefore it is not the want of Baptisme but the contempt of Baptisme that bringeth danger Act. 10. 44. 47. Q. What proofe is there of it A. Circumcision was as straightly required in the old Law as Baptisme is in the New Testament Gen. 17. â—4 But children that dyed without Circumcision might bee saued As namely those that dyed before the 8. day And therefore Children may be saued without Baptisme
Q What other proofe is there A. Children that are elected to Saluation are holy before Baptisme 1 Cor. 7. 14. they are within the Couenant Gen. 17. 7. the kingdome of heauen belongs vnto them Mark 10. 14. And therefore vndoubtedly they may be saued Qu. How then doth our Sauiour say Iohn 3. 5. Except a man bee borne of Water and the Spirit hee cannot enter into the kingdome of God A. Wee are to marke the person to whom hee speakes it to Nicodemus who might haue beene baptised if hee would So that our Sauiours speech reacheth no further but to those who may haue Baptisme and will not For if none absolutely might bee saued without Baptisme how could the Theefe bee saued who was conuerted vpon the Crosse Luk. 2. 3. Q. Is it lawfull for a priuate person to Baptise A. No For this is to corrupt the holy Seales For none may meddle in the holy things but they that are warranted thereunto by the Lord But priuate persons men or women haue no warrant from the Lord to Baptise and therefore they may not presume to intermeddle in it Heb. 5. 4. Q. What other Reason is there A. Baptisme is a part of the publike Ministry of the Church Math. 28. 19. But priuate persons and chiefly women may not intermeddle in the Churches Ministry And therefore they may not take vpon them to Baptise 1. Tim 2. 11. 12. Q. Yea but there is a case of necessitie in it A. There is no necessitie to breake the Law of God if we may haue the Sacraments according to the Lords institution we are to accept them with Thankfulnesse if wee cannot wee must not thinke it lawfull to come by them wee care not how Q. Zipporah in case of necessitie did Circumcise her childe A. The reason doth not hold For the Sacraments of the New Testament are tyed to the Ministry And therefore none but the Ministers may intermeddle in them But the Sacraments of the Old Testament were not tyed to the Priesthood as appeareth for that Christ and his Apostles caused kill the Passeouer who were not of the Tribe of Leui Luk. 22. 19 Also in that Ioshua did circumcise Iosh. 5. 3. Q. What is the other Sacrament A. The Sacrament of the Lords Supper Q. Why is the Lords Supper needfull after wee be Baptised A. Because by Baptisme wee doe enter into the household of God and by the Lords Supper wee are fed and nourished in the same So that Baptisme is the Seale of our entrance into Christ and the Lords Supper giues vs our further growth and continuance in him 1. Cor. 12. 13. Q. How is this further declared A. By a similitude For as a Master makes prouision for his Family that they may be the more able to goe through with their worke So the Lord hath appointed this Sacrament for the strengthening of his people that they may bee the better able to hold out in the holy labours and duties required at their hands Q. What learne wee by this A. That they who come seldome to the Sacrament must needs bee very faint and weake in the spirit As a man feeles his strength through long fasting to abate so that he is not able to walke with any cheerefulnesse and comfort in his calling Q. What is the outward signe in the Lords Supper A. Bread and Wine and the Sacramentall Rites that bee vsed about them Q. What doth the Bread signifie A. It signifies the Body of Christ. Q. What resemblance is there betweene the Bread and Christs Body A. First as the body cannot liue without bread no more can our soules liue without Christ. And therefore wee must labour for Christ as wee doe for bread Iohn 6. 51. Secondly as bread strengthens the body makes it the more able and fit to worke so that the eye sees the cleerer the hand mooues the quicker the foot sets the faster for it So Christ receiued by faith strengtheneth the Soule and makes it mighty through God to performe the duties of obedience required of it Phil. 4. 13. Q. What Bread did Christ vse in the Sacrament A. Ordinarie and common Bread such as was vsually at that time eaten with their meates Qu. Why did Christ vse common Bread A. First left men if the food had beene finer should haue left the care of feeding their soules and fallen to filling their bellies Secondly that as Naman learned because the Waters of Iordan were not better then the Waters of Damascus Therefore it was not the water of Iordan but the God of Israell that cleansed his leprosie So because this Bread is but ordinant and common bread wee may therefore know that it is not the bread but Christ signified by the bread that sanctifieth the receiuer Q. Why did Christ take the Bread A. Christ by taking the Bread from the Table shewed that hee would separate it to another vse So that where before it serued but to strengthen the body now it should serue to the strengthening of our Faith Q. How did Christ blesse the Bread A. As the Lord blessed the Seuenth day by appointing that day to an holy vse So Christ blessed the Bread by making 〈◊〉 holy Signe and a Sacrament of himselfe Qu. What doth the breaking of the Bread signifie A. The breaking and 〈◊〉 of Christs body vpon the Crosse. For as it is not the whole loaâ—e but the breed broken that feeds vs So it is not the life of Christ but the death of Christ not Christ walking and working Miracles but Christ Crucified 〈◊〉 and torne with the Nayles and Speare that brings sound peace and comfort to the heart Q. What are wee bidden to take inn this Sacrament A. Two things Bread to the feeding of our bodies and Christ himselfe to the feeding of our soules For as the Bread is offered to our bodies So Christ himselfe is offered to our faith Qu. What learne wee by this A. That hee which comes to this Sacrament must bring two hands with him An hand of the body to receiue the Bread and an hand of Faith to receiue Christ Iohn 1. 12. Qu. Doe not all receiue Christ that come to the Sacraments A. No For then euery one should bee the better for it whereas now many through their owne default are not the better but the worse after God iustly reuenging their irreuerence and contempt 1. Cor. 11. 17. Qu. Who bee they that take no good by this Sacrament A. First they that want Faith which is declared by their euill life For they wanting the hand of Faith must needs defeate themselues of the whole fruite of the Sacrament which is receiued by Faith Secondly such of the godly as doe not quicken and stirre vp their Faith by priuate prayer and meditation when they come to receiue For as a man that hath his arme benummed or asleepe is not able to reach out his hand to receiue the Bagg of gold that is offered him So if our faith bee dead and cold
supped before had so moderately vsed the matter that they were fit to receiue the Sacrament afterwards which may teach vs to vse such sobriety and moderation in our meates that wee bee not thereby made any way vnfit for holy duties Q. Whom doth this meet withall A. It meetes with those who stuffe themselues with meate especially vpon the Sabboth day That thereby they become vtterly vnfit for any holy Dutie being readier to sleepe then to heare and to seeke ease for the body then any comfort for the soule Qu. Is the Cuppe indifferently to bee administred vnto all A. If the Bread must bee administred vnto all much more the Cuppe Christs commandement being more expresse for the Cuppe Math. 26. 17. Qu. Why did Christ make such expresse mention of the Cuppe A. Christ being a Prophet foresaw in his Spirit that the Pope would denie the people the Cuppe but not the Bread and therefore hee hath giuen a more expresse charge for the Cuppe to breake the necke of this heresie before it rose Q. What gather wee of this A. That the Papists bearing hatred to the truth through the iust iudgement of God vpon them are commonly cast vpon these errours which may most easily and most plainely be conuinced by the Scriptures Qu. How is Wâ—…e the Blood of Christ A. It is not properly indeed his blood For Christs blood was not then in the Cuppe but in the â—…nes and arteries of his Body else how could the souldiers haue shed it the next day but it is called his blood because it is a signe and a figure of his blood Q. How is this prooued A. First the drinking of blood was condemned by the Law as an horrible thing Leu. 7. 27. 〈◊〉 Christ neuer brake the Law Math. 5. 17. And therefore â—ee dranke not his owne blood nor commanded others to drinke it carnally Secondly Christ expounds himselfe For leâ—t some should mistake his meaning he shewes in the very next verse that it was not Blood but very Wine that hee drunke Math. 26. â—9 Q. Why is Christs Blood called the Blood of the new Testament A. Because the new Testament was ratified and confirmed by it Heb. 9. 16. Q. What is a Testament A. It is that which wee commonly call a dead mans Will whereby hee giues away his goods and disposeth of his lands and liuings that belong vnto him Such a will Christ made at his death that hee gaue away all he had The Souldiers had his Garments the graue had his Body heauen had his Soule But his righteousnesse his holinesse his merits his kingdome and glory he bestowed vpon his people Q. How many Wills did the Lord make A. The Lord made two Wills or Testaments An Old Will And a New Will Gal. 4. 24. Q. What was the tenour of the Old Will or Testament A. Therein the Lord bequeathed life and Saluation to those onely that fulfill the Law Rom. 10. 5. Q. What is the tenour of the New Testament A. Therein the Lord bequeathes heauen and the happinesse thereof to those that beleeue in Christ Rom. 10. 9. Q. Why did the Lord make this later Testament A. Because wee were all cut off of all by the former for that gaue vs nothing but vpon condition that wee should fulfill the Law and therefore seeing wee could not performe the condition wee could not recouer one penny by the Will Therefore the Lord to relieue vs made a new will and aâ—â—exed 〈◊〉 easier condition That all should be saued who beleue in Christ Heb. 8 6. 7. Q. What gather wee of this A. That the Papists folly is exceeding great who make our state farre worse by the second Testament then it war by the first For by the first Testament Merits onely were required to Saluation But by the later as they say both our whole taske of workes is required and besides that Faith in the Mediatour So that our condition is now harder then in the Old Testament God requiring then but workes onely but now as they say both faith and workes as needfull to Saluation Q. Why doth Christ say his Blood is shed for many A. To shew that all haue not benefite by the blood of Christ. For though Christs blood bee a fountaine to wash away vncleanenesse Yet wee see a number had rather runne further into the mire then come to the lauour of Christs blood to wash away any one corruption that is in them Q. Why did Christ shed his Blood A. To purchase pardon and forgiuenesse for our sinnes Christ suffering that in his body and soule which wee should haue suffered for our sinnes Q. Haue wee no other benefite by the Blood of Christ A. Yes Through the blood of Christ wee bee not onely discharged of the sinnes that be past but wee haue strength and power against those Tentations and euill motions that bee to come Heb. 9. 14. Qu. How haue wee this A. Euen as a Corrasiue being applied vnto the diseased part eates out the corrupt flesh and drawes out the poyson and the venome that is in it euen so the blood of Christ being applied by faith eates out the dead affections and suckes out the Cankered corruptions that are in it Q. Why then doth Christ mention no benefite but Remission of sinnes A. Because this is the chiefest For euery day wee deserue to bee cast into Hell and wee giue the Lord iust cause to strip vs and to take away all his blessings from vs And therefore if Christs blood did not obtaine pardon for our sinnes we might not looke to liue one day in any tolerable estate Q. May all come to receiue the Sacrament A. No none but they who vpon due tryall finde themselues meet and fit to receiue it 1. Cor. 11. 28. Q How must a man make tryall of his fitnesse A. First whether hee bee Gods seruant or no. For God hath furnished his Table for none but for his owne people and therefore vnlesse a man can approoue himselfe to bee one of Gods Family and of Gods houshold hee may not presse and presume to come vnto it 1. Cor. 10. 21. Qu Wherefore may not others come A. If a man had prouided a good meale for his seruants that haue done his worke and a sort of Râ—…ans and roysters that haue done nothing for him should come in and eate it vp would not hee frowne and take on when hee should spie them at his Board So God hauing prouided this Sacrament for his Seruants will not take it well if heespie any other there that haue not serued him Math. 22. 12. Qu. How shall a man know whether hee bee Gods seruant or not A. By considering whose businesse it is that hee hath laboured in whether it be Gods worke or the deuills worke which he hath done Loue and Patience and Temperance and holinesse be Gods workes But malice and enuie and slandring and lying and swearing bee the deuills workes So that a man may soone see what Master hee hath
that death will doe as much for vs as these fierie chariots did for Elias which carried him into heauen and be no more affraid of death then he was of that fierie chariot and horses which carried him into heauen both hauing alike commission though not in the same manner Thirdly We must die in the perswasion of our own blessed and ioyfull resurrection that howsoeuer our bodies shal be dissolued into dust and die as others yet that one day we shal arise liue again Thus Iob fortified himselfe against all his miseries with hope of the resurrection as Iob 19. 25. I know that my Redeemer liueth and hee shall stand the last on the earth and though wormes destroy this body yet shall I see him in my flesh c. This also supported the Prophet Dauid Psal. 16. 9. Wherefore my heart was glad and my tongue reioyced and my flesh rested in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption This was the faith of Dauid that hee was perswaded that God would bring this bodie out of the graue at the time appointed and herewith Christ doth also comfort himselfe in the dayes of his flesh Math. 15. 21. That although he should suffer many things at the hands of the Elders and of the high Priests and Scribes being slaine yet that the third day hee should rise againe Now that which was the stay of Christ of Iob of Dauid that must bee the stay of euery faithfull soule in all troubles and afflictions Fourthly Wee must shew forth especiall patience at the houre of death for though wee haue need of patience in the whole course of our life yet at that time most of all So the Author to the Hebrewes shewes For yee haue need of patience that when yee haue done the will of God yee might receiue the promise so all had need of patience This much was our Sauiours practise mentioned Act. 8. 32. Hee was led as a sheepe to the slaughter and like a lambe dumbe before the shearers so opened hee not his mouth Now Peter shewes vs that Christ hath suffered leauing vs an example that wee should also suffer with him 1. Pet. 2. 21. Because saith he Christ also suffered for vs leauing vs an example that we should follow his steps therefore as Christ shewed extraordinary patience at the houre of death so must wee meekly and patiently submit our selues vnder the mightie hand of God when wee come to die For our helpe in this case obserue three things which may make vs patient in the day of death First To consider that our paines be alwayes lesse then our sinnes and that wee feele not the thousand part of that which wee deserue to suffer as the Church acknowledgeth Mic. 7. 9. I will beare the indignation of the Lord because I haue sinned against him vntill hee pleade my cause and bring mee forth to the light then shall I see his righteousnesse c. So the Theefe vpon the crosse confessed Luk. 23. 40. saying to his fellow Dost thou not feare God seeing thou art in the same condemnation and we indeed iustly suffer for wee receiue the due reward for our deeds So Ierem. 10. 19. Woe is mee for my hurt my wound is grieuous but I said truly this is my burden and I must beare it So must euery one say this and this affliction crosse or miserie is for my sinnes all this trouble and vexation is nothing in regard of that which I haue deserued by reason of my sinnes which God might haue imposed vpon me Consideration 2 Secondly to consider That our paines are nothing to the paines of Christ which hee suffered for vs. Hee died on the Crosse wee for the most part die in our beds hee died among soldiers wee for the most part die amongst our friends hee was put to all extremitie at his death and wee for the most part depart of a long lingering disease Augustine to this purpose saith well Let man suffer what he will and let his paines be neuer so great yet hee cannot come neere the reproches the crowne of thornes sweates of blood buffetings reuilings which our Sauiour suffered though he was God and we but sinfull men he our Lord and wee his seruants hee cleane wee polluted hee innocent and wee guiltie and vnrighteous Therefore seeing our paines in death at worst are so farre short of his we should be patient Thirdly To consider these paines are finite not lasting and that they bring vs to euerlasting ease So wee haue it Reu. 13. 14. Blessed are the dead which die in the Lord from hencefoorth for they rest from their labours c. So Isa. 57. 2. it is said of a righteous man Hee shall enter into peace They shall rest in their beds each one walking in his vprightnesse Thus all good men shall be at rest with him when death comes vntill afterwards that they come to eternall full and euerlasting ease therefore this should make vs patient at the day of death because after a little paine we come to a great deale of ease We know when a Iayler knocks off a prisoners bolts fetters and Irons it may bee the wearing of the Irons puts him to a great deale lesse paine then the knocking them off doth yet though euery blow goe to the heart of him hee is content to bee patient and still because he knowes that paine will bring him more ease afterwards So all men lyâ—here fettered and grieued with the bolts and irons of mortalitie and sinne in which case it may be when God comes to knocke off those irons by death that wee feele more paines and extremitie then before yet because this brings to ease and euerlasting peace and rest therefore it should make vs patient hauing thereby these fetters of mortalitie and sinne loosed by death Fiftly a maine dutie is That wee must then indeauour that our speeches bee gratious and heauenly at the time of Death That there bee sweet exhortations sauourie experimentall speeches to the beholders questions of puritie courage and incouragement as grapes shewed vnto them of that countrie whither we are a remouing to as a light shining forth vnto them euen from the confines of death that the beholders our friends may bee as instructed so comforted in our happy and blessed departure Wee finde as a learned man well obserues that a man cannot goe so softly in moist grounds but hee will leaue prints and markes behinde him of his foot-steps so that though hee bee gone by yet one may know which way hee went So a man should not goe hence so softly to heauen but he ought to leaue some markes and prints of his footsteps in his good life good speeches heauenly meditations ioyfull excitations and practise of holy graces contempt of the world c. which shewes whither wee are a going
euen home to our Fathers house So Christ the Patterne of all Humilitie holinesse patience and meeknesse what a deale of holy and heauenly speeches did hee vse before his death which are euer memorable chiefely his seuen last words So Iacob Gen. 47. what a many gratious sweet words came from him ere his departure to his sonnes and family So Dauid before his death blessed and instructed his sonne Salomon saying And thou Salomon my sonne feare thou the Lord God of thy Fathers c. The like we haue of S. Paul Tim. I haue fought a good fight I haue finished my course and henceforth is layed vp for mee a crowne c. Steuen also called vpon the Lord Iesus towards his end and Moses blessed the twelue Tribes of Israel more instances I might giue but these may suffice to shew that euery man must indeuour that his last words may bee gratious and seemly when hee comes to die The sixth and last Dutie at the time of death is Holily to resigne ones selfe into the hands of God as wee see our Sauiour Christ did Luke 23. 46. Father into thy hands I commend my spirit So Steuen when he was in the greatest perturbation that might bee in the agonie of death said Lord Iesus into thy hands I commend my spirit euen when there was a showre of stones about his eares Little children for the most part desire to die in their Fathers bosome or vpon their mothers lap euen so must a Christian in the houre of death lay downe his head vpon the sweet brest and bosome of Iesus Christ so rendring vp vp his soule into the hands of the Lord. If a man had a most pretious jewell which hee did esteeme aboue all his wealth valuing the same at some high rate in time of danger hee would surely make choice of his best and chiefest friend to commit it in keeping So seeing euery Christian hath a most pretious iewell his soule which doth farre exceed all other his wealth therefore howsoeuer wee trust friends with our lands and goods we must onely trust the Lord with our bodies and soules that hee may restore them safe againe at the last day So this is the last dutie a Christian hath to doe at the day of death to shut vp his owne eyes and to rest vpon the sweet mercie of Iesus Christ to receiue him into glorie If a man doe thus prepare himselfe for death before-hand and then holily dispose of himselfe at the time of death there is no doubt but hee shall die well and comfortably what death so euer hee die no man can assure himselfe when hee shall die where or of what death onely wee know if wee goe on with these helpes shewed whensoeuer or wheresoeuer or howsoeuer wee shall die the seruants of God Saints in heauen in peace of a quiet conscience so as they may write vpon our tombes and graues such godly Epitaphes as the Holy Ghost doth vpon Moses So Moses the seruant of the Lord died there in the land of Moab according to the word of the Lord. LECT XIII OF THE CONTRAries to Repentance IEREM 18. 12. And they said there is no hope but wee will walke after our owne deuices and wee will euery one doe the imagination of his wicked heart HAuing spoken of the Cases of Repentance especially of that great case of Comfort in Death we are now to speak of the cōtraries of it For euen as Marriners when they goe to Sea they must onely not haue their course described before them in a Map but they must also haue speciall notice of rocks and shelfes sands that they may auoide them Euen so must the Christian man not onely know the way of the nature parts and properties of true repentance but also euen the Contraries and opposites thereof to decline them as dangerous rocks in his spirituall passage towards his heauenly home If you look into the Prophecic of Ezekiel you shall finde it thus written Chap. 39. 15. And the Passenger which passeth through the land when any seeth a mans bone then shall he set a signe vp by it c. So must wee set vp signes and tokens in this passage of our life that wee may auoide these and these places of danger The ministers of God are such searchers to finde out dead bones that is mens sinnes and when they haue found them they giue vs speciall notice of them and markes that wee may euery one looke into our selues by repentance for many times wee are hindered in our repentance and newnesse of life for want of discouerie and apparant markes to be directed by Now these contraries vnto it are two 1. Impenitencie 2. Unsound Repentance First Impenitencie is a certaine blocke layed in our way by the deuill when a man hath no touch or feeling of his sinnes but against his conscience and knowledge and iudgement liues in knowne sinnes which for his life hee cannot lament nor leaue or set himselfe against And is that Impenitencie mentioned Rom. 2. 5. But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgement of God This is impenitencie when a man hath sinned to bee as merry as if hee had not sinned and neuer trouble his rest for it Such as are mentioned 2. Pet. 2. 14. who cannot cease from sinne eate and drinke are jolly and braue in companie as if no such matter like vnto Esau who when he had committed that hainous sinne in selling of his birth-right Gen. 25. 34. was no whit dismayed for saith the text Then Iacob gaue Esau bread and pottage of lentiles and hee did eate and drinke and rose vp and went his way Thus Esau despised his birth-right So Iosephs Brethren when they had seazed vpon him stript him of his garments and cast him into a pit with an intent to destroy him they were neuer a whit moued with the matter but in a manner added sinne to sinne and sold him to the Ismaelites Gen. 37. 25. and sate downe to eate and drinke vntill they saw the Ismaelites vnto whom they sold him So Ierem. 8. 12. It is said Were they ashamed when they had committed abominations nay they were not at all ashamed neither could they blush So wee see when wee are not touched for the committing of sinne but can be quiet and merrie contented to eate and drinke and sleepe as well as if there were no such matter this is the impenitent and hard heart spoken of when one is insensible of sinne for as in some diseases insensibilitie is a great signe of danger a man being most fearfully sicke when he doth not feele his sicknesse so it is in the state of sinne a man is in the most danger when hee doth not see or feele it So Ierem. 8. 6. I hearkened and heard and no man spake aright no man repented of his
That we are not dead in some one sinne but are dead in many sinnes the soule being wounded in euery part and hauing bled as it were to death at euery ioynt Qu. What is the miserie of this estate A. Exceeding great partly in respect of sinne it selfe and partly in respect of the punishment of sinne Rom. 7. 24. Qu. What is the miserie of this estate in respect of sinne A. First that men grow worse and worse in this estate euen as a dead man the longer hee lies aboue ground the more he senteth So they that are dead in sinne the longer they liue the more sinfull they are as yeares increase so wickednesse and sinne is increased with them 2. Tim. 3. 13. Secondly That men liue in it without any feeling and trouble of minde euen as a dead man though he sents and sauours that no man can abide him yet hee smells it not himselfe and therefore is neuer grieued nor troubled for it So they that be dead in sinne though they be loathsome both to God and man yet they haue no feeling of their bad estate and therefore they are neuer vexed nor grieued for it Reu. 3. 17. Thirdly that men seeke not to come out of it euen as a dead man will neuer stirre his foote nor so much as becken with his finger for one to helpe him and giue him life So they that are dead in sinne are well content to lye still in that estate and will not vse the least meanes for the recouering of themselues Mat. 4. 16. Fourthly that they profite nothing by all the meanes that should doe them good let the Lord ring his iudgements in their eares yet they heare no more then a dead man heares let him set vp neuer so many shining lights in the Church yet they see no more then a dead man sees they taste no more sometimes in the word then a dead man doth in his meate Math. 13. 14. Q. What is our misery in regard of the punishment of sinne A. We are subiect to the curse of God both in this life and in the life to come Gal. 3. 10. Qu. What is the curse of God in this life A. It is of two sorts Partly on our selues And partly on the things that belong to vs. Qu. What is the curse of God on our selues A. It is the losse of our happy estate For whereas before we were the heires of God and all his blessings belonged vnto vs now wee haue no right nor interest in any of them As a dead man loseth all that his father by will had bequeathed him Secondly the calamities that are falne vpon vs on our bodyes riches sicknesse and death it selfe on our soules feare sorrow and despaire Qu. What is the curse of God on the things that belong vnto vs A. In our Goods hinderances and losses In our Name infamie and reproach In our children seruants parents and friends infinite miseries that may grieue vs. Qu. What is the Curse of God in the life to come A. Eternall damnation both of body and soule in hell fire Whereas the state of the wicked is much more miserable then the state of a dogge or a roade For when they die all their miseries end but when the wicked dye then their greatest miserie begins Math. 25. 41. Q What will the fight of our miserable estate worke in vs A In those that belong to God it will worke true humiliation and sorrow for their sinnes For when they shall see themselues so many wayes guiltie of the wrath of God This will melt them into teares and turne their ioyes into heauinesse and all their mirth into mourning Acts 2. 37. Q What gather woâ— of thâ—â— A. That they who haue not truely sorrowed for their sinnes nor wept as it were at the feet of Iesus in remembrance of them can finde no sound comfort nor peace in Christ Mat. 21 28. Q What are the meanes to further and helpe on this sorrow for sinne A. First to consider that we and all we so long as we liue in sinne are subiect to the Curse of God cursed in our selues and cursed in our friends cursed in our bodies and cursed in our soules Deut. 28. 16. 17. Secondly to consider that wee are subiect to all the curses of God And therefore if some one bee so heauie and intolerable that it makes vs euen weary of our liues How will it be with vs when the whole wrath of God shall be poured out vpon vs Deut. 28. 45. Thirdly to consider that we are subiect to the curse of God continually sleeping and waking riding and going working and playing liuing and dying in this life and in the life to come Deut. 28. 46. 47. Fourthly to consider that many thousands lie Damned in Hell for those sinnes where in we liue Sodom is in hell for pride and yet we are proud The Glutton for abusing his wealth and yet we abuse it Corazin because they profited not by the Gospell and yet we profit not by it Iude 7. verse Fiftly to consider our mortalitie and the vncertaintie of our life that we know not how soone we shall die and if wee die in this sore we goe oamned to hell Luk 12. 20. Sixtly to consider that there is no meanes to shift away from the iudgement of God but howsoeuer they seeme to sleepe for a while yet they will awake and ouertake vs at the last Num. 32. 13. 2. Pet. 2. 6. Seuenthly to consider the iudgements of God vpon other men and to weight that what God hath beene to them hee will be to vs if we liue in these sinnes Luk. 13. 3. Eighthly that we vse all our afflictions to this end to consider they be for sinne and that we haue as well deserued all the rest of Gods iudgements as these which presently lye vpon vs. And therefore that we sorrow not so much for the Euills as for our sinnes that are the causes of them Lament 5. 16. Q. What is the second thing required of him that would bee saued A. He must know and bee perswaded of his happie estate in Christ. Q What gather wee of this A. That though sorrow for sinne bee necessarie Yet if any rest in this sorrow and seeke not the remedie in Christ he shall neuer be happy Ierem. 50. 4. 5. Q. What is our estate in Christ A. By Christ we are free from all our miseries and fully and cleerely restored to true happinesse Rom. 8. 1 Q. How did Christ worke this A. By bearing the whole punishment that was due to our sinnes for thereby the iustice of God was fully answered and we discharged of all the fearefull curses that were written vp against vs Gal. 3. 13. Q How is this declared in the Scriptures A. By the similitude of a Debtor If a suretie discharge the debt the principall debtor in no good conscience can bee troubled or arrested for it So Christ hauing cancelled the Bonds and brought vs
be giuen to swearing let him looke St. Iames 5. 12. If a man bee giuen to lightnesse or the like let him looke Ephes. 5. 5. Where it is said no whoremonger neither any vncleane person hath any inheritance in the kingdome of Christ and of God and so euery speciall sinne a speciall place Psal. 119. 11. Q What gather wee of this A. That they who either in hearing or reading the words slippe by those places which make most against them and strike deepest at their faults shall neuer attaine to true reformation of their hearts Q What is the second helpe to weaken sinne A. A man must marke what feedes his sinne where it getteth strength For as fire is nourished with fewell so there is euer somewhat that nourisheth our sinnes If a man can finde that and reforme it hee shall soone weaken the greatest corruption that is within him As if companiedraw thee to sinne away with that companie If feare of displeasure away with that feare If hope of commodities away with that hope Math. 5. 29. Q. What gather wee of this A. That they who say they would faine leaue sinne and yet leaue not such companie vse such pastimes such meanes as they know cannot but nourish and increase it in them doe but deceiue themselues As if a man would clap drie â—aggots vpon the fire and say he doth meane to quench it when indeed hee kindles it the more Q. What is the third helpe to weaken sinne A. A man must cry to heauen and begge the Lords ayde and his helping hand as a little childe if he haue a tough sticke which he cannot breake runnes to his father with it that hee may breake it for him So because we cannot master our sinnes therefore we must runne to God by prayer that hee may master them and kill them in vs Psal. 41. 4. Q. What gather wee of this A. That they who purpose and resolue to leaue their sinnes and yet are not often vpon their knees crauing strength from heauen and grace to leaue them shall neuer shake them off Q. What if these things worke not A. If these things worke not vpon vs wee must consider what is thereason why they doe not worke either wee doe not vse them so diligently and so carefully as wee should or else we haue vsed them but a little while A man cannot fell a great Oake with one stroke of an Axe it will aske him many a blowe So our sinnes being of so great a growth will not quickly down It is well if after many labours and much paines wee may feele them begin 2. Cor. 12. 8. or else the heart may not yet be loosened from some darling eorruption vntill which time all meanes are vneffectuall Psal. Q. What gather wee of this A. That they who vse these meanes for a spirt and practise them not continually and wholly shall neuer get any sound comfort or profite by them Q. What is the second thing a man must doe in the reforming of his heart A. When a man hath weeded out his sinnes hee must not then giue ouer but fall to worke a fresh and labour to plant somewhat in the garden of his soule as one vice goes out so he must labour to plant an other vertue in the roome Hos. 10. 12. Q. What gather wee of this Q. That a man must not thinke his conuersion to bee true vnlesse he bee carried with as great loue to godlinesse as euer hee was to wickednesse and be as carefull for good things as euer he was for euill And therefore they that are come from Poperie and stick there hauing got no iudgement nor knowledge in the Gospell doe but deceiue themselues As they also who will not openly breake the Sabboth and yet are not carefull to sanctifie it in the holy duties thereof Psal. 27. 27. Q What are the things wee must first plant in the heart A. A loue of God to delight in him as in the greatest portion we haue in this world to rest in him with ioy and contentment as in our chiefest good to set more price on him then we doe on all the world besides And therefore hauing such a Iewel and such a wonderfull treasure of the Lord wee account all our wants to be nothing so long as wee want not him All our losses nothing so long as we lose not him All displeasures light so long as God is not displeased with vs Math. 21. 38. Q. Why must we begin at the loue of God A. Because the loue of God is the fountaine of all true obedience and it sendeth forth the carefull Christian to good workes For louing God hee will seeke to doe that which God may like of and will willingly doe nothing that may displease him Euen as if a man haue a deere friend hee will not willingly doe any thing that may offend him but will seeke by all duties to make his loue and his good heart knowne vnto him Q. How may wee bring our hearts in loue with God A. By considering what God hath beene to vs and what we haue beene to him Wee the worst of all his creatures worse then Toades or Snakes for they sinne not against God but wee sinne against him Worse then the Iewes for they crucified Christ but once but wee buffet him and pierce him with our sinnes euery day worse then any of the damned Ghosts that lie damned in hell for they sinned in darknesse but wee sinne in the light they hauing but weake meanes wee hauing many great helpes to weaken sinne and yet mirrour of mercy none so spared as we are spared none so blessed as we are blessed none so loued as we are loued of the Lord. And therefore how can wee but euen burne in loue towards him againe and make more reckoning of him then of all the world besides Solomons song 2. 5. Q. What is the second thing A. The feare of God to bee more affraid to displease him then all the Princes and powers in the world To be more abashed and more ashamed when God sees vs sinne then if all the eyes in the world were gazing on vs Gen. 28. 17. Q What will this worke in vs A. The feare of God will be as a banke to keepe in the raging lusts of the heart that they breake not out Euen as the Sea banke beates backe the waues and breakes the force of them that they cannot ouerflow Ier. 32. 40. Q. How may wee settle the feare of God in our hearts A. First by considering the great power and the mighty arme of God that he is more able to doe vs more harme then all the powers in the world can doe And therefore if wee feare to displease a Prince who can kill but our bodies how much more should we feare to displease God who can damne our soules Isay 51. 12. 13. Secondly by perswading our selues that wee are alwayes in Gods presence that he euer lookes vpon vs with a bright
an honest and godly moderation must be vsed That our gate be not stately and proud That our hayre be not vndecently long That no more ornaments be hanged vpon vs then seemelinesse and that Christian sobrietie which hath beene spoken of will permit Of the gate Isay 3. 16. Of the rest 1. Pet. 3. 3. Q. Is it not lawfull for men to haue long hayre A. The Apostle saith 1. Corinth 12. 14. It is a shame for a man if hee weare long haire And therefore vnlesse it be not lawfull for men to shame themselues it is not lawfull for men to haue long hayre And he giue vs such a reason as being well weighed may mooue them much Doth not nature it selfe teach you saith hee As if he had said Though men haue neither religion nor honesty nor grace nor any conscience in them yet nature it selfe may teach them that when they glorie in their long locks they glory in their shame Q. How may wee vse our recreations moderately and lawfully A. If wee be not excessiue in them if wee spend not too much time vpon them but vse them so sparingly that thereby we may become the more fit and cheerefull in our calling Colos. 4. 5. and redeeme the time which we doe not when our exercises doe not make vs more fit for our duties Secondly if we be not eagerly set vpon them that we fall to swearing chafing fretting quarrelling or hurting our neighbours corne grasse cattell and the like Thirdly if we vse them at lawfull and conuenient times not when we haue fitnesse to better things nor vpon the Sabboth nor in time of priuate or publike mourning Ecles 3. 1. Q. Why may wee not vse them when wee are fit for better things A. Because Recreations are permitted onely to refresh vs and therefore if we play when we are as well able to worke or to pray or to reade or to doe some such better things we abuse our libertie because wee runne to recreations before wee need them Q. Why may wee not vse them on the Sabboth A. Because the whole day is set apart for the seruice of God Isay 58. 13. Qu. Why not in the time of mourning A. Because wee may not laugh when God would haue vs weepe Wee may not be sporting when we had more need bee repenting for our sinnes Isay 22. 12. 13. 14. Qu. How may wee be sober and moderate in resting from our labours A. If no more time be spent in our rest then may well serue to refresh vs Marke 6. 31. Q. How may we alwayes keepe our selues in worke A. If wee consider that the Lord hath stored vs with such varietie of duties that wee need not be idle one houre in a day If wee cannot worke yet wee may reade If wee cannot reade yet we may heare others reade If not that yet wee may pray or meditate or comfort our brethren If wee tyred in one yet wee may recreate and refresh our selues in another Coloss. 4. 5. Qu. How may wee be sober and moderate in our sorrows A. If wee obserue three things First that wee grieue not our selues for euery needlesse thing for the Lord would haue vs liue in some comfort and in some cheere And therefore we must not take euery thing to heart and make our liues wearisome and bitter to vs Phil. 4. 4. Secondly that wee grieue lesse for matters of lesse weight and more for matters of greatest weight More for our sinnes then wee doe for our troubles and more when we lose God then when we part with our dearest friends Zachariah 12. 10. Thirdly that we suffer not our selues to bee swallowed vp of sorrow no though it be for the best things 2. Cor. 2. 7. Qu. How may we be sober and moderate in our mirth A. If wee weigh the matter of our ioy that we neuer reioyce in euill things as in iesting scoffing talking wantonly nor in those things that are transitorie and passe away as in riches fauour honour further then they are pawnes and pledges of the loue of God not in euill things 1. Cor. 5. 6. not in transitory Ier. 9. 23. and the 24. Iob 31. 25. Secondly if we shew not too great lightnesse in our mirth but alwayes it haue some seasoning of Christian grauitie in it Ephes. 5. 4. Thirdly if we be not merry when our owne sinnes or our brethrens miseries giue vs more cause to mourne Hos. 9. 1. Amos 6. 5. 6. Q. Are there no other things wherein sobrietie must bee shewed A. Yes many other things as in our sleepe in our feares and in our cares for the world and the like But by these few which haue beene handled we may measure out all the rest Q. What is the duty which wee owe to men A. To liue righteously that is to giue euery man that which is his due Rom. 13. 7. Q. What is their due A. That we loue them in their persons both in their bodies and in their soules in their goods in their good names and in euery thing that belongs vnto them Rom. 13. 8. Q. How may wee shew loue in their persons A. Three wayes 1. In our Affections 2. In our Words 3. In our Deeds 1. Iohn 3. 18. Q. How in our Affections A. Wee must not rashly be angry with them for loue suffereth long it will put vp many iniuries and passe by many wrongs and therefore they that fall out and suffer their loue to quench for euery offence declare euidently they haue no loue See Solomons Song 8. 7. Q May wee not be angry A. Yes but therein three things must be looked vnto First that the cause be iust and earnest Math. 5. 22. Secondly that our anger be not furious that it breake not out into immoderate heate into cursing banning reuiling and the like Ephes. 4. 31. Thirdly that it hold not long for both should seeke Reconciliation As the father ranne to meet his sonne and the sonne his father And therefore they that being once salne out will neuer be reconciled againe or straine courtesie who shall begin bewray notably their want of loue Eph. 4. 16. 1. Cor. 3. 12. 13. Q. What is the second point of Inward loue A. Wee must not enuy their good It must not grieue vs to see others wealthier wiser and better thought of then ourselues Wee must be as glad of their welfare as of our owne and reioyce as much to heare them praised as we would doe if our selues were commended Rom. 12. 15. Q. What is the third point of Inward loue A. Wee must not take that which may be well meant in euill part wee must not be too iealous and too suspicious of our brethren vpon euery conceite thinking hardly of them Rom. 1. 29. Q. What is the fourth point of Inward loue A. Wee must not disdaine them nor set vp our selues against them For though in some one gift they came behinde vs yet happily in some other
Q. How doth hee saue vs from sinne A. By deliuering vs from the guiltinesse of sinne 1. Iohn 17. And secondly by freeing vs from the power of sinne that it raigne not in vs Ioh. 8. 24. Q. How doth Christ saue vs from the punishment of sinne A. First by deliuering vs from the wrath of God that was kindled against vs 1. Thess. 1. 10. Secondly by deliuering vs from the clamours and cryes of our owne guiltie conscience which continually accuseth vs Rom. 5. 1. Thirdly by deliuering vs from the paines of Hell Rom. 8. 1. Fourthly by deliuering vs from the power of the Deuill who before ruled vs as a Lord Heb. 2. 14. Q. What is the meaning then of these words I beleeue in Iesus A. The meaning is that I beleeue there is a life and Saluation in Iesus Christ for all that come vnto him And that as he is Iesus so I shall finde him a Iesus that is a Sauiour to saue me from sinne and all the punishments due to it So that though I be a sinner yet through the Spirit of Christ working in me I shall sinne euery day lesse then other and through the Lords mercy I shall not come into condemnation for any of those sinnes which through frailty and weakenesse I commit Q. What is the second title of our Sauiour A. Hee is called Christ who was annoynted and it is the same that Messias is in Hebrew Ioh. 4. 25. Q. How was Christ annoynted A. Not with bodily oyle as the Kings and Priests and Prophets were in the old Law but with the holy Ghost the Spirit of God without measure being poured on him Acts 10. 38. Q. Whereunto was Christ annoynted with the holy Ghost A. To bee the King the Priest and Prophet to his Church Q. Why is Christ said to bee the King of the Church A. Because it is gouerned by the Law of Christ and secondly because it is defended by his power against the rage of the deuill of sinne and of all the enemies that oppose it Luk. 1. 32. 33. Q. Why is Christ said to be the Priest of the Church A. First because hee hath made an attonement for it offring vp his owne Body vpon the Altar of the Crosse. And secondly because he maketh intercession in Heauen continually intreating God for the peace and safetie of it Heb. 24. 25. Q. Why is Christ said to be the Prophet of the Church A. Because hee hath reuealed the royall will of God vnto his people sometimes by his owne mouth and sometime by the ministry of the Prophets and the Apostles fitted and enabled by his Spirit thereunto Acts 3. 22. Q. What is the meaning then of these words I beleeue in Christ A. The meaning is I beleeue that our Sauiour Christ is the true Messias the Lords annoynted hee that was ordained of God to bee the King Priest and Prophet of our Church the King to rule it the Priest to purge it and the Prophet to teach it Q. Why are wee called Christians A. Wee are called Christians of Christ because all true Christians are members of Christ and in some measure partakers of his annoynting so that wee are Kings and Priests and Prophets too Acts 11. 26. Q. How are all true Christians Kings A. They are Kings ouer their owne hearts to command them of God and ouer their owne corrupt affections to subdue them and keepe them vnder that they raigne not in them Rom. 1. 6. Secondly because all the comforts of this life and the life to come belong vnto them Qu. How are they Priests A. They are Priests to offer vp their owne bodyes and soules by holy seruice vnto God And secondly to intreate God for themselues and their brethren 1. Pet. 2. 5. Q. How are they Prophets A. They are prophets both to stand out vnto the death for the maintainance of the truth and also to teach that which they know to others that knew it not Acts 2. 17. Qu. What thinke you of those who doe not so A. Howsoeuer they carry the name of Christians yet indeed they be none but meere hypocrites and dissemblers whatsoeuer they pretend Q. What are wee to beleeue concerning the Person of Christ A. Wee are to beleeue two things 1. That hee is very God 2. That hee is very man Q. How doth the Creed shew him to be God A. First because he is the Sonne of God For as hee that is the Sonne of naturall man must needs be a man So he that is the naturall Sonne of God must needs be God And therefore he is called the mighty God Isay 9. 6. the blessed God Rom. 9. 6. and the true God 1. Ioh. 5. 20. Q. Why was it needfull that Christ should be God A. Hee that must redeeme vs must beare the infinite wrath of God But no creature in Heauen or Earth was able to beare the infinite wrath of God and to rise vnder it And therefore none but God was able to redeeme vs Iob 9. 13. Qu. What is the second Reason A. That the death of Christ might be of infinite value and of infinite price to redeeme vs. For it was more that God was scourged that God was nayled to the Crosse that God was killed for vs then if all the Angels and men in the world had suffered Act. 20. 28. Qu. What gather wee of this that Christ is God A. That if Adam being but a man was able to condemne vs much more Christ being God is able to saue vs Rom. 5. 17. Qu. How is Christ said to be the onely Sonne of God seeing all the faithfull are so also A. Christ is the onely Sonne of God by Nature and wee are the sonnes of God by Adoption and Grace Christ is the Sonne of God because he was borne of God And we be the sonnes of God because it pleaseth God in fauour to accept vs for his sonnes Psal. 8 15. Qu. What is the second Title whereby it is shewed that Christ is God A. In that hee is called our Lord. For God is our onely Lord Deut. 8. 14. and therefore seeing he must bee acknowledged to be our Lord he must also bee acknowledged to bee our God Ioh. 20. 28. Q. Why is Christ called our Lord A. Because the godly ones are ruled by him the wicked euer labouring to shake off their yoake Luk. 19. 14. Secondly because he ruleth for our good wee hauing the whole fruite and benefite of his gouernment in the world Deut. 33. 26. Q. What is the meaning then of these words I beleeue in Iesus Christ our Lord A. I beleeue that he was but a bare man but the Sonne of God that came to redeeme the world euen he that ruleth with all power both in Heauen and in Earth and therefore is most mighty to saue all those who by true faith flie vnto him Qu. Why was it needfull that Christ should bee man A. Because he could not suffer in his diuine Nature First and therefore
vnlesse he had taken vpon him the weake nature of man he could not haue suffered for vs 1. Tim. 1. 17. Secondly because man had sinned and therefore it was needfull that man should suffer for sonne Heb. 2. 16. Thirdly that he might be the more pittiful and tender to vs hauing felt in himselfe the many weaknesses and infirmities that our nature is subiect to Heb. 2. 17. Q. How did Christ become man A. He was conceiued by the Holy Ghost borne of the Virgine Mary Q. How was he conceiued by the Holy Ghost A. The holy Ghost sanctified the flesh of the Virgin and therefore created the Body of Christ without mans helpe Luk. 1. 35. Qu Why was he so conceiued A. That he might be pure from originall sinne in his conception Heb. 7. 26. Q. Why was he borne of a Virgin A. That his strange birth might moue men to looke for some strange worke at his hands Isa. 7. 14. Q. What Heretiques are rebuked by this Article A. Simon Magus schollers who denied that Christ was come in the flesh and therefore are called Antichrists 1. Iohn 4. 3. Secondly the Ualentinian heretiques of old and the Anabaptists of late who affirme that Christ brought his body from heauen with him and so passed through the wombe of the Virgin as water through a Conduit Pipe contrarie to the Scripture Gal. 4. 4. Q. What doe the rest of the Articles concerne A. The execution of Christs office whereof there are 2. parts 1. His Humiliation 2. His Glorification Q. What is the first degree of his Humiliation A. Hee suffered vnder Pontius Pilate Q. Why is no mention made of his life but of his sufferings A. Because his whole life was nothing but a suffering his Passion began at his birth and from his cradle he was weeping towards his crosse Qu. Why is no mention made of his miracles A. Because we haue more benefit by his suffering than by all his miracles his miracles benefited onely to those that liued in that present age with him but the vertue of his suffering reacheth downe to vs 1. Pet. 2. 24. Q. Of whom did Christ suffer A. Of all sorts of men hee that came to saue all had all against him the Iewes against him and the Gentiles against him the Priests against him and the People against him the Souldiers against him and the Theefe against him yea and his owne Disciple too Q. What did Christ suffer A. All the punishments that were due to our sinnes Pouertie Hunger Contempt Shame Whipping and buffetting and the Wrath of God which was greater than them all Q. Why do the Martyrs suffer so cheerefully and Christ so heauily A. The Martyrs though they felt paines in their bodies yet they were infinitely comforted in their soules but Christs inward sorrowes were more than his outward paines Mat. 26. 38. Qu. For what cause did Christ suffer A. He suffered for our sinnes we are they that caused the death of the Sonne of God as we increased sinne so the torments were increased vpon him Isay 53. 5. Qu. What was this Pontius Pilat A. He was the gouernor of Iewrie Deputie to Tiberius Caesar Emperor of Rome Luke 3. 1. Qu. Why is he here mentioned A. To shew That the Sceptar was now taken from Iudah and therefore this was the time wherein Christ should come Gen. 47. 10. Q. Why was Christ condemned of Pilat A. That we might be acquitted at the iudgement seat of God Christ hauing borne the whole penaltie of our sinne Q. What was the second degree of Christs humiliation A. He was crucified Qu. What kind of death was that A. It was a most painful death and a most infamous death Q. How was it infamous A. It was infamous two wayes first By Gods Law Gal. 3. 13. Secondly By Mans Law because none but base and vile persons were adiudged to the Crosse. Q Why did Christ suffer such an infamous death A. That we might see what an hatefull thing sinne is in Gods sight which could no otherwise be expiated but by such a fearefull and infamous death of the Sonne of God There is not the least sinne that we commit but it cost our Sauior Christ the dearest bloud in his bodie Qu. What learne wee by this A. To account no sinne little seeing the least we haue cost our Sauior Christ not a little paine Qu. What other reason is there A. It meruailously commends our Sauiours loue That Christ performed not some sleight matter for vs but vnderwent a most vile death the death of the Crosse in our behalfe Phil. 2. 8. Q. When was Christ crucified A. At noone day that all men might see cleerely life saluation lifted vp vpon the Crosse Ioh. 3. 14. Q. Where was Christ crucified A. Without the Citie to shew that wee must goe out from this world if we will be partakers of the Crosse of Christ Heb. 13. 13. Q. Who did crucifie Christ A. The Iewes who longed for Christs comming yet killed him when they had him 1. Thess. 2. 14. Q. What miracles were done at it A. There was darkenesse from high noone till three of the clocke God put out the candle of heauen that man might leaue worke When Man would not blush the Sun was ashamed and hid his face When mens hearts would not quake the earth quaked for feare and when mens hearts would not rent the vaile of the Temple rent in twaine Mat. 27. Q. What was the third degree of Christs humiliation A. His death Q. Why did not Christ come downe from the Crosse as the Iewes would haue had him A. If Christ had come downe from the Crosse the Iewes would haue haled him to it againe and so the condemnation would haue been the greater If Christ had come downe he had left the worke of our redemption vnperfect and therefore howsoeuer it might haue beene much for Christs honour to haue come downe yet tendring our good more than his owne honour hee was content with shame and reproch to stay still vpon this Crosse. Christ shewed then a greater miracle than that if they would beleeue For it was more to rise from death after they had killed him than to come downe from the Crosse when hee was aliue Q. How did Christ die A. He died a voluntarie death and a holy death Q. How did Christ die a voluntarie death A. He died not with extremitie of paine as others doe but he willingly yeelded vp his life when he could haue liued longer if he would Ioh. 10. 18. Q. How did Christ die an holy death A. Though hee had many sharpe conflicts before his end yet he made a sweet close in so much that the Centurion was more mooued with his sweet death than with all the miracles which he had seene Mark 15. 39. Q. Why did Christ die A. To free vs from eternall death for vnlesse Christ had died on earth we had died euerlastingly in Hell Q. Yea but
God is the installing of him in his Kingdome and in his Throne the aduancing and lifting of him vp to bee the head of the Church and that person by whom God will rule all things both in Heauen and in Earth Phil. 2. 9. Q. What learne we of this A. That Christ is now exalted in his kingdome and in his Priesthood So that now he administreth both his kingly his Priestly office with greater might and Maiestie then euer hee did before Q. What fruit haue wee by the lifting vp of Christ in his Priesthood A. Wee know thereby that Christs Intercession shall bee more profitable for vs. For if Christs prayer on Earth was alwayes heard wee may well thinke that being Sutour for vs in so great Maiestie and glory hee shall not bee denied Rom. 8. 34. Q. What fruit haue we by the lifting vp of Christ in his kingdome A. First wee know that now he is more able to blesse the Church and euery member of it And therefore if hee then healed the sicke fed his followers with small prousion made the ministry of the Word effectuall much more is hee able to doe it now 2. Cor. 9 8. Secondly wee know that Christ is more able to defend the Church and subdue all the enemies of it and stampe them vnder foote And therefore if hee then cast out deuill he is now much more able to cast out sinne and if then hee were able with one word to calme the Sea hee is now much more able to scatter all our troubles and to disperse them Rom. 26. 20. Q. What gather wee of this A. That they who doubt of Gods fauour or feare they shall not be able to liue this hard yeare or thinke they shall neuer get Religion or ouercome the lets howsoeuer they say they beleeue yet doe not indeed beleeue that Christ sits at the Right hand of God that is that hee more mightily administreth his Kingdome and Priesthood now then euer hee did before Q. What is the last degree of Christs Exaltation A. From thence hee shall come to iudge quick and dead Q. What is the meaning hereof A. That Christ in the end of the world when the sinnes of men be ripe shall descend in a Cloude and sit downe vpon his throne and all both great and small shall stand before him and the Bookes shall bee opened and they shall bee iudged according to the things that they haue done be they good or bee they euill Qu. What note wee hence A. 1. That there shall be a Iudgement 2. The generalitie of the Iudgement 3. The Person of the Iudge 4. The Time of it Qu. How know wee that there shall be a Iudgement A. First by the Scriptures Secondly by the light of Reason Q. What Scriptures proue it A. Iude 14. 15. 2. Cor. 5. 10. Act. 17. 31. Q. What is the Reason A. We know that God is a iust and righteous God and therefore hee cannot but make the state of the godly better then the state of the wicked But in this world it is not so For godly Lazarus lyes pyning at the doore while the wicked Glutton sits surfetting at the Board And therefore there must bee a Iudgement that the godly may bee blessed and the wicked punished Q. What fruit haue we by this A. Wee know that Christs comming is for the further glorifying of his Church and the punishing of the enemies of it And therefore howsoeuer we are here pressed and afflicted for a while and crowned with contempt as our Master was with thornes yet a day will come when all our infirmities and miseries shall haue an end and the faces of our enemies shall be filled with shame 2. Thess. 1. 6. 7. 8. Q. What are wee taught concerning the generality of the Iudgement A. That all shall be iudged both quicke and dead Q. Who are meant thereby A. By the quicke are meant they whom Christ shall finde aliue at his comming And by the dead they are meant that shall bee dead before So that all shall be iudged Rom. 14. 10. Q. What gather wee of this A. That a day will come when euery one of vs shall giue an account to God for his whole life for euery oath that he hath sworne for euery lie that he hath told for euery penny that he hath deceiued for euery Sabboth that he hath prophaned And therefore that wee must be carefull to flie these sinnes and the like as wee will answer to God for the contrarie at the Iudgement seate Q. Who shall be the Iudge A. Christ in his humane Nature Iohn 5. 22. 27. Q. What learne wee by this A. That Christs comming shall be comfortable to the godly and fearefull to the wicked Comfortable to the godly because he shall be their Iudge who is their Sauiour Luke 21. 28. Fearefull to the wicked because he shall be their Iudge whose blood they haue despised whose Ministers they haue disgraced whose name they haue blasphemed whose Sacraments they haue contemned whose Sabboths they haue prophaned Reu. 6. 15. 16. Q. When shall the Iudgement bee A. In the end of the world what yeare or what day or what houre knoweth no man no not the Angels but God alone Math. 24. 36. Q. Why would the Lord haue it secret A. That men might be alwayes vpon their watch and preparing for it For the count day will come suddenly and therfore we must euer keepe our reckonings streight lest it come like a thiefe in the night to steale away all our peace and prosperitie and pleasures for euer Mark 30. 35. Q. What is the third Person in whom wee must beleeue A. The Person of the Holy Ghost Q. What are wee to beleeue concerning the Holy Ghost A. Two things First that he is the effentiall Power of the Father and of the Sonne the same God in nature but distinct in Person That hee proceedeth from the Father the Scripture is plaine Iohn 15. 26. That hee proceedeth from the Sonne is as plaine Gal. 4. 6. That he is a distinct person from them both is cleare Iohn 14. 16. Secondly that he is the Sanctifier of Gods elect and therefore hee is called the Holy Ghost not onely because he is holy in himselfe but also because he makes vs holy sanctifying both our bodyes and our soules vnto God Q. What learne wee by this A. That by nature wee are more barren then the barrenest ground in the world hauing no sparke of grace or goodnesse in vs And therefore if there be any loue of vertue any hatred of sinne we may well know it is not of our selues but the Spirit of God which wrought it in our hearts Phil. 2. 13. Qu. What doth the Spirit of God worke in vs A. First knowledge of the will of God For whereas by nature a man hath no more true Religion then a very beast The Spirit of God opening and enlightening the eyes of his minde makes him able to conceiue the secret things
wherin this fellowship consists A. In communicating our gifts and Graces to the good and benefite one of another For as the eye sees not for the good of it selfe alone but for the comfort and benefite of the whole body Euen so we haue our part and profite in the gifts and graces bestowed vpon others 1. Cor. 12. 6. 7. Q. What learne wee by this A. That as one candle lights another So one man must bring on an other vnto God Qu. What is the last thing wherein the Communion of Saints consists A. It consists in the communicating of the good things of this life to the mutuall helpe and comfort one of another accordingly as God hath enabled vs Acts 4. 32. Qu. What gather wee of this A. That they who are wholly taken vp with the care of their owne good and doe not by loue goe out of themselues to the comfort of their brethren whatsoeuer they pretend yet they belong not to the Communion of Saints indeed 1. Cor. 12. 26. Qu. What is the second Benefite A. Forgiuenesse of Sinnes Qu. What are wee to beleeue concerning this A. Foure things First that the Church hath her Sinnes Euen the godliest in this world Not onely they who walke with no care But euen they who set a most narrow watch ouer their waies and that not some veniall and petty sinnes but euen deadly wounds wherof without the fauour of God they might surely die That thosesinnes how great soeuer they are are Freely forgiuen and pardoned in Christ. So that Gods people after Faith and Repentance stand as cleerely discharged of them as if they had neuer committed them That God forgiueth not onely the guilt of sinne but also the punishment of it For punishment is not due but in regard of the guilt of sinne And therefore the guilt ceasing the punishment must also cease with it Lastly the godly cannot commit the sinne against the holy Ghost it being vnpardonable and the sinnes of the godly being all pardonable and pardoned in Christ. And therefore howsoeuer they may sinne of ignorance and of weakenesse yet they neuer sinne willingly stubbornly and presumptuously against God Qu. How am I to apply this Article to my selfe A. By beleeuing that I haue many sins aâ—d those so great that without the Lords mercy I may bee iustly damned for them Secondly that all these sinnes are forgiuen in Christ so that I shall neuer bee challenged for any of them Thirdly if God punish mee at any time it is not for my sins which be pardoned but either for my tryall or to keep downe the corruptions of my heart that they breake not out Lastly that howsoeuer I may fall of infirmity yet I shall bee so-strengthened in grace that I shall neuer wilfully and purposely oppose my selfe against the Lord. Q. What are the benefites which God will bestowe vpon his Church in the world to come A. Two The Resurrection of the Body And Euerlasting Life A. What are wee to beleeue concerning the Resurrection A. Foure things 1. That the body shall rise againe 2. That the same body shall rise againe 3. That it shall rise a glorious body 4. That it is the priuiledge of the godly onely to rise so Q. How know wee that the body shall rise A. By the Scripture and by the power of God Mar. 12. 23. Qu. What Scriptures proue it A. Dan. 12. and Ioh. 5. 28. 29. Q. How is it proued by the power of God A. Because it is as easie for God to raise man out of the dust as it was at first to make him of the dust It is easier to raise man then to make him For as when a house falls the stones remaine and the timber remaines onely it wants the forme and fashion of an house So when a man dyes the soule remaines and the body remaines at leastwise the bones the spar and chiefe rafters of the house and therefore they may the more easily be knit together and fashioned againe Q. Why shall the same body rise A. Because it were iniustice to punish that body for sinne that had neuer committed sinne and to crowne another body with Christ and not the same that had suffered for him Q. How shall it rise a glorious body A. First it shall rise immortall hunger and thirst and cold and sicknesse and death shall no more preuaile against it Secondly it shall rise in perfect state The Power of God supplying all those members that now bee wanting hee that lacked in eye shall then receiue an eye and hee that lacked an arme shall then haue both armes restored Thirdly it shall rise more beautifull then it was at first For hee that is now crooked he shall bestreightened and hee that is now weake shall be strengthened and hee that is too bigge shall bee lessened And hee that is foule shall shine like the Sun in his strength Fourthly it shall rise a spirituall body readie and willing to doe any duty that the Spirit shall enioyne Q. Shall not the wicked rise too A. Yes they shall rise but it were better for them if they might neuer rise if they might eye as a dogge or a toade dyes They shall rise but it is that their torments may be the greater their bodyes also then feeling as much as now their soules feele Q. What is the last benefit A. Euerlasting life Qu. What are wee to beleeue concerning it A. That the state of gods people shall bee infinitely more happy in Heauen when God shall bee all in all raigning immediatly in his Saints Q. What learne wee by this A. That wee are set in a better state by Christ then we lost by Adam For by Adam wee lost but an earthly Paradice but by Christ wee haue recouered an heauenly for it Q. What else doe wee beleeue of this point A. That this happie estate of Gods People shall bee for euer the comfort of it increasing rather then abating any whit Q. Declare this A. In the delights of this world the greatest ioy is at first as when a man comes out of the cold to a good fire after his ioy abates by little and little vntill at length hee bee weary of it But when a man hath beene in heauen a 1000. yeares hee shall finde as much ioy and contentment as the first houre that hee came thither Q. Shall not the wicked rise to euerlasting life A. No For theirs is an euerlasting death they are euer dying and yet can neuer dye euer consuming and yet can neuer consume euer burning and yet can neuer burne like the Salamander that liues in the fire Q. How may a man attaine to Eternall life A. Onely by a liuely faith in the Sonne of God when a man stands perswaded in his heart through the holy Ghost that this is a chiefe part of Christs purchase which without the high price of his blood wee could neuer attaine Q. What are the meanes to strengthen Faith A. Three The
vs any good For what shall it profite a man to haue a mountaine of gold and yet to carry a fire-marke in his soule the brand and marke of a condemned man and to know that whensoeuer he goes hence hee goes damned to the deuill Math. â—6 26. Q. What learne we by this A. That euery Christian man and woman must make it their chiefest study and their chiefest care to finde Mercy and fauour with God in the forgiuenesse of their sinnes rather then to inioy ten thousand worlds without it Q. What is the second reason A. Our sinnes are so many and so grieuous against the Lord that wee are not worthy of one morsell of meate to put into our mouthes yea wee deserue euen to bee starued and famished vpon the face of the earth And therefore because our sinnes are the barre and stop that let and hinder Gods blessings from vs therefore wee pray God to forgiue our sinnes that the true hindrance of our comforts being taken away all his blessings in most rich and plentifull sort may flowe vnto vs Ier. 5. 25. Qu Why are our sinnes called debts A. Because as a debt bindes a man either to satisfie the partie or to goe to prison So our sinnes binde vs either to satisfie Gods Iustice or to goe to hell Qu. What learne wee from hence A. First that wee are all in the Lords debt and it is not some dribling somme that wee owe him but a thousand Talents at the least more then wee and all the friends wee haue be able to discharge Secondly that vnlesse God be contented for them wee are sure to goe to hell where wee shall endure not a moneths or a yeares imprisonment But wee shall lye bound in the chaynes of horror and darknesse as long as there is a God in heauen to reuenge our sinnes and the Deuill in hell to torment vs for them Thirdly that there is no way to deale with God but onely by intreaty and by request Wee cannot choppe and change with him as the Pope thinkes Lord I haue so many sinnes and here are so many good deeds for them But wee must begge our pardon and become humble sutours to the Throne of grace that God for Christs sake would shew Mercy vpon vs. Fourthly that we shall finde the Lord ready for to yeeld vnto our sute especially seeing the Lord Iesus who sitteth at the right hand of God is an Intercessour for vs Q. Must wee pray thus euery day A. As wee pray euery day for our daily Bread so we must also pray daily for the pardon of our sinnes The pardon of our sinnes being as needfull euery day as the bread that wee liue by Qu. What may this teach vs A. That wee sinne euery day howsoeuer God shall blesse vs or punish vs or teach or touch vs with his Spirit yet wee know aforehand that wee shall sinne tomorrow and the next day and so euery day to our dying day Secondly that wee sinne often euery day and therefore wee speake in the plurall number Forgiue vs our sinnes as hauing many sinnes to be forgiuen And though wee bee able to discerne but a few of our sinnes yet our ignorance is the greater who sin many times when wee thinke we doe not sinne Thirdly that as wee sinne daily so it must be our care euery day to make euen with the Lord that wee come not with after reckonings with sinnes of 10. 20. or 30. yeares old not repented of but that euery day wee reconcile our selues to God for the sinnes of that day that whensoeuer wee shall die wee may haue but the sinnes of one day Q. What is meant by these words For euen wee forgiue them A. They containe 1. A Comfort 2. An Instruction Qu. What is the comfort A. That if wee who are full of hatred and reuenge can forgiue our brethren much more wil the Lord who is full of Mercy and compassion bee ready to forgiue vs. For wee are not to thinke that wee can goe beyond the Lord in any grace and therefore if wee can loue him that loues not vs and passe by many wrongs wee may well thinke wee shall finde the Lord much more fauourably inclyned to vs. Q. Is our forgiuenesse a cause why God forgiues vs A. No For if wee forgiue our brethren some little fault that is no reason why God should forgiue vs our huge and mightie sinnes But the Lord addes this as a sure testimonie of our soules that if we who haue but a drop of Mercy can forgiue our Brethren much more will the Lord who is euen full of goodnesse forgiue vs. Q. What is the Instruction A. That wee shall neuer finde fauour at Gods hands till such time as our brethren finde loue and mercy and good dealing at our hands For looke what wee bee to others when they offend vs the same wee shall finde God to vs when wee offend him Q. Whom doth this Doctrine condemne A. First it condemneth those who wil vse extremity to their brethren that will not by any meanes bate of their right but eagerly pursue euery aduantage they can get against them Secondly it condemneth those that will say they forgiue and forget and yet notwithstanding the memorie of it is most quicke in their hearts and vpon euery little occasion they breake out againe Alas doe wee looke for such forgiuenesse at Gods hands how is it then that our Brethren can finde no better at our hands Thirdly it condemneth those that can bee content to forgiue some small offences of their brethren but if it touch them somewhat neere in their goods or names oh then the matter is heynous and so preiudiciall it toucheth vs so deeply that it may not in any wise finde fauour at our hands Why alas our brethren cannot commit any so grieuous offence against vs but wee commit farre greater against the Lord and therefore as wee except against them so wee may well looke the Lord will except against vs. Q. What doe wee pray for in the sixt Petition A. Wee pray for strength and grace against sinne Q. Why are there two Petitions for the Soule and but one for the Body A. The Lord would teach vs thereby that our care for heauenly things should be twice so much as our care for earthly and therefore where wee are once vpon our knees for the blessings of the body wee should bee twice vpon our knees for the blessings of our Soules Qu. How doth this Petition depend vpon the former A. In the former Petition we prayed for the pardon of our sinnes that be past and now wee pray for grace and strength against those euills that be to come Q. What learne wee by this A. First that none are more subiect to Tentations then the godly For of all men they are most layd vnto sinne will bee euer nibling and the diuell will labour mightily to regaine his hold Secondly that it is not enough to haue our sinnes pardoned
and not quickened vp wee shall goe from the Sacrament as emptie as wee came Q. How can wee receiue Christs Body that is absent in heauen A. By Faith wee may make it present setting Christ 〈◊〉 liuely before the inward eyes of our Soules as if wee saw him hanged nayled crowned bleeding vpon the Crosse So Abraham by faith had as liuely a sight of Christ as if with his bodily eyes hee had looked vpon him Iohn 8. 56. So the Israelites did eate and drinke Christ in the Desart 1. Cor. 10. 3. 4. and yet Christ was not borne till 1500. yeares after Q. How are the godly said to eate Christ A. As a man is said to eate the meate that hee liues by which hee doth apply and appropriate to his body to the nourishing and feeding of the same euen so when by speciall faith wee doe apply Christ vnto our selues and make him ours so that wee liue by Christ as a man liues by meate then wee are said to eate Christ. Qu. How is the Bread the body of Christ A. It is not verily and indeed his body For Christs body is in Heauen onely Act. 3. 21. but it is his body Sacramentally that is a certaine pledge and token of his body For as the Rocke is called Christ because it signifies Christ 1. Cor. 10. 4. So here the bread is called Christs Body because it signifies his body Q. Doe wee then receiue nothing but a Signe of his Body A. Yes wee receiue the very body of Christ by Faith for the bread which wee receiue with our mouthes is a true token that Christs body is receiued by faith For as a man that takes a key in signe of possession takes not the bare signe but the very possession together with the signe So they that worthily Communicate receiue not a bare signe of the Body but the very body it selfe spiritually and by faith Q. What difference is there then betweene the Papist opinion and ours A. They thinke that they eate Christ corporally and carnally with their teeth and therefore they cage him vp in the consecrated Host and hold that a cat or a mouse may deuour him But we knowing that Christ is now food for the belly but food for the soule affirme that Christ is not 〈◊〉 caâ—alâ—â— with the teeth but spiritually by faith Iohn 6. 63. 1. Cor. 10. Q. Why doth Christ adde My body which is giuen for you A. To shew that it is not Christs body glorious in Heauen 〈◊〉 downe in great Maiestie vpon the Throne of God but it is his wounded body his bleeding body his dead body that our faith must feed vpon So that here we are led backe to the crosse of Christ that wee may lay to our mouthes and euer sucke life and Saluation out of his bleeding sides Q. How may wee feed vpon the dead body of Christ A. By faith wee must set our selues vpon Mount Caluery and there behold our Lord vpon the Crosse with his shoulders trickling with his head spinning with his hands streaming with his sides gushing all his body running downe with blood and then say Behold this is the Body that is giuen for mee These sides were whipped that mine might bee spared These hands were nayled that mine might bee freed These cheekes were buffeted that mine might be kissed This head was crowned with Thornes that mine might be crowned with glorie These torments Christ suffered on Earth that I might not suffer greater things in Hell Zach. 12. 10. Q. What is the second Reason A. To shew that wee were the Authours and causes of the death of Christ. It was our sinne that brought all these punishments and these paines vpon him As an vnthrift that comes behinde hand and his suretie is made to pay for all So all our sinnes were charged vpon Christs head and hee was faine to suffer whatsoeuer wee should haue suffered for them Psalme 53. 5. Q. What learne wee by this A. That if wee detest Iudas that betrayed Christ and Pilate that condemned him and the Iewes that killed him Much more should wee hate our sinnes that were the chiefe causes of his death Q. To what end must wee celebrate the Lords Supper A. To stirre vp our faith to a more liuely consideration of the death of Christ. Q. Is there any that forget the Death of Christ A. Too many forget it or very coldly consider it First they that will doe nothing for their brethren little considering how much Christ hath done for them Secondly they that liue in sinne little consider what Christ suffered for it Thirdly they that will beare no disgrace for Christ little remember how hee was disgraced for them Lastly they that will sell themselues for a â—â—rifle to the Deuill little consider how dearely they were bought Q. Why are there two signes in the Lords Supper and but one in Baptisme A. Christ is set forth in Baptisme as washing the soule from sinne And therefore because water of it selfe is enough to wash the body therefore there needed nothing else to signifie the washing of the soule But in the Sacrament of the Supper Christ is proposed as a nourishment feeding vs and vpholding vs in the life of Grace And therefore because bread is not sufficient to sustaine the bodily life without wine nor wine without bread Therefore two Signes were appointed to shew that wee haue our whole nourishment by Christ. Qu. What resemblance is there betweene the Wine and Christs blood A. As Wine maketh glad the heart of men and a man hauing tasted of it forgetteth the trouble and the miferie that lies vpon him So the blood of Christ which speaketh better things then the blood of Abel euen peace and saluation to those that killed him bringeth vnspeakable ioy and comfort to the heart Eph. 2. 13. Secondly as wine breeds good blood good spirits in a man and a man hauing tasted of it the very colour and the strength of it will appeare in his face yea it will make his very breath smell the sweeter for it So the blood of Christ breedes good thoughts and good desires and good affections in the heart and a man hauing tasted of it by faith all his actions and all his thoughts will be full of the good taste and good relish of the same Q. When did Christ ordaine this Sacrament A. After Supper that is after the eating of the Paschall lambe When they had now sufficiently filled themselues with meate and so needed not any further nourishment for this life to shew that it is not the bodily life but the spirituall that hee seekes to feed and to nourish in them Luke 22. 20. Q. What learne wee by this A. That men must come to the Lords Table not to fill their bellies but to seed their soules to haue their faith strengthened their zeale kindled their loue increased all their graces to bee quickened in them Qu. What else may bee obserued in the time A. That the Disciples hauing
not It matters not for nothing can alter the Decree of God I answer as a learned man saith What soeuer God hath decreed he hath decreed nothing without meanes to effect the same For God hath not onely decreed the particulars c. but God hath also ordayned that by such and such meanes we should be led vnto the ends Now because prayer is a meanes and a speciall meanes to accomplish the Decree of God Therefore we must pray for this doth not take away prayer but confirmes it rather For example God decreed to prolong Hezekiah's life c. and yet the prayer of Hezekiah was a subordinate meanes to accomplish the Decree of God seruing to that purpose Take another example Acts 27. 31. God had decreed to saue all in the ship but how by meanes of the ship for when the Master and Souldiers would haue fled into the Boat The Apostle Paul told them that vnlesse these tarried also they could not be saued So to apply this vnto our purpose God hath decreed to giue such and such blessings comforts and graces to his Saints and yet not to giue them but by the meanes of prayer c. So that if we will not vse prayer we must not looke for any thing to be either granted or obtained Hauing thus dispatcht these Obiections come we to the Reasons Why we must pray First Because it is the command of God that we should pray Psal. 50. 15. Call vpon me in the day of trouble and I will heare thee c. So Luke 22. 46. Why sleepe yee arise and pray least yee enter into tentation And Jam. 5. 13. If any man be afflicted let him pray c. So that it is a cleare Commandement of God that we must pray Now as we make a conscience of any of the Commandements of God So also we must learne to be conscionable in this There is no man but will make some conscience of stealing and killing and why because he knowes God so commands him Now you see it is the Commandement of God to pray let it then be our care to performe it accordingly and more then this it is such a Commandement of God as that no man can excuse himselfe if he neglect it And therefore saith Augustine Thou needest not giue almes to the needy because thou hast not where with all to relieue them Thou needest not come into the Congregation because thou art diseased thou needest not visite the sicke because thy strength will not beare it but there is none so poore so lame so needy so weake in the body but he must pray so that if we doe not pray let vs looke for nothing at the hands of God Secondly Because it is the meanes to conuey all the blessings of God vnto our soules for Prayer is the very key whereby we open all the Treasuries and storehouses of Gods power and goodnesse Christ saith Marke 11. 24. What soeuer yee aske of God in prayer beleeue c. So 1 Iohn 5. 14. This is the confidence that we haue in him that if we aske any thing according to his will hee heareth vs. So that Prayer is a meanes to conueigh all graces and blessings vnto our soules The woman̄ of Samaria Iohn 4. 11. saith to Christ The Well is deepe and thou hast nothing to draw but God be thanked though the Wel of Gods goodnesse be deep yet we haue somewhat to draw with the holy bucket of prayer will diue into the depthes of God and fetch vs waters of comfort from them yea search the very lowest bottome of grace that is in God as diuers of the Fathers well obserue So that these things are euident inducements to euery Christian man to pray For as if there were a goodly fountaine that seeds a whole towne yet if men haue not vessels and pipes to carry water home vnto their houses they were neuer the better So though there be a Fountaine of goodnesse in God yet prayer is the meanes to conueigh it vnto vs and bring it home vnto our soules c. Thirdly Because it is the note of a wicked man not to pray Psal. 14. 4. Dauid saith plainely They call not vpon the Lord c. Isaiah 64. 7. Notes that it was a great signe of the calamity of the Church when the Chaldeans had taken away the riches of the Temple and the daily sacrifice ceased Euen so it is a sore signe of Gods displeasure when the daily sacrifice of prayer ceaseth It is with a Christian then as when the Chaldeans had taken the Temple For then the Diuell doth dangerously possesse the heart of a man and carries it quite away from God as a child is carried in ones armes and layed wheresoeuer the stronger party listeth Fourthly Because all our labours and endeuours are but in vaine without Prayer as Iam. 4. 2. Yee fight and warre and get nothing because yee aske not c. So that all our labour is lost if we haue not prayer to attend the same Thus we see Abrahams seruant when he went about a businesse of his Masters prayed vnto the Lord Lord send me good speed c. And Isaac hauing sent his seruant about a wife he in the euening went out into the field to pray vnto God as knowing all his labour was nothing without the Lord. Now these goodly examples are for vs to follow that whensoeuer we stand in need of any blessing we should powre out our prayers vnto God A certaine man we read once sowed good seed but neuer could haue any good corne at last a good neighbour came vnto him and reasoned what should be the cause he sowed so good seed and reaped so bad Corne why truely said he I giue the land her due good tillage good seed and all things that be fit why then replyed the other it may be you doe not steepe your seede no truely said the other nor neuer heard that seed should be steeped Yes truely said the other but I will tell you how It must be steeped in Prayer when the party heard this he thankt him for his good counsell put it home to his conscience reformed his fault and had as good Corne as any man Thus haue wee heard of the Commandement to pray the first maine point in the Preface New come we to the second maine Branch which is Our Direction how to pray Wherein there are two things to be considered 1 Why Christ giues this Direction 2 What the Direction is For the first why Christ giues a direction there bee three Reasons of it First To helpe the weaknesse of such as cannot pray This reason is touched Luke 11. 1. where when Christ ceased praying one of the Disciples came vnto him saying Master teach vs to pray as Iohn also taught his disciples Whereupon Christ deliuered this forme of prayer to them So that as I say It was to helpe
was not the wil of God So Peter and John answered boldly to the Jewes Whether it be right in the sight of God to obey you rather then God iudge you So the three children commanded to fall downe before Nabushadnezars golden Image answered likewise Be it knowne to thee O King that wee will not serue thy gods nor worship the golden image which thou hast set vp So that I say whatsoeuer the will of man commands we must alwayes looke to the will of God and hold our selues vnto it as the onely rule of all our actions and courses Thus when we pray Thy will be done it is in opposition to these three wils 1 The false and wicked will of the Diuell 2 The corrupt and crooked will of the Flesh. 3 The peruerse and abusing will of the World So a true Christian in all estates ought to pray Lord grant that I may not guide my selfe by these wills but that I may be alwayes ready to be directed by thy will And so I haue done with the first point Thy will be done The second thing to be obserued in this Petition is What will of God must be done Not the secret will but the reuealed will of God in his Word for herein the Diuell vseth great art and cunning contrary to Gods will to buzze in mens heads many intricate and secret things vnder the colour of art and deepe necessary knowledge leauing the principall matters and maine points But we must know that it is the reuealed will of God not his secret will must be the rule of our liues As God speakes to Moses Deut. 12. vlt. You shall doe onely that I command you And Psal. 119. 105. It is said by the Prophet Thy Word is a lanthorne to my feet and a light to my pathes Thus whatsoeuer the secret will of GOD bee let vs alwayes hold to that will of GOD reuealed in his Word doing as Marriners when they are at Sea who when they haue no direction to sayle by cast vp their eyes to heauen and are altogether directed by the Pole-starre So must wee doe in all our actions thinke of no other guide or direction but the bright starre of the holy Word of God which will safely conduct vs to the heauenly City Wherefore because this will and Word of God must still be looked vpon as our Compasse let vs labour to know it and be acquainted with it that we may be fitted to be aduised by it To this purpose Christ saith Iohn 5. 39. Search the Scriptures for they are they which testifie of me Vnto which Saint Paul addeth That they are able to make vs wise vnto saluation and Iosh. 1. 8. he saith Let not this booke of the Law depart out of thy mouth but meditate therein day and night c. Most men you see will haue a booke of Statutes in their houses and if they be to do any great matter they will doe nothing before they looke on their booke euen so because the Bible is the Booke of Gods Statutes the best men should get this booke into their houses and read it themselues or get others to reade for them that thereby they may first know the will of God and then practise to performe it Whereby you see what a great fault it is amongst vs that such a Christian duty is so much neglected Therefore let vs labour to correct this corruption in our selues and so pray that we may doe the will of God first labouring to know it and afterwards putting it in practise Now as depending vpon this There are foure speciall wills which God requires in his Word It is the will of God that wee should bee penitent for our sinnes to which end God speakes by the Prophet Ezekiel As I liue saith the Lord God I desire not the death of a sinner but that the wicked turne from his way and liue c. So 2 Pet. 3 9. It is said God is patient towards vs and would haue no man to perish but that all men should come vnto repentance so you see it is the will of God that we should repent vs of our sinnes that how soeuer we cannot doe our duty liue as we should yet alwayes to grieue at our hearts be wounded in our soules that we haue offended God and cannot doe as we ought They say that wounds which bleed will the sooner heale but when a man hath a grieuous wound and does not bleed there does vsually great danger follow So it is in a wounded conscience which bleeds when we are sorrowfull lamenting weeping mourning and meditating of our sinnes then comfort followes but when no remorse or repentance followes for sinnes which offend God this is very dangerous Secondly It is the will of God that we beleeue in Christ As 1 Iohn 5. 23. This is the Commandement that wee beleeue in the Name of his Sonne Iesus Christ. For though we be sinners and infinitely guilty in our selues yet it is the will of God that we should lay hold vpon the promises of Grace and imbrace life and saluation offered vnto vs in the person of his deare Sonne Men in a shipwracke be glad to lay hold on any thing that may bring them to the shoare so must wee doe in the dangerous shipwracke of our soules cast both our armes about Iesus Christ crucified and killed that he may bring vs safely to our heauenly Countrey Thirdly It is the will of God that we should liue a sanctified and a heauenly life here in this world As 1 Thes. 4. 3. This is the will of God euen our sanctification for because hee is willing to come amongst vs and remaine with vs he would haue vs forsake our sinnes and keepe both body and soule as a pure Temple for his holy Spirit to dwell in for if Balteshazzar was so seuerely punished for abusing the vessels of the Temple dedicate vnto GOD what shall wee bee if wee defile and contaminate the Temple of the Holy Ghost Fourthly It is the will of God that we beare patiently and quietly all the crosses and troubles that God sends vs as Peter sayes It is better if the will of God be so that ye suffer for wel-doing then for euill-doing And so because this is also a part of the will of God compose your selues quietly and meekely to vndergoe the troubles and crosses that God sends Thus Christ prayes Luke 22. 42. Let this Cup passe from me neuerthelesse not my will but thy will be done So saith Dauid in that great crosse of his chasing from the Crowne Behold here am I let him doe vnto me what seemeth good in his eyes So when we pray Thy will bee done the speciall care is to consider of these foure things which if wee pray for let vs labour by all meanes to performe the same for what a strange thing is this for a man to come before GOD in prayer to lift
Meaning a good Lease Purchase or bargaine not knowing any good beyond the good of this life But there is a further good to be aimed at for holy Dauid proceeds and lookes vp higher saying But Lord lift thou vp the light of thy countenance vpon vs. Lord let mee haue the feeling of thy fauour and of the forgiuenesse of my sinnes and grace to liue well in thy fauour hating sinne and I shall ioy in it as my chiefest portion So I say after the good of this life our daily Bread we are here willed to pray for the good of a better life pardon of our sinnes and then grace and strength against them But before I come to the Petition two questions must be answered 1 Why there is but one Petition for earthly things and two for heauenly that is daily Bread and in the other First Pardon for sinnes Secondly For graces against them 2 Why this Petition is linked to the former by a coniunctiue practise Giue vs this day our daily Bread And forgiue vs our sinnes Which close coniunction we find not amongst the rest For the first I answer it is for two speciall reasons First Because the Lord would not haue vs too carefull for worldly things but to be holy and heauenly minded as much as may be that we might be discreet in our demands and not dwell too long vpon earthly things It is the custome of the world who vse to pray not to care how long they continue their sute for daily Bread being pleased to conclude all vnder that as Hosh. 7. 14. The Lord complaines They assemble themselues for their Corne and Wine the things that they onely thinke on and care for so as they could be contented continually to pray for them Wherein our Sauiour Christ perceiuing a naturall corruption in vs would therefore haue vs soone to haue done with this thing and by and by to adresse our selues to better to seeke more pertinent matters pardon of sinne saluation of soules strength and meanes to liue holily without which all the rest would turne to nothing though we had as much as Sea and Land could afford vs so that as Birds which dippe into the Sea to get their food soare vp againe and quickly rise lest they should dull their wings and wet their feathers that they cannot flye So in our prayers we must take heed that we doe not diue too deepe into the world bringing our affections so low as we cannot mount and raise vp our heauy hearts to the contemplation of those heauenly blessings and graces as the Lord would haue vs. Numbers of men though they seeme likely in this world yet are like the Lead and Plummets of a Clocke that continually driue downe-ward and had need still to be wound vp So it is with vs in praying for spirituall blessings we decline and draw downe-wards so much to the world as we are heauy and dull in raising vp our selues towards heauen Let vs then recouer our selues and raise vp and winde our hearts vp and our thoughts as high as heauen to the loue and meditation of heauenly things In a Garden you see when men haue store of heauy mould they mingle it with Chalke and Sand to make it high and lighter so when our thoughts be heauy earthly and lumpish our Sauiour Christ would haue vs lift them vp with the cogitation and thinking of better things In the Law things that crept vpon all foure were forbidden yet if they had feet to leape vp withall they were iudged to be cleane Euen so howsoeuer some thoughts are about the things of this world our Trades and businesse yet if we haue legges to leape vp with that we can raise our hearts to God and better things when we come to pray and prostrate our selues before God it is not to bee condemned they may passe for cleane well enough But if they alwayes creep on the ground if neuer raised higher then the earth if no good thoughts of God if no looking vpward to better things O then no doubt they were vncleane not legally vncleane as the beasts were but really vncleane in the sight of God and his holy Angels Secondly To shew vs that our care must be twice so much for heauenly things as for earthly wee must haue twice as much care of our soules as of our bodies begging oftner spirituall then temporall things In the Law the waight of the Sanctuary was double to the common waight which was to shew that the Lord must alwayes haue double waight in matters that appertaine to the Lord in the saluation of our soules in all such things double waight double care double indeuour but how cleane contrary is it with the world who lay all the bent of their care vpon earthly things and their indeuour for transitory things of this life whereas we are taught by our great Teacher alway to ouerweigh our earthly cares with more heauenly meditations that thus hauing quieted our consciences we may the more safely goe about our worldly affaires Againe to the second question I answer this is annexed to the former Petition to shew vs two things First That pardon of sinnes in as necessary as our daily Bread Therefore with praying for Bread wee are taught also to pray for pardon for our sinnes and offences So that it is very necessary to haue these two ioyned together that whensoeuer wee pray to GOD to put meat in our mouthes wee alwayes remember that there is more excellent things to bee lookt after then this temporary food the pardon of sinnes with hope of euerlasting life in Heauen This is the reason why our blessed Sauiour so closely ioyned these together that the thought of this temporary Bread might moue vs to desire the Bread of Life for which cause Christ would haue these two Petitions connected together The Jewes badly enough in other things say well in this A woman takes two children to Nurse the one is a very meane one deformed crooked blinde and not likely to liue long the other as goodly a child as may be beautifull well-fauoured and likely infinitely to out-liue the other Now the foolish woman who bestowes all her care diligence and attendance vpon the worst childe and neuer lookes vnto the best must needs be ignorant and very foolish in so bad a choyce and so great a neglect So is it with vs wee haue taken two children to nurse our Body and our Soule they be the children and the Soule we know is infinitely better then the Body more beautifull and of longer continuance and yet like the foolish Nurse wee bestow all our care labour and paines about the worst wee are all for the body care little for the soule which yet must liue when the body shall die But our blessed Sauiour would haue both children lookt vnto the Body respected the soule remembred wherefore he strictly connects and ioynes these two Petitions together Answer 2
Secondly this Petition was so connected to the former to shew That though God giue vs our daily Bread yet if we haue not pardon of our sinnes all the Bread of the world can doe vs no good For it is a sweet and most comfortable thing to the conscience to be perswaded of Gods fauour in the forgiuenesse of sinnes For if one haue all the variety of good things in this world though his meat be Manna from heauen Rayment as precious as Aarons Robes his life as long as that of Methusalem his strength as Sampson Beauty as Absalon Glory Wisedome and Riches like Salomon yet if he haue not this Petition granted him which Christ here speakes of The pardon of his sinnes all is lost all is nothing worth yea in terrour of conscience all is displeasing and vncomfortable For saith Christ Matth. 16. 26. What shall it profit a man to winne the whole world and lose his soule or what ransome shall a man giue for his soule This question Tertullian demaunds What will all thy dainty dishes availe thee if they doe but feed thee to the fire of Hell Therefore remember to say Lord giue me daily Bread but O! Giue me also pardon of my sinnes for vnlesse I haue a feeling sense of thy fauour and hope of heauen all things else are nothing vnto me We know that condemned men in the Tower who haue goodly lodging lie well great attendance yet haue poore or no comfort in all this when they daily expect to be brought forth to execution Euen so it is with all the magnificence and glory of this world there is no comfort in any part thereof without the forgiuenesse of our sinnes one must goe to hell The rich Glutton we read when he was in Hell howsoeuer he possessed all things in this life and was glorious in estimation and riches yet afterwards they profited him nothing nay they were the greater corrasiue vnto him as he had formerly ioyed and flowed therein who found by wofull experience that one drop of Christs blood one Dramme of the forgiuenesse of sinnes had done him more good then all his infinite wealth and store of money Let vs then all pray with Dauid Psal. 50. Cast me not away from thy presence and take not thy holy Spirit from me giue me with daily Bread forgiuenesse of sinnes and howsoeuer thou deale with me in the things of this world yet let me haue the comfort of the saluation of my soule Hitherto of the entrance into the Petition and the questions touching the same In the Petition it selfe three things are to be considered 1 A Confession 2 A Request 3 A Condition In the confession three things are to be obserued of vs. 1 That euery sinne is a Debt 2 That we be all fallen into this Debt 3 That we be not able to pay this Debt For then we would neuer pray to haue this debt forgiuen if we were able to pay it First concerning the Confession wee acknowledge sin to be a debt for by debts here are meant sinnes as Christ in another place teacheth his Disciples Luke 11. 4. And forgiue vs our sinnes So the debt we speake of is the debt of sinne which for two causes is compareâ— to a debt First Because it ariseth after the manner of a debt for as a debt as we know ariseth vpon the non-payment of money and not performance of that which is due so because we haue not rendred vnto the Lord that which is his due not payed him that seruice loue honour obedience c. that we owe him being mightily behind with him Hence it is that we come to be mightily indebted vnto the lord being so farre in arrerages vnto him and so sinne ariseth in the first place after the manner of a debt Secondly it is compared to a debt because it bindes vs to a debt for as a debt bindes vs either to payment or to punishment to content the party or to goâ— to prison so doe our sinnes binde vs either to content the Lord in his Iustice or to vndergoe eternal damnation so that there is but one of two wayes to escape â—udgement either to content diuine Iustice or to vndergoe punishment And yet the debt of sinne is a worse debt then any other for it is not a money matter to be imprisoned for but this casts him into Hell for euer and euer Indeed the Law hath beene stricter for a man that made not payment of his debt was to be sold his wife his children and all he had Amongst the Parthians the Lawes were more cruell for if thae debt were not payed euery creditor was to take away so much of his flesh as the debt came vnto but these were courses barbarous and cruell Now by the lawes we see to be cast in prison is the punishment inflicted for a debt But for the debt of sinne we shall not only be cast into prison which is Hel but there suffer paines and torments easelesse and endlesse Another thing is that sinne is not like a debt we owe in this world for many a man though not able to pay his debt or not able to pay the interest for the time yet may deuise some meanes to auoyde and shift it off by a tricke pretend danger in the way or conscience in the businesse or if all faile he may die and then no body can compell him to pay the debt but no man in the world can shift off the debt of sinne First because God is able to proue euery debt that we owe him he hath it in a booke as Iob speakes Chap. 18. 23. Mine iniquitie is sealed vp as in a bagge Secondly wee cannot sue for such a Protection as the power of Princes giue in this world there is nothing able to protect vs from the Lord. There is no flying away that wil not help vs neither for we can flye no where from the Lord though we flie vnto Hell for saith the Prophet Psal. 139. 7. Whither shall I goe from thy spirit or whither shall I flie from thy presence If to heauen thou art there If to Hell thou art there also If I take the wings of the morning and dwell in the outermost parts of the Sea euen there shall thy hand lead me c. Fourthly Death cannot free vs from the debt of sin for howoseuer by death wee are out of the Vsurers hand yet wee cannot escape out of the hands of God Therefore let vs make this vse of it Feare him saith our Sauiour that when he hath killed the body can cast both soule and body into hell so that of all debt the debt of sinne is the most grieuous wherefore let vs bee carefull aboue all things to auoyde and get out of this debt A man that loues quietnesse and peace cannot abide to runne in debt O how carefull will he be to shunne it he will liue hardly and poorely goe thinne and liue of his
vs. Therefore after pardon of our sinnes we pray that wee may be kept from more sinnes as knowing the Diuell will be busie not onely not to let vs alone so but seeks by all meanes to supplant and surprize vs as the Apostle speakes 2 Cor. 11. 3. But I feare lest as the Serpent beguiled Eue through his subtilty so your mindes might be corrupted c. and 1 Pet. 5. 8. Be sober saith he and watch for your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuour So that howeuer we may relye vpon the pardon of our former sinnes the Diuell is ready still to thrust new sinnes vpon vs. As we know if a prisoner get out of prison and make an escape the Iaylor will not let him goe so but make Hue and cry after him raise the Countrey lay all the Towns and wayes to take him till at last be seaze vpon him and bring him backe to the stinking Dungeon which he came from So doth the Diuell deale by vs when wee haue made an escape got out of the prison-house of our owne sinnes he will not let vs goe so but makes after vs layes all baytes and ginnes possible to see if possibly he can intrap vs that so he may carry vs backe to our former old courses to walke in the wayes of darknesse So we see the grieuousnesse of sins and daily tentations are inseparable companions in this life for wee shall neuer haue our sinnes forgiuen but the Diuell will bee ready to tempt vs vnto other sinnes so to lay a new load vpon vs. Secondly That to the grace of Iustification we must alwayes labour to joyne Sanctification that is we must not onely labour to haue our sinnes pardoned but also mortified and the power thereof weakened for by sinne there be two things alwayes remaining 1. The guilt of sinne 2. The corruption of it The guilt of sinne is a binding of vs to the punishment as I haue said by order of diuine Iustice which is taken away by the Lords mercifull forgiuenesse but when the guilt is taken away the corruption of sinne remaineth which is a way ward disposition of the soule wherby it is wholly inclined vnto euil and vnfit and vnable for heauenly things Now this is that we pray for that God would not onely take the guilt of sinne away with the punishment and penalty due vnto it but the corruption of it also this is our desire others indeed are well enough content to haue their sinnes pardoned but to haue them mortified restrained weakned and the power thereof abated and quite killed but a few desire heartily But we who know the danger and bitternesse of sinne must pray also to haue the soule Sanctified the faculties rectified and set in the same beauty that the LORD in the beginning gaue it When a man hath broken an Arme or a Legge some fooles care no more but to be eased againe so the Chirurgion can giue them somewhat to take away the ache they go no further but they who be wise doe not onely seeke to haue the paine slaked but also to haue the bone well set againe that by that meanes there be no blemish or disproportion to the rest of the body So it is with a true Christian he doth not onely desire to be rid of the paine of his sinne the aches of his soule but the very corruption of it also healed and mortified in him Dauid conioynes these two together Psal. 103. 2 3. Blesse the Lord O my soule and forget not all his benefits who forgiueth all thine iniquitie and healeth all thy diseases The like we haue Psal. 51. 9 10. where he prayes Hide thy face from my sinnes and blot out all my iniquities create in me a cleane heart O God and renew a right spirit in mee Thus after Iustification he prayes for sanctification which also must be our care through the course of our life So much of the connexion The Petition it selfe hath two Branches in it 1 We pray that we may not be tempted vnto sinnes 2 That though we be tempted yet we may not yeeld vnto it Now there be two kinds of Temptations obserueable which we are subiect to in the course of our liues 1 Of tryals and tentations to sinne 2 Of sicknesse and diseases Tentation is any present prouocation or inclination to sinne which is a bait laid by the Diuell or our owne flesh against vs. When we pray therefore not to be led into tentation we pray that we may not haue any prouocation or inticement to sinne that may ouercome or intrap vs in leading vs from that loue duty and obedience we owe vnto the Lord so that the words in this first part of the Petition containe two principall things 1 A Confession 2 A Request First in that we pray not to be led into tentation Here is a close confession that our sinnes deserue it that the Lord may iustly leaue vs vnto the will and power of temptatation As it is said of the Gentiles Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts to doe things vnseemely So 2 Thes. 2. 11. It is said because they went on in the loue of darknesse receiued not the loue of the truth that they might be saued for this cause GOD should send them strong delusion that they should beleeue a lie So that God in his iust iudgement giues vs vp to our sinnes making one sinne the punishment of another This the Lord shewes plainly in the parable of the Vineyard Esay 5. 6. For so also a man that hath a Vineyard as long as it beares well hee will fence it weed it and hedge it that no hurt come vnto it but if it grow barren and yeeld him no profit then he causes the hedge to be throwne downe pull away the wall and let in Hogges Swine and Vermine to deuoure it So doth God order and deale in the businesse of our soules so long as we bring forth branches flourishing and worthy the fruit of the Gospell so long we are fenced and tended well cared for of God But when wee grow barren bring forth bryers and weeds then all our labour is lost when although the Lord doth not let in hogges and swine yet doth the Diuell and all the power of darknesse come in vpon it and blindes and hardens vs more and more by reason that we haue abused the gifts and graces which the Lord first bestowed vpon vs. The second part of this confession is That we are exceeding prone to yeeld vnto temptation Wherefore wee acknowledge that the Lord in Iustice may giue vs vp to the temptations of the Diuell for which cause we pray that we might not be tempted because we find such infirmity in our selues that if we be tempted a thousand to one we shall yeeld to the tentation for the corruption of man is like vnto dry Tinder ready to kindle and
is taken from the glory of God For thine is the glory for euer and euer That is to say Lord it is thy glory and honour to doe these things that wee pray for and though not for our sakes yet Lord doe it for thine owne honour and names sake which is aboue all things a strong motiue there being nothing which more mooues and preuailes with him then his owne glory The glory of God is as it were the eye of God his tenderest part yea such a part as he will not haue touched as I saiah speakes thereof My glory will I not giue to another saith the Lord. So though nothing in the world be in vs and we haue no merit being to fal into the dust yet this is sure that the Lord will thinke vpon vs as Dauid speaks Psal. 40. 17. But I am poore and needy yet the Lord thinketh on me c. he will thinke on whatsoeuer concernes his owne glory and honor Consider we then what a great mercy this is vnto vs that the Lord hath lapt and folded vp our good in his glory As the Iuie is so wrapt about a tree I hat it cannot be fel'd but we must fell the tree also so is the glory of God infolded and wrapt in our good that they both goe together These things confidered let vs striue in our prayers with humblenesse confession shame importunitie giuing all to God and emptying our selues of all good things in our selues So Abraham speakes vnto God I haue presumed that am but dust and ashes to speake vnto the Lord. So he sayes Isa. 40. 17. All Nations before him are as nothing and they are counted to him lesse then nothing and vanity Thus must wee come downe all and be abashed in our owne sight referring our selues in prayer to the good will of God vsing strong Arguments and much Patience in Humility Amen This last word containes a refiection or inference of our desires Some learned men take it for an assent of faith but though in Positions and Propositions it beso yet in prayer it is alwayes vsed as a roote of reflection Amen Good Lord let it be so which shewes that there must be great attention in our Prayers the mind must be seriously fixed vpon that we speake for to the Lord without straying and wandring thoughts It is an opinion of the Papists that if a man haue a generall intent to pray it is no sinne to entertaine wandring cogitations so that a man may goe on with his beades and finish vp the number of his dotish sayings for all his businesse As they that haue a iourney to London if they put themselues on the way need neuer thinke on London for euery step the horse takes sets him forwards But our Sauiour Christ here shewes the flat contrary that we must finish vp our prayers with the same attention earnestnesse and feruency with which they were begun all wandring thoughts being expelled For so long and no longer we pray then our minde is eleuated and lifted vp vnto the Lord. Saint Augustine sayes well to this purpose who intends to speake to one in a serious matter and then turnes his talke to another who will haue a suit to a Iudge begin to propose the matter and then turne his speech to his friend standing by who can suffer this who can endure it much more then when wee come to GOD in prayer ought we to haue our thoughts set and mindes prepared to be attentiue vnto that which is said like Holy Dauid to bee able to say My heart is fixed O LORD My heart is fixed awake my glory c. that we may not appeare before the Lord with flat dead heauy spirits and wandering thoughts but with rauished hearts and mindes serious thirsty earnest attentiue longing for the things prayed for We may alwayes conclude our prayers comfortably to our euerlasting reioycing to cry Euen so Lord Amen Amen Amen Veni etiam Domine Iesu. FINIS THE POORE PENITENT OR THE DOCTRINE OF REPENTANCE As it was Preached in diuers Sermons by that Reuerend Learned Holy Painfull and Iudicious Diuine Mr. IOHN SMITH late Minister of the Word of God at Clauering in Essex And sometime Fellow of St. Iohns Colledge in Oxenford Published since his death for the Hungrie VPRIGHTNES HATH BOLDNES ISAY 48. 18. O that thou hadst hearkened to my Commandements then had thy peace beene as a Riuer and thy Righteousnesse as the waues of the Sea Thy seed also had beene as the sand and the off-spring of thy bowels like the grauell his Name should not haue beene cut off nor destroyed from before mee LONDON Printed by A. I. for George Edwards and are to be sold at his house in the Old Baily in Greene Arbor at the signe of the Angell 1629. To the Reader CHristian Reader I send thee here the sowre and bitter Pill of Repentance yet feare it not for it comes not to kill but to cure thee It may bee bitter in the taste but take my word for it it will bee healthfull in digestion I know thou canst indure to sweat purge and toyle for the health of thy mortall bodie why wilt thou not doe as much for the euerlasting good of thy immortall soule If thou beest an Atheist I leaue thee in thy gall of bitternesse vnto thy perdition except thou Repent but if a Christian I pray thee remember what the Spirit of God sayes Euery one that hath this Hope in him purgeth himselfe euen as he is pure Are all things become new by Christ and dost thou thinke to goe to Heauen in the old rotten defiled ragges of the first Adam there being no change wrought in thee Deceiue not thy selfe there is no remedie if thou wilt not mourne for sinne thou shalt mourne for iudgement If thou wilt not shed teares here for thy offences there is no remedie thou must of necessitie weepe for euer in Hell where shall bee saith our Sauiour wailing and gnashing of teeth world without end Be not therefore like Ephraim a deceitfull Merchant weigh thins rightly in the ballance of the Sanctuarie and remember as God wishes of his people Israel that thy chiefest wisedome is to remember these things The miserie of sinne The Happinesse of Holinesse and thy later end which if thou neglectest all thy other actions are and shall prooue but meere foolishnesse in the sight of God Vanquished by the importunitie of a friend in hope it might prooue profitable for thy good I gaue way to the Printing of this small Treatâ—â—e though in regard of my owne weaknesse I did not hope to liue so long as to reuiew and publish it my selfe Pardon therfore I increate thee the wants and failings thereof Feed on the honey supply the rest with thine owne mounting more ample Meditations and with the help of others of this nature vse it by Gods blessing as a poore helpe to lift thee vp one step higher vpon Jacobs ladder which is
these are in a man nor in a mans will vntill God worke and fulfill them by his mightie power For first a man hath not eyes to see the good things of God Deut. 29. 3. saith hee Yet the Lord hath not giuen you a heare to perceiue and eyes to see and eares to heare vnto this day Secondly man hath neither desire nor appetite till God worke it in him as it is Phil. 2. 13. For it is God which worketh in you both the will and the deed or to will and to doe of his good pleasure Thirdly though wee had eyes to see good things and will to delight in them yet haue wee no strength and power to performe them vntill God will as Iohn 15. 5. For without mee you can doe nothing So then this is the doctrine of Repentance that if God worke not in a man these motions by his power there is no repentance Nay we see God onely workes man vnto repentance by the power of his Spirit and Grace so that hee is the first Cause of Repentance Of which let this be The Vse Vse 1 That because the Efficient cause of Repentance is God onely wee must say as St. Iames saith If any man lacke wisdome let him aske of God that giueth vnto all men liberally c. So let vs say of Repentance if any man lacke repentance let him aske it of God and hee will giue it him It is said of the Rocke Psal. 78. 20. Behold hee smote the Rocke that the waters gushed out and the streames ouerflowed c. Euen so let vs pray God by the power of his Spirit and grace to smite so hard vpon our rockie hearts that by and by may gush out from vs floods of repentant teares Vse 2 Secondly let vs learne to take God at his offer or else at another time wee may goe without it and hauing it let vs stirre vp our selues to be thankfull to God for it Cause of Repentance 2 The Second Cause of Repentance is called The Instrumentall Cause and that is the preaching of the Word as it is Luk. 24. 27. saith hee And that Repentance and remission of sinnes should bee preached in his Name amongst all Nations so that preaching is the Instrumentall cause thereof for though God giue Repentance it being wrought by him in vs yet hee doth it by meanes wee must not thinke that God will open the Cloudes and come downe from heauen and poure Repentance into our hearts or drop it in vs but hee hath ordained that wee shall get it by the preaching of the Word for thereby wee are made partakers of the graces of his holy Spirit Now consider there are two things to effect this The Preaching of the Law and the preaching of the Gospell the first that a man may see his sinne and the fearefull estate hee is in by the same The second that he may finde there is a remedie and that it is not in himselfe The Law prepares a man for Repentance shewes him all his sinnes and his damnable estate before yea it terrifies the conscience euen to the very flinging of him downe to hell and though this be not an infallible signe of grace to be thus terrified and restrained yet it is the occasion of it because it helpes to prepare vs and make vs willing to lay hold of Repentance as God workes in vs. As a man that makes choice of a tree to build with first he cuts it downe with his axe ere hee lay it flat vpon the ground and when he hath done so then hee applyes his line and tooles vnto lopping the boughes and so hewes it and squares it to make it the fitter for his worke Euen so doth the Lord first hee beates a man flat downe with the sentence of the Law and horrour of his sinne and then hee lifts him vp and restores him with the promises of the Gospell And whereas many thinke that it is a strange worke of God to deale thus with a man and that when God doth deale thus that man is in a wofull and lamentable estate the truth is that then the Law from God is a fitting and working a man to bee fit for eternall life and thus though the Law cannot bring a man to Repentance yet it is a meanes of preparation And then after this commeth the Gospell as a powerfull instrument and workes Faith and other Graces in vs by a diuine assistance The vse is Vse Because then the preaching of the Word is thus a powerfull cause of Repentance that wee make much of it and imbrace it esteeming it a pretious Iewell of Gods Treasurie yea and to seeke and hunger for it by all meanes If a man were grieuously sicke vpon his bed and that it were told him that in such a ground such a herbe did grow which applyed would quickly ridde him of all his paine and griefe if hee had any meanes to come by it sure hee would creepe thither vpon his hands and his feet to haue it no paines would bee irkesome vnto him so hee might recouer his health againe euen so when a man is deadly sicke of sinne as wee should all bee and it shall bee told him that in the preaching of the Gospell there is such a herbe of Grace the Flower of Repentance that will cure him of his sinne and restore him to the life of glorie I hope no man is so desperate and carelesse that will neglect the hearing of it Now what shall wee doe in this case but as it were to creepe on our hands and knees that is to vse all meanes to attaine the same and bee partakers of the benefites of the Gospell that wee may bee saued O! shall wee bee more carefull in such a case of our bodyes then of our soules Now besides these two Causes that may bring vs vnto Repentance there bee other three causes which are called Cause adiuvantes Helping or furthering causes because though they doe not worke Repentance in themselues yet they doe exercise a man to the helping and furthering of this worke in him I declare it by a similitude when one would saw a Tree three things are requisite vnto this worke First there must bee a saw which is the Instrument Secondly there must bee one to pull and mooue the saw to apply it to the Tree which is the Efficient cause Thirdly there must bee a certaine oylie and liquide matter to make the Saw runne which is Causa adiuvans the Helping cause which smoothes the Saw and makes it runne with case So it is in this great worke of Repentance the Saw or Instrument to worke is the preaching of the Gospell which doth sawe and worke vpon the conscience as the Instrument of God and God himselfe is the effectuall puller or workeman to worke Repentance in vs. So that Now the Helping Causes are especially three 1. The Mercie of God 2. The Iudgements of God 3. Our owne Considerations Helping
the physicke is alwayes tempered to the stâ—ength of the diseased but the longer it is deferred the more dangerous is the cure So it is with vs for our sinnes wee must haue the Physicke of Repentance cure vs according to the measure of our sinnes as I haue shewed If a man haue made himselfe a great burden to carry and should assay it on his backe and so hee findes it vneasie and to presse him very much if he should then throw it downe and put a great deale more vnto it and then begin to lift it againe but vpon the second tryall finding it heauier then before if hee should fall in a great rage till hee adde twice as much strength and labour to carry it the lighter would wee not thinke such a one foolish thus wilfully to increase his burden so is it with the children of this world because they finde Repentance somewhat vneasie at first they cast it from them and by that time they come againe hauing added more sinnes and made their burden heauier they are compelled to their greater sorrow and greater Repentance to wrastle with so grieuous a burden at a wondrous great disaduantage The Fifth Reason why early Repentanâ— is better then late is Because it is more pleasing vnto God for hee for the most part reckoneth more of an old disciple then of a new As wee see in experience vsually one will make more account of an old seruant then of a new hee will commit more trust to him and bee more familiar with him Euen so the Lord makes more reckoning of an old Disciple then of a new wherefore by all these reasons wee may see that early Repentance is better then late And therefore now let vs doe as it is said 1. Chron. 22. 16. Arise therefore and bee doing the Lord will be with thee So seeing wee haue so many sinnes to repent vs of and that God must haue the temple of our soules new built and re-edified let vs vp betimes and be doing with our Repentance As Pro. 3. 28. Say not vnto thy neighbour goe and come againe tomorrow but giue when thou hast it by thee So say not vnto God when he offers thee Repentance goe and come againe I will listen to this another time but listen while it is time and refuse not mercie when it is so neere thee Wee see that in the practise of men they cannot indure to bee put off from day to day in those things they desire to haue but they will take it as an iniurie done vnto them So the Lord takes it as a great iâ—iurie and wrong done vnto him when men put off their repentance from day to day The common course of the world is to deferre Repentance vnto the day of death thinking that to be the fittest time for it But such are deceiued for of all other times this is the worst for it and that because of two impediments 1. One in Nature 2. The other in Grace The first impediment in Nature is The Dolour and paine wherein the partie at that time is for when paines bee vpon a man how vnfit is he then to repent when it is tedious and irksome to speake or heare any noyse O how vnfit is a man then to set all his sinnes in order before him to sorrow and mourne for them and that hee hath offended by them so gratious and good a God In this case it befalls vnto many at such times as it did with the Israelites Exod. 6. 9. Moses told them that the Lord would bring them out of Egypt that hee would take away the burdens from their shoulders and that hee would bring them into the land of Canaan which hee had sworne vnto their Fathers to giue vnto them But the text shewes That they did not hearken vnto Moses for the anguish of spirit and because of the cruell bondage they were in So for the most part when paines and sicknesse are vpon one hee is not fit to listen vnto any good counsell or admonition that any one can bring him be it neuer so comfortable vnto others therefore the time of death is a most vnfit time for the beginning of Repentance Secondly Because the time of death to a naturall man vntill hee hath repented is of all other times the most terrible and fearfull Vntill hee haue obtained the assurance of the forgiuenesse of sinnes and that heauen and happinesse belongs vnto him If a Physitian should come to take away a legge or an arme from a man what a fearfull thing would it bee how much more fearefull to a naturall man is death which comes not to take away a legge or an arme onely but to rent body and soule asunder to bee at last tormented for euer So that when death comes with so dolefull an errand to seperate two old friends this time must needs bee a most vndisposed season to repent in Thirdly Because of worldly Cogitations as the disposing of wife and children house and lands and other goods all these must needs hinder the motions of Repentance As if a man haue a candle lighted in a Mine vnder the earth if it bee neere or vnder a dampe this will come and put out the candle So when in the time of sicknesse there is a candle lighted of good motions and meditations of Repentance then these new mutinous cogitations enter in to thinke what shall become of wife and children this and that friend and how to bestow our goods these like a dampe extinguish the good thoughts of Repentance The fourth is That God then ordinarily punishes our neglect of this duty in our health with hardnesse of heart on our death-beds As it is Pro. 1. Because hee called then to vs and wee would not answer therefore we call vnto him and he will not answer vs euen when our feares come like a whirlewinde and our desolation posteth vpon vs. O saith Christ to Ierusalem Would to God thou hadst knowne in this thy day the things which belong vnto thy peace but now they are hid from thine eyes Worke saith our Sauiour to the Iewes whilst it is called to day for the night commeth in which no man can worke So that this night time of sicknesse is of all times the most vnfit to repent in when God may iustly leaue vs comfortlesse because wee would not ere that time hearken to the words of instruction and walke in new obedience 2 The Impediments of Grace At that time may bee these First God may deny vs the meanes to worke Faith and Repentance in vs our comforters and helpers then shall be silent tongue tyed or absent when wee most wish desire and languish for comfort and helpe then one of a thousand may be denyed vs. Secondly Though hee doe giue vs meanes yet it may bee hee will not blesse them or make them powerfull and effectuall vnto vs. And though hee doe blesse the
wisheth well vnto himselfe desires his owne peace and hearts ease as much as may bee Therefore when hee apprehends the fearfull iudgements of God due vnto him for his sinne euen the hatefulnesse of vile actions which hee hath committed the very conscience and horror of these things will make him many times weepe so that a naturall man may shed teares for sinne and yet not repent him of it as wee see in Esau Gen. 27. 34. He wept for the losse of his Fathers blessing and his birth-right and yet so farre from repenting of his sinne that at that same instant after his Fathers death hee resolued to kill his brother So the Holy storie affirmes of Saul 1. Sam. 24. 17. that when Dauid had cut off the lap of his garment when hee might haue killed him and when he had made his innocencie knowne to him Saul hee lift vp his voyce and wept and made confession of his sinnes before God and yet for all this chap. 26. wee see hee persecuted him againe euen against his owne conscience so we see hee wept for his sinne and yet neuer repented Hee confessed hee had done ill and that Dauid was more righteous then hee So Mal. 2. 13. The people of Israel is said to haue couered the Altar of God with their teares with weeping and mourning and yet for all that liued in their sinnes without Repentance and said wherein shall wee returne So it is cleere that teares are not alwayes a true signe of true Repentance For the most part all the Religion of the world is this that if a man can bring himselfe so farre not onely to be touched for sinne but also to weepe for it to shed a few teares by and by they thinke themselues to bee safe yea though they liue loosely and prophanely after but this is to build vp their comfort vpon a safe ground because as wee haue heard a man may shed teares for sinne and yet not repent it so that teares bee not alwayes the true companions of true Repentance Obiect But here it may bee that some who are willing to repent and ready to indeauour this way may obiect and say How can a poore Christian take any comfort in his Teares If teares bee not alwayes a true signe of Repentance Answ. I answer for all this that there bee two wayes whereby a Christian may finde comfort in his teares 1. Hee must looke into the causes of them 2. Hee must looke into the Effect and fruit of them Hee must looke into the cause and fountaine from whence they flowe whether it bee for feare of damnation and of hell torments hee weepes or not for these may make a wicked man much to be astonished for the time and repent of his sinne as Act. 24. 26. so the children of Israel when the Lord told them that they should not enter into the land of Canaan repented of their sinnes and did weepe before the Lord but the cause was the iudgements and scourge of God vpon them being chafed by the Amorites Deut. 1 45. so that a man may weepe to no purpose for the iudgements and punishments that follow sinne but when a man can weepe for sinne because it is sinne which indeed would bring him vnto Repentance because hee hath offended so good a God displeased so gratious and so mercifull a Father done that which is prophane and vnseemly in his sight then wee may haue ioy and comfort in our teares So wee see in the example of the Prodigall sonne Luke 15 21. he more lamented that he had offended so good and louing a Father then for the losse of his money then for all the miserie which was vpon him and hardnesse hee had sustained yea I say all this did not so much grieue him as that hee had offended his good Father The like wee see by Dauid Psal. 51. 4. saith hee Against thee onely haue I sinned did hee sinne onely against God hee had also sinned against Vriah Barsheba against the people and against the peace of his owne soule Yet aboue all his greatest griefe was for offending his God a God that had dealt so bountifully with him in his aduancement and mercifully in his preseruation and so by the consideration of the cause wee may receiue comfort in our teares when wee consider from what motiues they proceed and principally moouing Causes Secondly a man that would haue comfort in his tears must looke vnto the Effect and fruit of them for if a man doe so weepe for his sinnes as that by and by hee be ready to fall into and commit the same sinnes againe and that as greedily and carelesly as hee did before then it is to bee feared that the watrie teares shed here is but a beginning of that euerlasting weeping and mourning in hell But if a man doe so weepe for sinne as that thereby hee is made more watchfull ouer sinne more to hate it carefull to resist it more willing to weaken the sudden power thereof in himselfe then a man may haue comfort in his teares as it is 2. Cor. 7. 10. 11. For godly sorrow worketh Repentance to saluation not to bee repented of c. For behold this that yee haue beene godly sorrowfull what care it hath wrought in you what cleering of your selues c. So then you see there are two sorts of teares First Teares of prophane men for they haue their Teares too but there is small comfort in them a man is neuer the better for such teares they are seldome put home to the conscience nor is the life reformed by them they leaue no steps of goodnesse nor prints of Grace behinde them Secondly the teares of the godly bee indeed sorrowfull teares but they are mightie and quickning like Aqua fortis which make strong and lasting impressions of vertue and of grace which leaue a seed and â—…it behinde to worke vpon their soules and conscience Thus much of the first Conclusion the second is this Conclusion 2. Euery one that commits sinne hath iust cause aboue all Conclusion 2 things to shed teares for the same This is proued first By Reason Secondly By Example for there are three things which will make a man to shed teares 1. For the losse of some great good 2. The feare of some great euill 3. The sence and feeling of some grieuous paine Now in all these cases a man hath cause to shed teares for sinne First In regard of the great losse that comes by sinne worldly men as wee know will weepe for the losse of children goods lands and such like but all the losses of the world are not comparable vnto the losse which comes by sin for it is neither of children goods or lands but by sinne we lose the fauour of God all our parts of that wee haue in Christ heauen and happinesse yea wee faile of Gods blessed presence for euer and so of all losses the greatest comes by sinne So that
because no man truely conuerted can thinke of his sins with pleasure but with griefe Iob saith thou makest mee to possesse the sins of my youth so wee may bee free and haue little sorrow and few or no teares for sinne at first and yet this case of compassion may affect vs in our riper age or old age or in the time of sicknesse and death at which time wee may come in bitternesse of soule to bewaile them Fourthly againe I say that at one time or other wee shall shed teares for sinne some doe mourne and weepe at their first conuersion and lye a long time vnder the burden ere they can be comforted As a many experiences of troubled consciences amongst vs doe shew Some againe like to the Eunuch Act. 8. 39. and Lydia Act. 16. 14. when God opens their hearts absenting matter of terror and representing full matter of ioy depart away at first reioycing not mourning as others So that I say the case is different in this case according to the representation and diuine impression vpon the soule of ioy or terrour in the present apprehension or according to the former guiltinesse of the party conuerted but this is most sure if we belong to the Lord at one time or other wee shall weepe and mourne for sinnes of our selues and others See Psal 25. 7. saith Dauid Remember not O Lord the sinnes of my youth And 2. King 22. 10. you shall finde how much good Iosiah was affected with the sinnes of the time when Helkiah the Priest deliuered him a booke whereby hee apprehended how the people had offended God so that whosoeuer of Gods children hath not yet felt conuersion throughly hee shall feele it before this life leaue him as I shewed formerly a wound with a sword makes but a white stroke at first but within a while the blood issues aboundantly So euery one doth not by and by bleed vpon his first conuersion and feeling of sinne when hee is smitten by the Law but tarrie awhile till some further working vpon his heart and you shall see vnconcealed sorrow and teares issue forth amaine Now the Reason of this I thinke is Why some men mourne and some doe not but reioyce at their first conuersion because it is with the motions of the minde as it is with the motions of compounded bodies Elements predominate tending still towards their proper orbe or place agreeable vnto them So at that time of conuersion looke what the soule is most possessed with at that time thither it is carryed As fill a bladder with winde and throw it to the ground it will not lye there but bend vpwards to the aire because it is filled with ayre but fill it with earth and it will fall and lye on the earth because of the earth that fills it and our bodies being earthly fall to the earth againe So it is in the minde of a man at his first conuersion if hee apprehend the mercie of God in Christ more then the fearefull iudgements of God for sinne then hee is carryed with comfort but on the other side apprehending iudgements most then hee is cast downe and discouraged Fiftly I say all that are truely conuerted shall shedde teares at one time or other though not in a like measure for some shed teares in a more abundant manner as Mary Magdalen who sate at Christs feete and washed them with her teares Luk. 7. So of Peter Math. 26. who went out and wept bitterly and of Dauid Psal. 6. who watered his couch with teares whom though all cannot follow yet all must wish to imitate in true sorrow for sinne in one measure or other for it is well obserued of a learned man that a man may let out the corruption of a byle as well out of a little hole as out of a great one as one may know that there is life in a man as well by the stirring and wagging of a finger as of the whole hand so may the truth of Repentance as well bee discerned by a few teares as a great many Thus wee haue seene the meaning of the conclusion That there be very few who are truely conuerted if they continue any time after conuersion but will shed teares for their sinnes at one time or other in one measure or other Now I come to confirme it diuersly 1. By Reason 2. By Authoritie 3. By Example First by Reason thus hardly is there any man liuing be he neuer so stout hearted and composed in himselfe but there is one thing or other that will make him weepe though hee set neuer so good a face on the matter the losse of wife husband children or the vnkindnesse of friends or some worldly calamitie but in those that bee truely conuerted the greatest griefe of all is the griefe for sinne all other griefes whatsoeuer are nothing so great or sensible If this bee throughly apprehended nothing so workes on the heart of a renewed man as the heauie and sad remembrance of sinnes past whereby hee hath offended God and grieued him to whom he oweth more seruice and duty then to all the world besides And so seeing there is not any man liuing but some extreamitie will make him weepe and the greatest extremitie in any mans conscience truely considered is sinne or for sinne hardly is there any man liuing but at one time or other the conscience of his sinnes will make him weepe and draw teares from him Secondly By Authoritie thus Psal. 126. 5. They that sow in teares shall reape in ioy Ierem. 50. 4. Then and in those dayes and at that time shall the children of Israel come they and the children of Iudah going and weeping they shall goe and seeks the Lord their God So Reuel 21. 4. it is promised And God shall wipe away all teares from their eyes not onely the teares which they haue shed in regard of their miserie but also those shed in regard of their sinnes so it is most sure that those who are humbled and shed teares for any thing will especially mourne and weepe for sinne Thirdly By Example of other holy people that haue beene before vs they that could hardly weepe for all the things in the world did yet weepe for their sinnes Dauid a souldier and so by consequence a stout-hearted man much acquainted with blood yet his sins made him shed abundance of teares Psal. 6. 6. and so he addes ver 8. Hee hath heard the voice of my weeping And so Mary Magdalen sate her downe at the feet of Iesus and washed them with her teares Luk. 7. which though it bee no strange thing for a woman to weepe yet for such a woman to weepe a Lady a gallant altogether set vpon her pleasures brauery and delights it was as strange a thing as might be The like may be said of the children of Israel a proud insolent hard-hearted people such as would not easily melt yet when the Angel
dead Palsie in which case a man shall haue all his senses benummed so as hee may die like a blocke without shew of iudgement or reason and yet for all this bee in a blessed state because though the state of his body bee changed yet the state of his minde and soule remaines vntouched Yet I doe not maintaine so saying as if all who died of these diseases died without comfort or that one may not die comfortably being thus visited yes it is most cleere that if a man be not wanting to himselfe and cast away the helpes which God giues him hee may die with comfort of whatsoeuer sicknesse hee dies of For of all deaths the most extreamely afflictiue is by fire this is accounted the sharpest and sorest of all bodily deaths and yet we see many of the Martyres haue shewed themselues very ioyfull and comfortable euen in the very flames The reason whereof is this The power of grace is infinitely greater then the power of nature as 1. Iohn 4. 4. Greater is hee that is in you then hee that is in the world as if hee should say the power of nature is the spirit of the creature but the power of Grace is by the Spirit of God now the spirit of God being greater then any created spirit whatsoeuer it comes to passe that the power of Grace brings the power of Nature vnto subiection and ouertopping those spirits and senses workes exceeding comfort euen in the houre of death as wee see when contrarie windes blow vpon a Ship that which is the strongest carries the ship away So because there is both nature and grace in vs and both blowe vpon the ship that is worke vpon our soules in this conflict that which is the strongest working most effectually preuaileth at the houre of death carrying the soule with it The second Generall Cause of want of comfort in the day of death is The decay of Grace for many times the people of God are negligent growe secure omit the meanes of growing in grace grow loose are not carefull to answer that expectation which is had of them leaue off diligence in hearing the Word and practise of holy duties quench the good spirit with following vaine delights giue way vnto temptations suffering them to take hold vpon them thus they breake out some one way and some another whereby it comes to passe that it is the good pleasure of God to correct this loosenesse though they thinke to shelter themselues vnder the Almightie as formerly but they cannot doe it wee see when Sampson had growne loose in his life hauing played the wanton and gone a whooring from God when after this the Philistims came vpon him hee thought to haue done as at other times but for his life hee could not for his strength was departed from him thus when some of Gods people runne out in their liues and venture on sin many times they smart for it at their deaths ere the conflict with conscience be ouercome and peace in the assurance of the forgiuenesse of sinnes be settled So 1. Cor. 11. 30. the Apostle shewes them For this cause many are weake and sicke amongst you and many sleepe so that oft times the cause of little comfort in death is by reason that men liue loosely and carelesly when they bee well So S. Paul saith 1. Cor. 15. 56. The sting of death is sin and the strength of sinne is the Law It is sinne that makes the sting of death to bee so grieuous painfull and bitter vnto vs so that is plaine the more loosely a man liues the more licentiously hee giues himselfe ouer to the world the more will death grate and sting him when hee comes to die Therefore if a man would lessen his owne paines in the day of death hee must looke to lessen his owne sin in his life because Death in death hath no sting but by the worke of sinne If a man haue an apparant hot burning Feuer the more hee drinkes hot Wines and feedes on fierie spices the stronger and more violent must his fitts bee where by the contrary the more sober and temperate hee is in diet the weaker still will his fittes bee euen so it is in death Death is like a powerfull fitt of an Ague if a man distemper himselfe before death and liue loosely and licentiously death will shake euery ioynt of him with mighty terrors and threaten to bring him to the King of terrors but if a man bee wise to weaken death by Repentance Humiliation holy prayer to God then though death may come yet the furie and strength of it shall bee much abated and so wee may haue comfort in the houre of death if we be carefull to watch ouer our liues The Third generall Reason is because of our indisposition at the houre of Death or in Death because men doe not then striue with themselues to stirre vp their Faith Zeale and the graces of God in them and prepare themselues with a good conscience to die for a man may haue Faith and Repentance and other graces of God in him and yet because hee doth not stirre vp those graces in him hee may die with little comfort A man in this case is like wasting coales couered ouer with ashes which must bee stirred or else they will die suddenly therefore when a man comes to die hee must stirre vp his faith hope repentance patience care loue and all the graces of the spirit euen as old Iacob Gen. 49. vlt. when hee came to die did reare vp himselfe leaned on his staffe and worshipped God though an old decrepid man and bedrid yet hee gat him vp vpon his knees turned himselfe and renewed his repentance so must a Christian man doe at the time of death stirre vp himselfe and prepare to Humiliation and to die in the Lord lest they want comfort in death which otherwise they might attaine to So wee see good Stephen amongst a shoure of stones that brayned him yet lift vp his eyes to heauen so as hee made all his persecutors amazed at his comfortable vision and was not here a man prepared to die Therefore let vs studie and pray in this case that God would helpe vs to rouze vp our selues against that time Hithertâ— haue wee so proceeded in this Case of comfort in Death that wee haue brought it thus farre that a man may truely repent and yet by occasions die with small comfort Now come wee to the next point the most obseruable of all the rest namely that There is a hopefull and likely way whereby a man may come to die with comfort if hee will not bee wanting to himselfe and neglect thâ—se meanes and helpes which God affoords him Now in this case there are two things to bee declared vnto you 1. That there is such a way 2. What that way is For the ground of the first I assume this That a Christian
Christ hath quite altred and changed the nature thereof so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp as it is Reu. 6. 8. Death went before and Hell followed after Now Christ hath dislinked and disioyned them and hath made a new vnion so that now death goes before and heauen followes after to the godly and faithfull And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden must not so much looke vpon the deepe waters as thinke vpon the place whither hee is a going so must wee doe in our iourney to heauen wee must not so much be terrified with the obstacles in our way as the benefites wee shall haue by dissolution freed from sin and to inioy the felicitie of the blessed for euermore yea and to consider that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome so stand the Angels round about the beds of the faithfull to carry their soules into heauen which is a maine benefite wee now haue by death for it is made to be the great enemie of sinne although by sinne it came into the world yet God hath so altered the former course as he hath made death the onely meanes to abolish sinne in his seruants this should make vs reioyce in the day of death considering whether death brings a soule fitted for heauen If a man should be sent for vnto the court to liue there and to receiue honour from the King if as hee entered there should stand a terrible grim Porter at the gate this man would not much feare the Porter being sent for to come to the King but cast his eyes on the Pallace and busie himselfe with the hopes of his entertainment at hand So when God sends for vs to liue with him in heauen though death be like a terrible grim Porter yet let vs not looke vpon his vgly face but cast our eyes to heauen and beyond that by considering the comforts of that place Thirdly wee must arme our solues against the feare of Death by considering that by death wee die to sinne and that death is the very accomplshing of our saluation Sinne brings all to death and God hath made death as I said a meanes to abolish sinne so that first death is the messenger of God Secondly it is the doore to let vs into heauen Thirdly it is the death of sinne Fourthly Death is a consuÌ„mation of our sanctification here in this world therefore a true penitent soule hath no cause to bee affraid of death Indeed the wicked worldling whose hope and God in his wealth hath great cause to be affraid of it because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together leauing him nothing of all his hundreds and thousands but a poore wooden coffin to lye in this makes him affraid of death And againe he is affraid of death because it is not a doore to let him into heauen but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer But a godly soule who hath his place made his sins repented of who hath liued a watchfull life ouer his heart and wayes hath now no cause to be terrified but rather as Christ speakes To lift vp his head and reioyce knowing that his Redemption drawes neere and that his saluation is now neerer then when he first beleeued So that a Christian vntill death come may truely say Morior dum non morior I die whilst I doe not die Thirdly a man that would die well must labour to weaken death betimes If a man were to fight a combat with an enemy for his life hauing the dyeting of him a weeke before the combat or more I hope no man thinks but that it were good policie to make his enemie so feeble and poore that hee should not be able to strike a stroke to hurt him So euery man and woman liuing must haue a combat with death and yet this is a great mercie of God shewed vs that wee haue the dieting of death so that we may weaken it if hee will and abate his strength Our good life weakens him and our sins giue strength vnto him Therefore if we haue any care of our estate let vs prouide to weaken him before wee come to the combat that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson when they perceiued that his strength lay in his haire by and by they cut off his haire and made him as feeble and weake as other men So must wee doe intending to weaken the great strength of death wee must labour to finde wherein his strength consists and finding that it lyes in our sinnes wee must then as Daniel speakes breake off our sinnes by righteousnesse indeauour to remooue them as soone as may be Wherefore I exhort euery one of you who hope for the fauour of God to repent you of your sinnes and set a worke the power of grace that so you may attaine for your comfort to finde Death weakened in the day of Death LECT XII V. THE CASE OF REpentance of comfort in Death NVM 23. 10. Let mee die the death of the righteous and let my last end bee like his IT is one thing to stand a mile off and shew a man a towne or a countrey and another thing to take him by the hand and bring him into the gates and so carry him from street to street from place to place not onely shewing the thing a farre off but a part of the glorie of the same so in this present Treatise which wee haue in hand it is one thing to tell you that there is a way whereby the righteous may obtaine to die well if they will not neglect it and another thing to take you by the hand and goe with you from field to field from particulars to particulars till wee haue put you into the gates of heauen The one wee haue done out of the abilitie God gaue and now wee desire to performe the other The duties of Preparation I shew consisted of fiue seuerall heads First that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death Secondly that a man in this case must arme himselfe against the â—eare of death Thirdly that a man must learne to weaken death betimes Now wee goe on Fourthly Hee who would die well must begin to die betimes hee must die daily as the Apostle professeth of his owne practise 1. Cor. 15. 31. I protest by our reâ—oycing which wee haue in Christ Iesus I die daily So must wee doe wee must bee a dying daily muring our selues to death before death come Quest. But how shall this be done Answ.
offer vp spirituall sacrifice acceptable to God by Iesus Christ. So that doe what wee can all sacrifices and seruices be onely acceptable to God through him Vse 3 Thirdly seeing all our Repentance is vnperfect so long as we liue in this world Therefore no man is to dismay himselfe and bee too much cast downe if hee doe not finde repentance to be perfect in him If hee doe not finde a perfect hatred of sinne loue of God indeuour to please God in that he requireth In this case one must not too much afflict himselfe because he cannot attaine to things impossible in this life considering that it is not perfection but truth of Repentance that God looks for in this life in which case S. Paul comforts the abiect saying 2. Cor. 8. 12. For if there be first a willing minde it is accepted according to that a man hath and not according to that a man hath not The second maine thing is That because euery mans Repentance is imperfect in this life Therefore there must bee an increase thereof in the life of a Christian As wee increase in other graces so increasing in the grace of Repentance Therefore Christians haue no cause to bee dismayed at this when God brings them off againe and againe to renew their Repentance A number of poore Christians cannot tell what to make of this when they haue repented their sinnes and beene comforted with the Promises of the Gospell and gone on a long-while in a cheerefull estate vpon a sudden all their old sinnes are cast vpon them againe to terrifie them worse then before and so by a heauy recourse of sorrow they become much perplexed and amazed But let such thinke that this is nothing else but Repentance As in a little childe when hee begins first to write hee frames his businesse somewhat vnhandsomely when he hath perfected a letter his Master sets him to make the same letter againe vntill he doe it better and better vntill at last it bee excellently well Euen so because there are not those firme and true intensions of our affections in our first Repentance the Lord is faine to goe ouer againe with vs and to set vs anew to repent of our old sinnes thus is the growth and frame of a Christians progresse in grace to goe it ouer againe still vntill it come to perfection I haue heretofore obserued that a tree alwayes growes vntill it come to his full pitch of state yet it growes not alwayes in one sort but sometimes it growes in the boughes sometimes in the branches sometimes in the root Euen so it is with a Christian hee hath his times of growth hee doth not alwayes grow in one and the same sort but sometimes in one Grace and sometimes in another sometimes in knowledge faith loue obedience c. and yet bee in a good estate though he be put still to renew his Repentance from time to time which if I may so speake becomes so much the purer like gold when it is often refined by ardent and often praying againe and again therfore distressed Christians in this case haue no iust cause to be so perplexed and cast downe as many times they are Wherefore seeing it is necessarie still to grow in Repentance and that it can neuer bee too pure nor perfect not too often gone ouer in this life wee must therefore labour and euery day indeuour to be more and more penitent for our sinnes bitterly to lament them and increase in the detestation and hatred of them so making vse both of the mercies and iudgements of God this way as to further vs in the growth of our repentance So we see Peter did by occasion of Christs mercie vnto him in the draught of fishes Luk. 5. 8. Hee fell downe on his knees and said depart from me I am but a sinfull man ô Lord So did the Lords people by occasion of the iudgement in the Thunder and lightning 1. Sam. 12. 19. say vnto Samuel Pray for thy seruants vnto the Lord that wee dye not for wee haue added vnto all our sinnes this euill to take a King thus must we grow in this as in other graces It is therefore a great corruption for any to desire to grow in other graces if this be neglected and to doe some things conscionably and to neglect those other maine duties in Religion For if one had a childe and the childe should grow in one part and not in another one hand and one leg should thriue but not the other but keepe still at a stand how bitterly would he complaine of this and yet so is it in the state of many a Christian one part of the graces of God growes well but the other doth not grow at all many increase in knowledge shew a great deale of zeale of deuotion haue sufficiencie of faith and are cheerefull in their obedience but they grow not a whit in Repentance they are not a whit more humbled for their sinnes more penitent and cast downe before the LORD and therefore can say what cause haue wee to bee deiected and afflicted so for it but let vs of better knowledge learne to bee better affected our care being to bee more and more humbled for our sinnes Wee see in Nature when a man is buried and layed in the ground the more earth and mould you cast vpon him the more hee consumes from day to day being so much the more vnfit to rise vp againe suppose aliue from vnder the weight and burden of the earth which presses him downe Euen so it is with the sinne of a Christian when a man hath buried sinne in himselfe the more hee increaseth his repentance and holy humiliation the more earth and mold hee casts vpon it in this kinde the lesse able will it be to rise and reuiue againe nay our sad and serious Repentance will make it that it shall not rise againe Now there be three wayes wherein a Christian must increase in the Grace of Repentance as well as in other Graces 1. In the Number of his Graces 2. In the Measure of his Graces 3. In the good vse of them First for the Number of Graces see what Peter saith 2. Pet. 1. 5. Adde to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance Patience and to patience godlinesse c. And so 2. Cor. 8. 7. Therefore as yee abound in euery thing in faith and vtterance and knowledge and in all diligence and in your loue to vs see that yee abound in this Grace also Therefore it should grieue a Christian to heare a man speake of any grace which hee hath not in himselfe Fine and daintie women we know who haue a delight in curious gardens if they heare of any goodly Plant or delicate Flower in another bodies garden they neuer rest till they haue got a slip of it into their owne yea here they beg a root and
there a slip and so set it into the ground Euen so must a Christian doe because his soule is the garden of Gods graces therefore whatsoeuer grace of God hee heares of to be amongst others by and by hee must labour to get it home vnto himselfe therefore it is great corruption for men to get some one grace of God and neglect the rest to get a little knowledge zeale deuotion c. and yet neuer labour for a good conscience sobrietie patience faith loue c. letting these things passe vnrespected and vnregarded A Christian must bee like a little childe who euery yeare growes somewhat and addes to his stature and growth in all proportion of parts not growing in one member and declining in another so must Christians doe indeuour to thriue in all graces Secondly Wee must grow vp in the measure of Graces as the Apostle exhorts 1. Thess. 4. 1. 10. Furthermore then wee beseech you Brethren and exhort you by the Lord Iesus that as yee haue receiued of vs how yee ought to walke and to please God so yee would abound more and more So 2. Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ. Therefore if wee beleeue let vs beleeue more if loue indeuour we for more if patient let Patience haue its perfect worke as S. Iames speakes that we may be entire and want nothing Wee reade Math. 13. 31. The graces of God are compared to a little seed not to a little stone because though a seed be little yet it is of such a thriuing nature that it will not alwayes be little but grow and increase to his limited stature and greatnesse So the thing is cleere a Christian must increase as well in the Measure as number of Graces bee like the thriuing seed not like to a little stone that growes no bigger which shewes their fearefull estate who grow not in the measure of their graces Thirdly In the vse of them for one may haue good Graces and yet neuer put them to any imployment like vnto that vnthriftie seruant Luk. 19. 20. who tyed vp his Talent in a napkin and like that lame man by the Poole of Bethesda Iohn 5. 7. who though he had legs yet had no vse of them vntill Christ restored them so we may haue some graces of God and no right vse of them if we be not carefull to rub them vp and set them a work wherfore the Church prayes Cant. 4. 16. Awake ô North and come thou South blow vpon my garden that the spices thereof may flow out let my beloued come into his garden and eat his pleasant fruits So Psal. 119. 34. Dauid prayes Giue mee vnderstanding and I shall keepe thy law yea I shall obserue it with my whole heart Therfore as Mary not onely brought a Boxe of oyntment to Christ so that all the house was filled with the smell thereof euen so must we not onely bring our Boxes of ointments of graces vnto Christ but effuse and poure them out that God may smell the sauour and others may receiue good by them If a man had a thousand Tunne of wine in a Cellar which he had no vse of but were kept closely there what were any man the better for it but if hee would make a large Cisterne and turne out a Conduite cocke into the streete that euery one who passeth by might drinke therof then would they commend his bountie and be thankfull vnto him So when wee haue good graces of God which wee keepe to our selues not being profitable vnto any it is matter of rebuke and reproch vntill wee let the cocke runne to water and refresh others One thing more is to be considered for conclusion of all which is How a Christian may grow in Grace For it may be many a one would bee willing to grow in Grace if they knew how being ready to thinke or say with the Iewes vnto Christ Iohn 6. 28. What shall we doe that wee might worke the worke of God So may yee say to mee you talke of excellent duties but how shall wee performe them To which I answer there bee foure things to be performed of euery one that would grow in Grace First In the vse of them to bee carefull that they may thriue and grow as the Apostle prescribes 1. Pet. 2. 2. As new borne babes desire the sincere milke of the word that you may grow thereby Meanes to grow in grace If one sow good seeds in his garden and neuer water or weed them or set vp stickes by them for their support and leading vpwards all his labour will be in vaine So if one doe not nourish the good seeds of Gods graces sowed in his heart and soule if hee doe not water weed them and set vp supporters vnto them a thousand to one that they will neuer thriue nor grow to any purpose Therefore we must doe as the Iuie doth because the stalke thereof is weake the string not being able to support it to grow vp straight therefore it catcheth hold with his keyes and clawes vpon euery post and tree that it may climbe vp by So because commonly wee all creepe vpon the ground and be not able to lift vp our soules vnto Heauen by our owne strength let vs lay hold of the holy things of God the promises of the Gospell and the merits of Christ neuer leauing nor giuing them ouer vntill they haue lifted vs vp vnto heauen Meanes to grow in grace 2 Secondly Wee must vse all the ordinarie meanes besides extraordinarie graces and prayer for if we vse some and neglect the rest no maruell though God denie his blessing to the rest as if one vse Prayer and yet will not come to the preaching of the Word or if hee heare the Word and neglect the â—…aments this man may misse of his aime and comfort as the Disciples Math. 17. 20. vsed some meanes but because they failed in other some in the matter of faith therefore they wanted a blessing on their worke for that time It must therefore bee our care and wisedome to vse all the meanes which God hath appointed as we know by experience goe to a Doctor for a paine in the head he prescribes you foure things for the remedie of which if you take but two and neglect the other two no good can be done for when you returne to the Doctor and tell him that you haue onely taken two of the foure things prescribed no maruell may hee say you are not cured who haue neglected the halfe of the meanes appointed for your cure So it is when men will not betyed vnto all the meanes which God hath appointed Meanes to grow in grace 3 Thirdly Wee must vse all the meanes constantly which may stand vs chiefly in stead as it is Heb. 6. 7. For the earth which drinketh in the rain that commeth often vpon it and bringeth forth