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
troubled thoughts for the things of this life Wherefore our Lord hauing a regard to this our weaknesse would first ridde vs of the care of these earthly things that we might with the more care and attention apply our selues to heauenly Reason 2 A second Reason is That by experience of the smaller things we might climbe vp to the hope of greater For at first men be not easily perswaded of the Remission of sinnes and high Mysteries of eternall happinesse but must be brought to it by steppes and degrees Therefore our Sauiour worketh vpon vs in this place with a secret wisedome that by finding God to be good vnto vs in food and rayment the things of this life we might learne to rest and relie vpon him for a better life to come for it is a sure thing that he who will not trust vnto God for meat and drinke and such like will not trust him for the saluation of his soule and hee that thinkes that GOD will stand with him for a piece of Bread will neuer beleeue that God will giue him pardon of his sinnes and heauenly glory Christ therefore would haue vs begin at the smaller that finding the Lord fauourable and friendly in these lesser things wee may be drawen to conceiue that he will be as graciously inclined in greater matters As a man that would try a vessell first he puts water into it and such meane liquor And then if it hold water well he is the more bold to trust it with Wine or Rosasolis and the like So when we finde God to be good vnto vs in the meaner things of this life this makes vs the more bold to relye and rest vpon him for greater things belonging to eternall saluation Now to come to the Petition it selfe therein are diuers particulars to be considered 1 What it is that we pray for Bread 2 Of whom we aske it Of God Lord doe thou giue it meaning if God doe not giue it we shall neuer haue it 3 By what right Of Free-gift we doe not deserue it but pray doe thou giue it vs good Lord. 4 What quantity of Bread wee pray for Daily Bread onely so much as is sufficient to sustain vs for a day 5 Whose Bread we pray for Our owne not bread of others 6 For whom we aske For our selues and others 7 For how long time Onely for a day Giue vs this day our daily Bread Concerning the first thing we aske Bread herein we are to consider 1 The Extent of the Tearme 2 The Limitation of it First for the Extension of the Tearme by Bread our Sauiour Christ doth not meane that God should giue vs bare bread and nothing else But by Bread he meanes all things else as needfull to mans life as Bread is so that whatsoeuer is comfortable and helpefull to the life of man is here couered vnder the name of Bread as wee see 2 Sam. 9. 7. Dauid said to Mephibosheth and thou shalt eate bread continually at my Table Thereby meaning all things concurring to the comforts of this life So Isa. 4. 1. We will eat our owne bread and weare our owne garments c. That is liue of our owne prouision get all things needfull for this life So that by Bread heere as in many places of Scripture our Sauiour Christ meanes all manner of comforts of this life For wee know that many haue bread yet if they haue not other good blessings of God houses and harbour fire and water sleepe health and rest they may for all that perish therefore when we pray for bread we pray that the Lord will giue vs whatsoeuer is needfull to sustaine our weake and fraile life in this world And for the Limitation we know that bread is a necessary and a needfull thing It is not a friuolous thing of superfluity that we may well want but a most necessary thing wherein our Sauiour Christ hath heere so bounded our desires to guide them to needfull things onely Bread or that which is as needfull as Bread so that if we once goe beyond the compasse and reach of bread If wee desire a thing that is not needfull a superfluous thing to nourish vanity and pride then we may not expect that the Lord will giue vs that thing which we pray for because being not Bread it is out of the compasse of the Lords grant of which the Lord complaâ—nes Psal. 78. 18. of his people And they tempted God in their heart by requiring meat for their lustes So Jam. 4. 3. He tels vs why Christians aske and haue not Yee ask and haue not because ye aske amisse to spend vpon your lusts c so that our Sauiour Christ by limiting vs to Bread alone teacheth vs to aske only things needfull at the hand of God Obiect But why doth the Lord heere mention Bread onely and nothing but Bread Ans. I answer this is to teach vs that if God giue vs nothing but Bread onely yet wee must be contented If God giue more we must be more thankefull but if the Lord abridge our dyet and bring it to bread onely that is to so much as will maâ—ntaine life and soule together as we say yet we must be contented because wee haue as much as we pray for So Iaâ—kobs practise and prayer was Gen. 28. 20. And will giue mee bread to eate and cloathes to put on as the Apostle wils vs 1 Tim. 6. 8. When we haue food and raimâ—â—t let vs therewith be contented all ioyning here with Christs precept for our direction Secondly We aske it of God Lord doe thou giue vs our Bread where in we are to take notice of two things 1 Of our dutie that we seeke for Bread no where but at the hands of God 2 Of our weakenesse and frailty that haue nothing of our selues but what God giues vs. Concerning the first wee haue many examples in Scripture to teach vs to lift vp our eyes and hearts to heauen in prayer looking for nothing else-where that belongs to the comforts of this life For saith Dauid Psal. 136. 25. It is he which giueth food to all flesh So Psal. 145. 15. The eyes of all waite vpon thee and thou giuest them meat in due season Thus all good things are to be sought for from God What a wretchednesse is then amongst men of this world and grieuous sinne when they haue any sicknesse lamenesse strange diseases or vnlookt for accidents they doe not seeke God for their daily Bread or mitigation of those things by prayer or humbling themselues before God but runne to Soreerers and Witches and vnlawfull meanes as though the Diuell were more mercifull then God or Hell more ready to afford them comfort then Heauen O the end of such is fearefull as that of Saul whom the Lord is said to haue killed because he asked counsell at a familiar spirit Some other examples there be to this purpose but I passe them But the
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
reach it Now there be many wayes for our imitation wherein Angels performe the will of God First They doe the will of God in purity of affection not for any by-reasons or respects but in sincere obedience onely because it is the will of God as it is said by the Prophet Dauid Psal. 103. 20. Yee Angels that excell in strength that doe his commandements in obeying the voyce of his word c. So must we performe the will of God in purity of affection because it is the will of God onely desiring to please him in doing thereof Thus Saint Pauls exhortation is Ephes. 6. 6 That we doe the will of God from the heart And Psal. 119 56. saith the Prophet This I had because I kept thy Precepts So our care must be to doe that which he commands in soundnesse of heart without any worldly respects Many times indeed men doe the will of God but it is not out of any purity of affection to Gods will but because it is for their owne profit and brings them worldly ease false comfort or some other respects as Pharaoh who would let the people goe not in any obedience vnto God or because God had commanded it but in hope of his own ease The like of Abner 2 Sam. 3. Who thought to establish the Kingdome to Dauid not in obedience to God but to maintaine his owne greatnesse and power and out of priuate reuenge vpon others Secondly Angels doe the will of God with readinesse neuer disputing or reasoning vpon the matter but as soone as they vnderstand it to be the pleasure of God and his will by and by they are ready to performe it So Ezek. 9 7. As soone as the Angels had their charge by and by they went forth to performe it And Daniel 8 16. No sooner did the voyce command Gabriel to make the man vnderstand the vision but he came and stood neere vnto him So must we doe neuer to dispute or debate the matter pretending excuses but as soone as we know his will by and by addresse our selues to performe it So did Peter Luke 5. 5. When hee was commanded to let downe his net and you know the successe they were scarce able to pull in the net for the multitude of fishes So the Gouernours seruants John 2. 7. When Christ bid them fill the pots with water which he turned into wine neuer reasoned nor disputed vpon it but did as they were commanded So Psal. 18. 44. It is foretold of that change to be wrought by Christ As soone as they heare of me they shall obey mee Thus must we adresse our selues to doe the will of God with all readinesse in euery thing But if wee examine our selues we shall finde such a strange backewardnesse and reluctation in our hearts how vnwilling bee wee to come to this duty what adoe hath the Lord with vs as is wonderfull ere we can be brought to learne this lesson how oft doe we flye off and yeeld to sense and reason Well we must learne to see dislike and pray against this vntowardnesse in ourselues and that GOD would giue vs more true iudgement and vnderstanding with cheerefull willingnesse to doe what he commands vs. Thirdly Angels doe the will of God with delectation that is take singular delight and comfort in doing of it so must we endeuour to doe it with delight and ioy like as Christ speakes of Himselfe Iohn 4. 34. My meat is to doe the will of him that sent mee and finish his worke And it must not be grieuous in Abrahams sight for the Childe and the Bond-woman to be turned out of dores So we must not thinke it enough to do good duties but also looke that wee haue speciall delight in doing of them as Dauid professes Psal. 119. 16. I will delight my selfe in thy statutes c. And Psal. 4. 7. Thou hast put gladnesse in my heart more then in the time when their corne and their wine increased But now this is our sinne that though in many things wee are content to obey God and to doe his will yet we doe it with so little delight or spirituall ioy with such irkesomnesse tediousnesse and vnwillingnesse that wee endanger all the grace of our well-doing In this case it fares with vs as it did with Ezekiel who saith of himselfe that he went in the bitternesse and heate of his spirit So though we are contented to goe that is to doe as God wils yet it is with that repining and backewardnesse that it looseth the benefit of the action Againe The Angels with earnestnesse and intentiuenesse doe the will of God they doe not freeze in their businesse but bend all their strength about it So Dan. 9. 21. sayes The Angel came swiftly flying vnto me so must we doe the will of God not coldly and idlely but with all our intention and power yea this should also moue vs in that this is the commandement of the Lord. Thou shalt loue the Lord with all thy heart with all thy soule and with all thy might Thus much also Dauid confesses Psal. 119. 4 Thou hast commanded vs to keepe thy precepts diligently Many indeed doe the will of God in shew but coldly loosely lasily with dead affections there is no life in their obedience nor spirit in their prayers how then can they thinke that God will accept of them He that strikes vpon a little Violl and would know whether it bee sound or not hearkens to the sound for if it giue but a dull sound If the ringing bee not shrill he knowes that there is some cracke or flaw in it So it is with vs in our obedience when we giue but a dead sound be not shrill full of spirit and life and when good duties come but slacke and coldly from vs certainely wee haue some dangerous cracke and flaw within vs against which wee must pray and seeke for reformation Fiftly They doe the will of God with constancy and continuance not at one time and neglect it at another but they are alwayes ready and seruiceable So must wee bee ready to doe at all times and in all places As Dauid prayes Psal. 119. 33. Teach me O Lord the way of thy statutes and I shall keepe it vnto the end So Psal. 44 18. the Church professes Our heart is not turned backe neither haue our steppes declined from thy way And Luke 1. 75. It is said we should serue him all the dayes of our life in holinesse and righteousnesse Indeed for a fit or a spirt we can be content to doe so heare the word and frame our selues to some good courses but to walke on in a constant course and doe the will of God as well at one time as another this is hard for commonly men doe by their Religion as great men doe by their Retayners on Feast dayes they come vp and are all put
vs whensoeuer we haue sinned against God the soule being out of ioynt the sooner we shall find ease Wounds you know that are not by and by dressed will ranckle and fester so as the cure of them will be much more difficult and dangerous So it is with the wounds of our sinnes if they be long kept from searching opening and laying them before the Lord. Let vs therefore preuent the mischiefe which may follow our delayes making vpon all occasions a continuall and speedy attonement with God The third generall part of this Petition is The Condition of the same We pray to God to forgiue vs as we forgiue others yet this cannot be a cause of Gods forgiuenesse but a condition onely It can be no cause for as the Schoole-men say Finiti ad infinitum nulla est propertio There is no proportion of the Finite to the Infinite thing And so no reason because wee forgiue our Brethren some small matter that GOD should forgiue vs the infinite debt we owe. Therefore no cause but a condition of it Very reason will teach vs this that it is in the power of the giuer to prescribe vpon what condition he giues his gift as Christ saith to Peter Iohn 13. 8. Unlesse I wash thee thou shalt not bee cleane As if hee had said I am content that thou haue part with mee in my kingdome and glory but yet there is a condition annexed Except I wash thee except thou obey me submit thy selfe vnto me thou mayest not haue it So God did giue vnto Paul the liues of all that were with him in the ship yet it was conditionall Except these abide in the Ship ye cannot be safe And so must we be contented to rest vpon the meanes which God hath appointed and be willing to performe such conditions as hee inioynes vnto vs. But the wickednesse of the world and corruption of men that willingly will not come to any conditions with GOD but would haue the blessing without the condition like the kinsman of Ruth hee would haue had the land but when he heard the Condition that he must haue Ruth to wife he refused the bargaine So the Rich man in the Gospel would haue had eternall life but when he heard the condition that he must leaue all and follow Christ in a poore estate he would not meddle with it but went away sorrowfull So it is with the world still and so it is with most men they would haue the blessing they would haue life euerlasting forgiuenesse of sinnes and the like but they will none of the condition to forgiue the offences of others But let vs remember if we looke to inioy the Lords blessings we must come to his conditions wee may not haue them vpon what tearmes wee will but be contented to accept of them on what manner the Lord will giue them vs. Now the Conditions that the Lord giues vs are First Easie to be done For the Lord doth not say man must content me for his sinnes let mee haue so many teares so much sorrow from thee proportionable to thy offences spend as many dayes in my seruice as thou hast spent in the seruice of sinne But what saith hee Forgiue forgiue be ready and forgiue others and thou shalt euer find me more ready to forgiue thee So that it is an easie condition which the Lord prescribes O we might thinke it abundantly wel with vs if we were able to purchase so excellent a mercy as the forgiuenesse of sins at any rate whatsoeuer yea though we bought it with a great deale of paines and transitory goods yea life it selfe but the Lord lets it come at an easier rate at such a poore price that it is wonderfull he imposeth no more vpon vs then to forgiue others This shewes his goodnesse loue and mercy and all to make vs confesse the greatnesse of the same As Naamans seruant said vnto his Master If the Prophet had commanded thee a greater thing wouldest thou not haue done it for thy health But now onely to wash and be cleane what a thing is this So the Lord may say had he prescribed vs any difficult and hard matter for the remission of our sinnes would wee not haue beene glad of it but now when hee hath imposed so easie a taske vpon vs as to forgiue others what shall be said vnto vs if wee neglect it Secondly A condition profitable to our selues of no profit to the Lord at all what doth he gaine by our forgiuing of our brethren but all the profit redounds vnto our selues both because we shall be the more gentle and fitted vnto goodnesse and many times by this meanes we shall haue the more fauour and loue by winning many vnto vs in loue and kindnesse God causing vs finde from others as they receiue from vs so gaining some whom neither sharpnesse threatnings nor sorrowes could reconcile Looke into the Story of the Aramites 2 Kings 6. 22. When the King of Israel hauing them in his power would haue killed them No saith Elisha set bread and water before them that they may eate and drinke and goe to their Master by which occasion the bands of the Aramites it is said came no more into the land of Israel to annoy it So great profit came by this kindnesse and goodnesse so will it turne altogether to our profit and benefit if we can practice this duty in forgiuing of others Thirdly It is a condition which doth much further and helpe vs in the expectation and hope of blessings lookt for For if we who be but men that haue but a drop of mercy can forgiue our Brethren we may well thinke that the Lord who is the Ocean and full Sea of graces must and will be more ready to forgiue vs. When we see the Sunne shine vpon a wall wee easily conceiue that it shines more brightly and gloriously within his owne Orbe So we finding so much more mercy in our selues to forgiue our Brethren may easily conceiue that there is much more mercy in the Lord to forgiue vs because he is the very Fountaine of all that mercy and forgiuenesse we shew to others Thus as the blessing is conditionall so must wee performe the condition if we hope for Gods fauour Quest Here comes a question to be answered Why of all other duties doth the Lord prescribe this condition vnto vs. Ans. Because by all meanes he would nourish and preserue loue amongst vs as much as may be sor whereas by the taint and corruption of sinne we are ready to fall asunder by infinite quarrels and iarres and so to pull in pieces and rent the sweet bonds of brotherly society wherein the Diuell hath played his part by bringing into the world diuision and dissention amongst vs the Lord in his loue seekes to vnite and draw vs into one therefore of all conditions imposing this of loue vpon vs that if the loue of
this is also a discouragement if wee doubt of the parties ability to helpe Thirdly when though the party wee come to hath both authority and ability yet is vnwilling to grant as we see in churlish Naball towards Dauid Shall I then take my bread and my water and my flesh that I haue killed for my shearers and giue it vnto men whom I know not whence they be these be the three impediments which if they possesse one throughly with a preiudice may hinder prayer either not to be or if done yet not to speed Now our Sauiour Christ remoueth all these shewing 1 That the Lord hath authority to doe it because the Kingdome is his 2 The Lord hath ability because his is the power 3 Hath willingnesse to doe it because all the glory and honour of it shall be his owne And thus by these three reasons our Sauiour hath cleered and remoued all these rubbes in the way which might make vs doubt not to obtaine at the hands of God what we pray for Reason 1 Concerning the first reason taken from Gods authority For thine is the Kingdome we obserue that The Soueraignty and free disposition of all things is in the hands of God So as we may well pray Lord thou mayst giue vs Heauen pardon of sinnes daily bread all that we need and pray for Because Thine is the Kingdome thou hast the free and intire Dominion of all things and thou as Soueraigne Lord maist dispose of them dispence them at thine owne will So Dauid saith Thine O Lord is greatnesse and power and victory and praise for all that is in heauen or in earth is thine both riches and honour come of thee and thou raignest ouer all c. All other things are tyed to lawes and rules a man in his family may not take the childrens bread and giue it vnto the dogs Yea a King that will rule in his owne Kingdome hath his power limited and confined of God for it is mentioned as a note of an euill King 1 Sam. 8. 14. That hee shall take their fields and vineyards and best O liue trees and giue them to his seruants But God hath an illimited power and vnrestrained so as he may dispose of all things at his pleasure being therefore sure that we can aske for nothing which he hath not authority to giue vs. Nay this reason if it be well weighed hath a further force in it Namely because the Kingdome is thine So O Lord it belongs vnto thee and is much for thy honour to giue vs all these blessings and graces that wee pray daily for For we all know that it belongs vnto a king to prouide for the comfortable and good estate of his owne subiects and seruants And therefore Salomons kingdome and gouernment amongst other things was so renowned for this because he so royally and richly prouided for his subiects that siluer was nothing worth in his dayes So seeing God is our King it belongs to his care to furnish and store vs with all graces needfull Thus holy Dauids practise was to fetch all his wants out of Gods store-house as Psal. 5. 2. Hearken vnto the voyce af my cry my King and my God for vnto thee will I pray The reason of this his dependance vpon God hee shewes Psal. 74. 12. For God is my King of old working saluation in the midst of the earth Thus also it is Gods honour to furnish his owne subiects and seruants with all manner of blessings and graces necessary The vses briefly are two Vse 1 First seeing the Kingdome is Gods whatsoeuer thy selfe or thy estate be though neuer so vnworthy or vnfit be not distrustfull discouraged doe not dispaire because the kingdome is the Lords that is Hee hath the free and absolute disposing of all to distribute and giue away at his pleasure vnto whom he will and when he will Therefore yet a while pray still be patient and waite his leisure for he will come to thy comfort in the best time Vse 2 Secondly seeing the kingdome is the Lords neuer grudge at the good estate of another because the Lord is onely wise yea infinite in wisedome to dispose of all things as hee list It is not lawfull for me to doe with my owne as I list So let vs be contented with his good will and pleasure hee who hath least hath more then he deserueth see what Jacob sayes Gen. 32 10 I am not worthy of the least of thy mercies So when old Eli was threatned with the destruction of his house for the transgressions of his sonnes his reply is It is the Lord let him doe what seemeth him good And Dauid Psal. 39 9. saith I was dumbe I opened not my mouth because thou didst it Reason 2 The second reason is taken from The power of GOD that is the strength and abilitie to doe all whatsoeuer we pray for or need is Gods Earthly Kings many times want power though they be willing to helpe their subiects and seruants as when the poore woman cryed out to the King of Israel in a great distresse of hunger Helpe my Lord O King He answered Seeing the Lord doth not succour thee how should I helpe thee Thus we many times want power but there is no want of Power and ability with God seeing out of the rich store-house of his abundant plenty hee is able to supply what wee stand in need of As the Apostle speaks Eph. 5. 20. Unto him therfore that is able to do exceeding abundantly aboue all that we either are able to aske or thinke be all glory for euer Thus it is a good thing for euery man to be perswaded of this that we can aske nothing at the hands of God but he can giue it Whereupon the Leper and so the Centurion both come to Christ with this speech Lord if thou wilt thou canst make me cleane And 2 Cor. 9 8. He shewes this much That God is able to make all grace abound in them c. Peter we reade so long as he carried his eye to Christ he was able to walke vpon the waues of the Sea But when he lookt away from Christ and cast his eies vpon the Windes and Billowes by and by he began to sinke So is it with vs in this world as long as we can cast our care vpon the power of God so long we may be vpheld in all temptations and troubles as a man standing on the top of a high Tower is safe so long as he lookes vp but looking downwards is ready to fall So it is with vs when we doe not looke vnto Heauen but looke on feares and other things downe-wards we by and by are in danger of drowning It is a good thing therefore euer to looke vnto the power of God considering that what is impossible to man is possible with God with whom all things are possible Reason 3 The third reason
the vnrighteous to the good and the bad to the pure and the polluted to him that sacrificeth and to him that sacrificeth not c. the meaning of which place is that all worldly things fall alike to all with the same condition and time to the wicked as well as the good to the Iust as to the vniust Now if all things fall alike in their liues then may some men say it may be also alike in their deaths and so wee may not by and by condemne a man that shewes little comfort at his death but if his life haue beene good he hauing walked in the feare of God shewed signes of his conuersion wee are to iudge of him according to the whole course of his life and not according to that one instance of his death for as a man that sees his fellow sit vpon a high rocke a great way from him though hee stirre neither hand nor foot nor shew any motion of life yet hee knowes there is life in him because he sits vpright there was life in him when he left him and no body came since to take away his life so in this case it is with a Christian though wee see no motion or signe of spirituall life at the instant yet because wee knew him when hee had the life of God and grace and no body since could take it from him it cannot bee wee may conclude but that it remaines still with him as 1. Iohn 3. 9. it is said Whosoeuer is borne of God doth not commit sinne for his seed remaineth in him neither can hee sinne because hee is borne of God The godly in this case are said not to sinne because they are preserued from sinning totally or finally a holy seed remaines in them which breakes forth into repentance for all and the least sinnes and because the Lord imputeth not their sinnes vnto them so as they shall doe nothing which shal impeach their saluation So that if a man haue liued well wee hauing seene the effects of Gods holy Spirit in him wee are not by and by to condemne him though hee expresse and feele small or no comfort when hee comes to die Now there bee three Causes why the people of God or a particular Christian may die with little or no comfort feeling of Gods fauour and yet haue truely repented 1. The cause may be in nature and then it is either by reason of 1. The Complexion or 2. By Reason of the Extremitie of the Disease 2. For neglect of Grace 3. Because of their indisposition at the time of Death These be the three causes why many of Gods people finde little comfort in the houre of death First by reason of their complexion for grace doth neuer abolish nature but onely tempers and mortifies it Indeed the nature of Grace is to abolish sinfull affection in man but naturall affections it abolishes not onely orders and keeps them within bounds and measure as wee see in the two Kine who carried the Arke there was a naturall affection in them which made them low as they went 1. Sam. 16. 12. and there was also a power of God seene ouermastering nature which made them carry the Arke vnto the place which God had appointed thus Grace orders onely but destroys not nature it qualifies and directs it making it a seruant in all things So obserue of what constitution a man is before Regeneration and you shall finde him of the same after conuersion If melancholie before hee will bee melancholie after if chollericke the same after Hence it is that the very best men may shew a great deale of difference betwixt what they were in life and in the time of death for if a man be chollericke by nature if formerly hee haue beene hastie and rash this man though a sanctified man and the deare childe of God may yet vnlesse a great deale of grace with strength of iudgement ouermaster nature shew much impatiencie touchinesse way wardnesse when hee comes to die So if a man haue beene of a melancholie disposition of a sad speech or few words in his life though excellent in grace this man if not ouermastered by grace for his life is not able to shew himselfe cheerefull and comfortable when hee comes to die On the other side if a man be of a sanguine complexion and so by consequence light and merry this man although hee haue beene a vilde and a loose liuer yet hee may shew himselfe comfortable at the day of death when yet this comfort may be not a worke of grace but of meere nature Thus when wee see a man distrust himselfe in the day of death wee may set our selues from his owne disposition to comfort him for in some complexions one may come to die comfortably though one want grace and in some there may be a lumpishnesse and discomfort and yet haue a warrantable end Therefore if wee would iudge rightly of any at the day of death wee must consider of what complexion they are and so deale iudiciously with our comforts and threatnings As if wee poure a glasse of wine amongst wine it tastes onely of wine but if wee poure it into a glasse of water then though the wine bee predominant yet there will be a tange and taste of water euen so when the grace of God is infused into our hearts though that bee predominant yet there will bee a tange and taste of nature in this life which is one cause why Gods children die sometimes vncomfortably Secondly another reason in Nature may bee Because of the violence of the Disease for there bee some diseases in nature which worke more furiously vpon the spirits then others doe as a man hauing a great blow vpon the head may bee so stonied and amazed with the same that for the same time hee may not know what hee speakes or doth euen so a holy man may be so diseased for the time and distressed with the extremitie of his paine that hee may breake forth into rage and passion hee knoweth not what as it is said of Moses Psal. 106. 33. That they did vexe his spirit and prouoked him so that hee spake vnaduisedly with his lipps So Dauid saith of himselfe Psal. 31. 22. For I said in mine haste I am cut off from before thine eyes c. So that through extremitie and vehemencie of passion a good man may breake out into things vnseemly all which tendeth to this that a good Christian may die of so strange a disease of the Fluxe burning Ague Stone Conuulâ—ion when either the choller shooting vp into the head or the disease working furiously vpon the tender vitall parts the partie may die strangely hee may talke idly crieout through the extremitie of his paine hee may haue his face and his mouth pulled awry c. and yet for all this bee the deare childe of God and vndoubtedly saued So one may die of an Apoplexie or
conuinced of those he ought to repent particularly Secondly No man though he knew euery sinne he committed is able to repent of the same perfectly in regard of his corruption so long as he carries fraile flesh about him and why Because there is no motion of the spirit but it is much weakened by the tentations of the flesh as Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and they are contrarie the one to the other so that yee cannot doe the things that yee would So the Apostle confesses of himselfe Rom. 7. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but how to performe that which is good I finde not and why because the law of our members still rebells against the law of our minde and therefore as when men poure water into a glasse of wine the water abates the strength taste and colour of the Wine euen so it is betweene the flesh and the spirit the motions of the spirit be alwayes weakened with the motions of the flesh in some measure or other so as wee cannot doe as wee would but liue incumbred with a number of corruptions clogged and weighed downe with naturall frailties which make that we cannot perfectly repent vs of all our sinnes in this life Now against this doctrine there may be three obiections Obiect 1 Obiect 1. All the workes of God are perfect Repentance is a worke of God Therefore Repentance may bee perfect in a man in this life Answ. To this I answer the workes of God are of two sorts First Some God workes immediatly Secondly Some hee workes not immediatly by himselfe but mediatly by man Now those works of God which he worketh by himselfe they be perfect works and haue no defects but those works which God workes by meanes of man those be not alwayes perfect but many times carry some points and markes of frailtie in them As wee know a Scriuener who writes a perfect hand of himselfe yet let him put the Penne into a childes hand though he guide it his writing will not be so faire as that of his teacher because it somewhat participates of the childes vnskilfulnesse So it is in this matter of Repentance because this is not a worke which God workes meerely by himselfe but by the meanes of a man himselfe assisting vsing his will and other affections therein Therefore because there is defect in mans affection and Reluctation in his will resisting well-doing therefore his repentance must needs be imperfect Object 2 The second Obiection is taken out of Scripture where the Scripture many times seemes to speake of the perfection of a Christian sometimes commanding it as Math. 5. 48. Bee yee therefore perfect even as your Father which is in heauen is perfect Sometime commending man for it as 1. Cor. 2. 6. Howbeit wee speake wisdome amongst them that are perfect c. So Phil. 3. 13. Let vs therefore as many as bee perfect be thus minded c. And therefore if there bee perfection in other graces There is also perfection in Repentance Answ. To this I say Perfection that the Scripture speakes of is either Comparatiue in comparison of others as in the same third chapter of the Philippians S. Paul hath plainly affirmed that he was not perfect before God howeuer now he is perfect Comparativè more perfect then other men who had not such excellent gifts and graces As Noah was a iust and perfect man in respect of those wretched people who liued in those times Gen. 6. 50. So Iob and Zacharie in this respect were called â—ust men Secondly Ex parte we may be said to be iust and perfect in some respect and degrees as Math. 5. be yee therefore perfect as your heauenly Father is perfect Here we cannot be so perfect in the intention of our loue but in the Extention thereof to loue all sorts to loue our enemies to loue friends and foes and doe good to all of all sorts with an eye vnto God that is that perfection here meant and spoken of Obiect 3 The third Obiection is this All the graces of God that bee imperfect in this life shall bee perfected in heauen 1. Cor. 13. 10. But our Repentance shall not bee perfected in Heauen for in heauen there is no sorrow for sinne as Reu. 16. 17. for God shall wipe away all teares from their eyes Therefore because repentance shall not bee perfected in heauen it must needs be perfected in this life To this I answer there bee two parts of Repentance considerable 1. There is a Poenall part if I may so call it 2. A Part that consists in sanctified motions Answ. That part of Repentance which is Poenall sorrow afflicting teares and such like shall cease in heauen and is meerely shut vp within the bounds of this life But that part thereof which consists in sanctified motions shall bee perfâ—cted in heauen because we shall perfectly dislike and hate all the sinnes that ouer wee haue committed Thus the doctrine being cleere the vses are three Vse 1 First seeing that no mans repentance is perfect in this life therefore as we pray vnto God to pardonour other imperfections so we must pray to pardon the failings of our repentance not to weigh them in the ballance of Iustice lest they bee found light but in the ballance of â—…ercie where small things are taken in good worth and therefore as the man in the Gospell came to Christ with teares saying Lord I beleeue helpe my vnbeliefe So must we all cry vnto God with mournfull and heauy hearts Lord I repent but for Christs sake pardon the many failings of my Repentance Vse 2 Secondly seeing our Repentance is imperfect in this life therefore it is cleere that no man by his Repentance can merit any thing at the hands of God The very Schoole-men say the selfe-same thing that any defect want or impenitencie makes our Repentance to be imperfect yea all wee can doe is full of defects and wants therefore no merit before God and if it merit nothing at the hands of God then when men haue repented them of their sins they haue need still of the Blood of Christ to make Reconciliation and attonement for them It is the opinion of some in the world that if one haue repented of a sinne by and by he shall be saued by the vertue of his repentance But the truth is that though repentance bee a necessarie duty and disposition without which no man liuing can be saued in this state of sinne and though it be neuer so sincerely performed and often reiterated yet because it is full of so many imperfections it had need of the Blood of Christ to perfect it and reconcile vs vnto God holy cleane and vnblamable in his sight as Peter tells vs Yee also as liuely stones are built vp a spirituall house an holy Priesthood to
9. 27. Ier. 3. 3. Math. A Fellon 〈◊〉 Exod. 13. 17. 18. Israels Peregrination Sicke Ague 1 Caution They fall not damnably Reuel 2. 1. King 15. 14. Psal. 18. 21. Ladderclimbing 2 Caution with strife Gal. 5. 16. Rom 7 15. One durtie Exod. 32 2. 3 They fall with feare Foure Lepers 2. King 7. Going and falling in water 4 They desire to rise againe Iob 14. 7. Psal. 119. vlt. A sheepe 2 Sam. Genes Rom. 8. 28. Childe fire water Faire building 2. Chron. 3. 15. A mine of gold 2 Branch Relapse of an Ague Math. 12. 31. 2 Luke 17. 4. Math. 6. 14. Iudges Ierem. 3. Iohn 5. 14. Iudg. 10. 13. 14 Psal 78. 40. Psal. 95. 8. Iob. 40. 5. Math. 25. Bone broken I hill from fire Heb. 10 26. Leuit. 6 2 3. 4. Roweâ— Painter Dan. 5. 2. Sam. 12 13. Psal. 25. Chrysost. Act. 9. 9. 1. Tim. 1. 13. 1. Câ—r 15. 9. Cyrill obserues it Paradise Three causes of renewing Repentance 1 Psal. 51. Psal. 103. Luk. 15. 20. 21. Prodigall Adulterer 1. Sam. 12. Doore Iob. 1. 5. Iob. Iewes Fire Psal. 126. 5. Paine Paine 1. Sam. 2. 25. Psal. 19. 12. Psal 35. 2. Iuke 18. 13. 14 Chrysost. on Psal. 50. 1. Coron 〈◊〉 12 Exception 〈◊〉 5. 6. Mat. 8. 4. 1. Leuit. 14. 2. Iam. 5. 16. 1. Cor 15. Gen. 20 8. Second sort of sinnes 2. Sam. 21. 3. Luk. 17. 3. Nature of Repentance Note See Zacheus his Practise Math. 7. 23. Exod. 22. 5. Num. 5. 7. 8. The state of the question Gen. 27. 34. 1. Sam 24. 17. Mal. 2. 13. Act. 24. 26. * Deut. 1 45. Luk. 15. 21. Psal 51. 4. 2. Cor 7. 10. 11. Iudg. 18. 24. Micahs gods Euills procured Fire of Sodom Floud of Noah Gen. 41. 49. Wounds Note 1. Sam 7. 6. Bleeding wound Isa. 6â— 7. Act 2. 37. Vine-vessell One stricken with a sword Lydia Eunucb Dauids Experience Zaâ—k 12. 10. Act. 8. 39. Act. 16. 14. Psal. 25. 7. 2. King 22. 10. Wound A Bladder with winde Cause of feare or ioy Luk 7. Byle let out Life by stirring 1 By Reason prooued 2 By Authoritie 3 By Example Psal. 6. 6. Iudg. 2. 4. Iudg. 2. 4. 1. Sam. 7. 6. Luk. 13. 28. Heb. 5. 7. Rom. 14. 7. Num. 23. 10. Steuens sight Gen. 49. 33. Gen. 50. 25. Heb. 11. 15. Luk. 2. Eccles. 8. 9. Note One on a Rocke 〈◊〉 Iohn 3 9. Psal. 32 1. 3 Causes why Gods people die without comfort 1 Cause of want of comfort in Death Kine carrying the Arke Wine 2 Cause why some Saints die vncomfortably Blow on the head Psal. 106. 33. Psal 31. 22. Exception 1. Iohn 4 4. Contrarie windes The second generall cause of want of comfort in the houre of death Iudg. 1â— 20. Sampsons intent 1. Cor. 11. 30. 1. Cor. 15. 56. Burning Feuer 3 Generall cause of our want of comfort in Death Dead coales Gen. 49. vlt. Act. 7 60. 1 Ground that wee die comfortably Psal 37. 37. 〈◊〉 11 35. 36. 37. Act. 21. 1â— Rom. 8. 36. Maccab. 7. 5. 6. 7. Dan. 3. 7. Arist lib. 7. c. vlt. One asleepe Aquin 12. q. â—8 on act 4. Iames 1. 2. Man robbed q. d. 1 A Preparation to death Iohn 19. 41. Ioseph of Arimathea Exod. 12. 11. Passeouer 3 Reasons to prepare for Death Gen. 27. 1. 2. House building Heb. 9. 27. Arrow shot Eccles. 9. 10. 1 Duty of Preparation Noahs Arke Tree felling Psal. 2 Duty of Preparation How to be armed against the feare of death Math. 10. 30. 2 Reuel 6. 8. Great Riuer passage Note One sent for to Court 3 Duty of Preparation Combat fighting Iudg. 16. 21. Sampson Dan. 4. 27. A farre and neere sight 4 Duty of Preparation Legs and arms tyed Burden carryed Ier. 〈◊〉 2. 5. 5 Duty of our Preparation Heb. 5. 7. Exod. 15. 15. Bitter waters Math 19. 22. Wise mens iourney Cure of qualms 1. Cor. 15. 26. Matiners care Thing in a holy disposition A factors patience Iohn 18 4. â—uk 2. Psal. 17. 14. Numb 13. Grapes incouragement 2 Thing in a holy disposition Best things saued 3 Thing in a holy disposition Heb. 11. 13. 1 Thing a man must die in Ioh. 20. 17. Luk. 15. â—8 Psal. 23. 2 Faith of his happy estate to come Luke 9. 31. Iob. 14. 14. Phil. 1. 23. 1. Cor. 5. 1. Genes Iacobs Chariot 3 In perswasion of a Resurrection Iob. 19. 25. Psal. 16. 9. Math. 15. 21. 4 In our patient suffering Heb. 10. 36. Act 8. 3â— 1. Pet. 2. 21. 1 Consideration to make vs patient in death Mic. 7. 9. Luk. 23. 40. Ier. 10. 19. 3 Consideration Reu. 14. 13. Isa. 57. 2. Prisoners bolts The fift thing in a holy disposition Grapes Prints of going The sixth thing in a holy disposition Act. 7. Children dying Pretiouâ— jewell Mariners at Sea Ezek. 39. 15. Signes set vp 1 Impenitencie what Rom. 2. 5. 2. Pet. 2. 14. Gen 25. 24. Gen. 37. 25. Ier. 8. 12. Insensible sicknesse Reuel 20 3. Dragon shut vp 2. Tim. 2. 26. Ier. 3. 3. Isa. 9. 13. Ezek. 33. 11. â—un shutout Gold and siluer heaped vp Stone Sepulchre 2 Vnsound RepentaÌ„ce what 1 Trials of hipocriticall repentance Ier. 3. 10. Hos. 7. 14. Psal. 78. 35. 36. 2 Desperat repentance Iulian. Tandem Galilat vicisti 1. Sam. 12. 20. Late Repentance Esaus Teares 2 Constrained Repentance Mine of gold A childes parts 1 Proofe Way Water and Wine Childes hand lead Mark 9. â—4 Caietan q. 11. ad Coâ—rad 1. Pet. 2. 5. 2 Maine point The increase of Repentance Childe writing Note well Comfort A Tree growing Exhortation to Repentance Childe Man buried 1 In the number of Graces Daintie women A Childe 2 In the measure of Graces Seed 3 In the good vse of them Ointment Wine Iohn 6. 28. Seeds not watered nor weeded Iuie Doctor A Plaister Trees Merchants Valley reuiew Summe of all