wring them off hurts himselfe more then the Irons doe Luke 21. 19. Q. What is the fourth point of godlinesse A. Wee must be diligent in commending our whole estate by earnest prayer vnto God For therein we doe the Lord this honour that we acknowledge our whole welfare to depend on him and it is he alone that blesseth all things that wee take in hand And therefore we must neuer begin any thing without prayer Wee must not eate vnlesse wee first pray God to blesse that we eate Wee must not giue vnlesse wee pray God to blesse that wee giue 1. Thessalonians 5. 17. Q. What is the Reason A. There is a double vse of the good things of God A lawfull vse An holy vse Q. What be they A. As when a man eateth or refresheth himselfe or sleepeth moderately when he vttereth his Comodities at a reasonable rate then he doth these things lawfully But when he sanctifieth and performeth all these things with holy prayer vnto God Then he vseth them not onely lawfully but holily too So that by this meanes our thoughts are holy and our workes holy our recreations holy yea and our sleepe is holy to the Lord 1. Sam. 3. 5. Q. What thinke you then of giuing thankes before meate A. It is a holy vse sanctified by the example of Christ and much commended by the Scriptures our Sauiour Christ looked to heauen and blessed the loaues and fishes Math. 13. 19. So did Paul Acts 27. 35. And wee reade of the people in the 1. Sam. 9. 13. That they would not eate of the Sacrifice till Samuel had blessed it And therefore their boldnesse is great that dare vse the creatures of God with greater boldnesse then Paul or Samuel yea and the Sonne of God himselfe would vse them Q. Is it not good to haue certaine sette times of Prayer in our houses A. It is very needfull the rather thereby to draw our selues into Gods presence and to bring our selues in remembrance of this great dutie that lyes vpon vs as Daniel 6. 10. Q. What are the fittest times to set apart for Prayer A. The Morning and the Euening In the morning we must pray that the Lord will leade vs throughout the day That hee will shrowd vs and shadow vs vnder the wings of his grace and be with vs in euery thing we take in hand And this may be termed the morning Sacrifice of a Christian Psal. 5. 3. At night againe we must reckon with the Lord for the sinnes of the day that we lye not downe in Gods displeasure but hauing reconciled and as it were made euen for our faults wee may sleepe in the lappe and bosome of the loue of God And this may be termed The euening Sacrifice of a Christian Psal. 141. 2. Q. How is this further declared A. As Noahs Doue hauing wandred all day abroad yet returned in the Euening to the Arke So we hauing toyled and laboured all day in the world yet at night we must bee carefull to returne and take vp our rest as it were with God Q. Are wee to rest our selues in this thing A. Wee must not thinke our selues discharged when these sett times of prayer be performed but many times in the day we must lift vp our hearts to God in the heate of all our businesse bethinke vs of the Lord who alone can prosper and blesse that which we haue in hand Q. What is the fift Point of godlinesse A. Wee must lift vp our hearts with great thankfulnesse vnto God for all his blessings and benefites that are vpon vs. For therefore Moses declareth in the first of Genesis how God made the Heauen and the Earth the Sunne and the Moone and all things here below To shew that if we haue any comfort in any thing in this world God the Creatour is to be blessed and thanked for it 1. Thess 5. 18. Q. Is it enough to thanke God for his mercies A. Surely no but as we are thankfull for his blessings so we must be thankfull for his iudgements too and therefore we must blesse God as well for our pouerty as we doe for our plenty as well for our weakenesse as we doe for our strength as well when we lose our comforts as when we haue them Iob 1. 21. Q. What is the Reason that so few are thankefull for their troubles A. Because men are not able to looke through the present euills that are vpon them into the speciall fauour and loue of God who by this meanes compasseth and procureth their greater good And therefore men thinke it an vnreasonable thing that they should thanke God for the losse of their wealth of their peace of their libertie and the like because they see not into that good which the Lord by this meanes will bring vpon them Rom. 5. 4. Q. How may we prouoke our selues to thankefulnesse A. First if we keepe a faithfull Register of the blessings of God and engraue them as it were vpon the gates of the soule that wee may behold in one sight and in one view all the rich blessings of God that are vpon vs Psalme 103 1. 2. c. Secondly if we consider how vnworthy we are of the least of those blessings which we inioy For we are not worthy the earth should beare vs the heauens should couer vs the Sunne should shine vpon vs. And therefore it is the Lords exceeding fauour that we are blessed in any measure and regarded of him 2. Sam. 7. 18. Thirdly if we consider our preferment in many of our blessings aboue other men and how they are thankfuller for halfe our happinesse then we are for the whole Math. 13. 17. Fourthly if wee consider how the number of Gods blessings groweth daily towards vs. So that if wee had cause to thanke God yesterday we haue greater cause to thanke him to day And if we haue cause to thanke him this yeare wee shall haue greater to thanke him the next yeare the Lords mercy still more and more increasing on vs Ezek. 36. 11. Q. What is the last Point of Godlinesse A. The sanctifying of the Sabboth which is one of the chiefest duties of a Christian as being the very sinnewe and the life of all the rest For though a man be neuer so sicke and diseased yet so long as he lyes at Physicke and vseth good meanes of health there is some hope he may doe well but when he lets his disease runne and will not come vnder the Physitians hands then his case is desperate wee haue little hope that hee will euer mend Euen so though a man be neuer so sicke and diseased in his soule yet so long as he hath care to sanctifie the Sabboth to partake in the holy Prayers and the Ministry of the Church there is some hope that in time these good things may worke vpon him But if he will not come to ioyne in these exercises of the Church if he haue no care to heare to
cause of Repentance 1 The first furthering cause is the Mercies of God and the remembrance of them for when God puts vs in minde what hee hath done for vs or wee our selues consider what wee haue lost or hazarded by reason of our sinnes who cannot but relent and acknowledge the same considering of Gods goodnesse as it is Rom. 2. What dost thou not know O man that the bountifulnesse of God and his goodnesse leadeth thee to Repentance for looke how many mercies God doth bestow vpon vs so many strong motiues they are vnto Repentance So Ierem 2. God shewing his former kindnesses vnto them expostulateth the matter to bring them vnto Repentance and Confession Ezek. 20. 43. the Lord shewes for the other And there shall you remember your wayes and all your doings wherein you haue beene defiled and yet shall Ioathe your selues in your owne fight c. and Iob. 35. 10. hee complaineth that none remembred the mercies of God and therefore they were not heard in their prayers because they wanted faith to repent To vrge the point yet more that the mercies of God moue much to Repentance see Luke 5. when Peter saw the great draught of fishes Lord saith hee depart from me a sinfull man Thus Gods mercies did bring Peter to the acknowledgement of his sinnes Euen so the mercies of God should bring vs to make this vse of it to bring vs to the consideration of our sinnes and to repent for them and to loue the Lord for his goodnesse and for his mercy and fauour bestowed vpon vs. If a wicked wife should slip away from her husband and commit many faults against him If hee not withstanding send her loue tokens from time to time this kindnesse of her husband must needs bee a mighty meanes to drawe her backe againe in loue and obedience vnto him Euen such is the kindenesse and goodnesse of God towards vs that though wee slip and slide from him by our sinnes yet hee sends to vs loue tokens his mercies and his blessings euery day from time to time to bring vs home by Repentance Helping cause of Repentance 2 The second Helping or furthering Cause is The Iudgements of God this is a principall cause in furthering of our Repentance as wee may see Genesis 42. 12. of Iosephs brethren when they were in trouble then they confessed their sinnes being accused Nay but to see the Nakednesse of the land you are come So the Prodigall sonne when hee was in miserie then hee came home to his Father So Isa. 26. 16. Lord in trouble haue they visited thee they poured out a Prayer when thy Chastisement was vpon them so the Lord doth mightily conuince them of sinne and neglecting his Iudgements I hearkned and heard but they spake not arâ—ght no man repented him of his wickednesse saying what haue I done euery man turned to his course as the horse rusheth to the battell and Zephan 3. 5. hee sayes The iust Lord is in the midst thereof hee will not doe iniquitie euery morning doth hee bring his Iudgements to light but the vniust knoweth no shame So Amos 4. the Lord there complaines of this that hee sent his Iudgements from time to time hee sent mildewes and blastings and many other iudgements and yet he complaines Yee returned not vnto mee If a sheepe goe astray from his sheepheard out of the flocke hee will set his dogge at him as if hee would kill him or worrie him and yet hee hath no purpose to hurt him but to driue him home to the fould againe for when the sheepe is come home hee rates and calls off his dogge So the Lord doth by vs if wee goe astray and turne from his sheepe-fold then hee sets his dogge at vs as if hee would kill vs the dogge of pouertie or the dogge of lamenesse or of blindenesse or of sicknesse or some crosse or some other iudgements and yet hee hath no purpose to hurt vs it is but onely to bring vs home vnto him for if wee bee once brought home hee calls off his dogge againe and rates him which is Gods end in all afflictions which hee from time to time sendeth The third helping or furthering Cause is our owne Considerations as Psal. 119. Dauid saith I considered my wayes and turned my feete to thy testimonie So vntill wee come to consider our owne wayes wee can neuer turne vnto God Now this consideration must bee in foure things First of the strict account wee must giue vnto God at the day of Iudgement for all those sinnes wee doe not repent of in this world If wee repent then the Lord will forgiue vs but if wee doe not repent bee assured wee must answer for our sinnes wheras vpon repentance Christ will answer for vs and wee may confidently put away the reaccount lying vpon Christ vnto which the Apostle alludes 2. Cor. 1. 5. For as the sufferings of Christ abound in vs so our Consolation also aboundeth through Christ. Secondly of the fearefull estate wherein wee liue vntill wee haue repented not being the friends of God but heires of hell not hauing interest in any promise but liable to the Curse of the Law vpon which ensues death and torments Which is the third thing those vnspeakable tortures the soule for euer shall endure with the deuill and his angels for euermore Fourthly the consideration of foure other things First The Necessitie of Repentance that is is such a necessarie grace that wee cannot bee saued without it for there is but two wayes either to Repent or else to perish For if a man weresicke and a Physitian should come to him and temper for him such a Potion which if hee did not take hee could not choose but dye one would thinke a man could not choose but take it though it were against his stomacke Euen so wee are all sicke of the disease of sinne and the Lord hath tempered a Potion for vs to drinke and hee telleth vs if wee doe not take it we shall not escape condemnation Now this Potion which the Lord hath tempered for vs is Repentance therefore wee must bee contented to take it though it bee against our stomacke The Second consideration is The vtilitie and profite wee haue by it for if wee repent God will forgiue vs but if wee repent not God will make vs answer for it at the great day of Iudgement here is our choice Repent and bee forgiuen Repent not and perish so the Lord promiseth Forgiuenesse vpon Repentance Isa. 1. 18. Though your sinnes werâ—red as scarlet hee will make them white as snow if you repent and obey that is in Gods account it shall bee so The Third Consideration is The readinesse of God to receiue vs then hee will turne his frowning anger into louing fauour his cursings into blessings his iudgements into mercies so soone as the Prodigall sonne came home to his Father wee see
greatest enemies No man will doe so much for his friend as God doth for his foes Wee came into the world with neuer a penny in our Purse with neuer a sheare in our Barnes with neuer a sheepe in our folds with neuer a Coate on our backe and yet the Lord hath filled our liues with great abundance Thirdly in sparing of our 〈◊〉 and that diuersly First in hiding many of our sinnes from the eyes of the world For if the world knew as much by vs as God knowes the best man that liues would blush to shew his face Secondly in giuing vs a time to repent for if God should damne euery sinner so soone as hee sinnes against him wofull were our case for none would be saued it is Gods mercy that wee liue and breathe vpon the Earth being guiltie of so many rebellious mutinies and treasons against our heauenly King as Ieremtah saith Lament 3. 22. Thirdly in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore he tries key after key till he hath tryed euery key in his bunch So God hath tryed by Mercy and tryed by Iudgement he hath tryed by pouertie and tryed by plenty because he would gladly by some meanes bring vs to him Esay 5. 4. As when a great fish is caught vpon the hooke the fish pulls and the man pulls and the fish pulls againe So God and the sinfull soule lie wresting together the soule drawes to Hell and God pulls to Heauen so fâ—ine God would haue vs who care too little to be saued of him Q. What vse may wee make of this Propertie A. First that men haue good cause to loue God seeing hee doth more for them then the deerest friend in the world will do If we should iniure your friend but halfe so much as we iniure God he would sooue cast vs off Psal. 27. 10. Secondly they doe the Lord of Heauen great wrong who pray to the Virgin Mary or to any of the Saints as if they were more fauourably inclined to Mercie then the Lord Psal. 50. 15. Q. What is the last Propertie of God A. Hee is Infinite Wherein appeareth the infinitenesse of God A. In two things First in respect of Time Secondly in respect of Place In respect of Time because hee is euerlasting without beginning and without end beyond all time Esay 51. 5. In respect of place because he filleth all places with his presence Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie A. First to walke with feare and reuerence all our daies because God is an eye-witnesse of all we doe or say and therefore wee ought to walke with as great shamefacednesse and bashfulnesse before him as before the greatest Prince or power in the world Prou. 15. 11. Secondly not to be dismayed in any trouble because God is euer at hand to take our part As a childe will not care for the seruants so long as hee is in his fathers presence Psal. 23. 4. Thirdly that the diuine Nature ought rather with reuerence to be adored then curiously to be searched for seeing God is infinite in all his nature so mightie that none can conceiue how mightie he is so wise that all the wits in the world cannot tell how wise he is Wee are no moreable to comprehend his excellent Nature then wee are to graspe the Mountaines in our armes or to span the broadest of the Sea with our fingers 1. Tim. 6. 16. Qu. How many persons be there in the Godhead A. Three the Father the Sonne and the holy Ghost Qu. Is it needfull for vs to know the distinction of the Persons A. Very needfull for the Turkes and the Iewes confesse one God but because they denie the distinction of the Persons they neither acknowledge the Sonne of God their Redeemer nor the holy Ghost their Sanctifier Secondly the Maiestie of God is vnsearchable and cannot be apprehended but as it commeth forth and reueales it selfe in the Person of the Sonne and therefore they that know not the Sonne of God they in very deed know not God Iohn 1. 18. 1. Ioh. 2. 23. Qu. What is the Father A. The Father is that Person in the Godhead who begetteth the Sonne Psal. 2. 7. Qu. What is the Sonne A. The Sonne is that person who is begotten of the Father Iohn 1. 14. Qu. What is the Holy Ghost A. The Holy Ghost is that Person who proceedeth from them both from the Father and the Sonne Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne A. The Sonne is euerlasting as well as the Father for the Sonne is the Wisdome of the Father and therefore as wee cannot say there was any time when God was without wisedome So wee cannot say there was any time when God was without a Sonne Pro. 8. 23. Qu. Are there not three Gods as there are three Persons A. No for all the three Persons are but one and the selfe-same God so that as the Root and the Body and branches of a tree are all but one tree So the Father the Sonne and the Holy Ghost are all but one God and therefore they that conceiue the three Persons to be so distinct as threemen are they entertaine a false conceite of the liuing God Cor. 8. 4. Qu. What vse may wee make of this A. That whosoeuer worshippeth one of the diuine Persons worshippeth them all because they are all but one and the selfe-same God And therefore men may not thinke when they pray to one of the diuine Persons the other is passed by but hee that honoureth one honoureth all and hee that prayeth to one prayeth to all Iohn 5. 23. Qu. How must wee serue God A. According to his Word not after our fancies but as God himselfe will be serued Deut. 12. 32. Qu. What gather wee of this A. That all will-worship brought in by men without warrant of the Word of God is to be condemned Mark 17. 17. Qu. What is the word of God A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament there God speakes vnto vs and breakes his minde familiarly how and in what sort hee will be serued of vs 2. Tim. 3. 16. Qu. What vse may wee make of this A. To remember that as oft as the Bible appeareth the blessed mouth of God is open to instruct vs and that they which regard not the Scriptures regard not the voyce of God and they that suffer the Bible to lye clasped and shut in their houses doe as it were seale vp the mouth of God that hee may not speake vnto them Qu. How know wee that the Scriptures are the word of God A. By the power of them for God alone is able to conuert the soule of a sinner and to beget faith and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God wee must needes confesse euen from
Qu. What gather we of this A. That they which liue wickedly and loosely howsoeuer they professe yet they haue indeed no part of nor portion in Christ Ephes. 5. 5. Qu. What are the fruites of Sanctification A. First spirituall freedome and libertie from the enbondagement of sinne For whereas before the Deuill and Sinne did so possesse vs that for our liues we could doe no more but what he would haue vs. Now we haue willingnesse and ablenesse through the spirit of Christ to liue holily and righteously in the sight of God Luke 1. 74. 75. Qu. What is the second fruit of Sanctification A. Exceeding comfort in doing well as Christ saith It is meate and drinke to doe my Fathers will So it doth vs as much good as our meate and it makes vs euen glad in our hearts when we can remember we haue done any thing that pleaseth God Psal. 119. 14. Qu. What is the third fruit of Sanctification A. Deliuerance from many euills whereinto the wicked and vngodly fall for whereas the wicked are shamed many times for their wickednesse As theft treasons oppressions and the like The godly liuing well get a good name amongst men so that they which will not liue like them will speake well of them Acts 5. 13. Qu. What is the last fruit of Sanctification A. A further sealing of our election and our adoption in Christ. For by nature wee are wholly giuen to that which is naught And therefore if there be any loue of righteousnesse or hate of sinne in vs it is a token that we are regenerated and so consequently the sonnes of God Rom. 8. 14. 2. Pet. 1. 10. Qu. What is the third thing required of him that will bee saued A. Hee that will be saued must endeauour himselfe to lead a Christian and a godly life Heb. 12. 14. Q. What gather we of this A. That howsoeuer men professe yet vnlesse they labour to refraine and amend their liues they shall neuer be saued Qu. Seeing wee are saued by faith onely 〈◊〉 How is good life needfull to saluation A. Good life is needfull not as the cause of saluation for wee are saued by the free fauour of God in Christ but it is needfull as the pathway that leadeth to saluation Eue◠as a friend should giue vs a great deale of Treasure vpon the top of an hill the treasure were ours by our friends gift and yet wee should not enioy it vnlesse we would climbe vp the hill So heauen and saluation is ours by the gift of Christ and yet we cannot enioy it vnlesse by a godly and a good life we will walke vnto it 2. Tim. 1. 9. Qu. Where must wee begin the godly life A. First a man must labour to reforme his heart to bring it out of loue with sinne and to like well of the holy things of God Ier. 4. 14. Qu. How is this declared A. If a man would make a bad tree good it is not enough to chop of the branches and the boughs vnlesse he change the very nature and sappe of the tree So vnlesse the very nature of the heart be changed and the innermost affection bee altered in it all our labour in the godly life is but cast away 2. Cor. 4. 14. Qu. What must a man doe first in reforming his heart A. Hee must cleere it of those sinnes and corruptions that naturally cleaue vnto him For if the best seed be sowen among thornes and bryers it will neuer thriue So till sinne be weeded out let vs neuer looke that any good will proue or prosper in the heart Ierem. 4. 4. Q. What gather wee of this A. That they which labour after good things and yet take no paines to weaken their corruptions and to shake off their sins shall neuer attaine to a godly life Q. What sinnes must we labour to shake off A. All that cleaue vnto vs as the Apostle saith in 2. Cor 7. 1. Let vscleanse our selues from all filthinesse of the flesh and spirit and grow vp into full holinesse in the feare of God Heb. 12. 1. Q. What gather we of this A. That they which haue reformed some one sinne or more and yet suffer some other to sleepe quietly and possesse them are short of the truth of the godly life 1. Iohn 1. 8. Q No man is able to free himselfe from euery sinne A. Yet euery man must striue and labour for it and it must be his griese that he cannot attaine it We must not suffer sinne to dwell peaceably and quietly in our hearts but wee must euer be warring and fighting to driue it thence 2. Cor. 12. 8. Qu. What are the helps and furtherances hereto A. First a man must labour to know his owne heart to grow acquainted with his owne soule to see the speciall ruines and breaches that be in it For though we haue somespice and some grudging of euery sinne yet euery man hath some one speciall sinne or more that hurts and pesters him aboue the rest Qu. How shall a man know his speciall sinne A. Because the deuill will labour mightily to hide it from vs. Therefore some diligence must bee vsed to discouer it First a man must marke the course of his life and see what sinnes he is most tempted with which sinnes he is least able to resist what of all other he can hardliest forgoe and that be it one or more are master sinnes in him Secondly hee must marke what sinnes raigne most in the place and in the countrey where he dwells what sinnes are the chiefe in his kindred and in those that companie with him For hardly can a man dwell in Sodome but hee shall carry some smatch of the sinne of Sodome Gen. 19. 33. Thirdly hee must marke the iudgements of God that fall vpon him for God hath engrauen vpon euery iudgement the name of the sinne for which hee sends it So that a man in his punishment may plainely reade his sinne As Dauid sinning in his people was punished in his people And Pharaoh sinning in drowning the Infants was drowned himselfe And therefore when wee are punished in our goods let vs thinke wee haue sinned in our goods When wee are punished in our children then let vs thinke we haue sinned in our children and so in our wiues in our friends and the rest Fourthly lastly if these meanes will not worke it is good to consult with some wise and some deare friend of our state and intreate him in the loue of God and our selues that he will tell vs in truth what sinnes hee sees vs most prone and inclined vnto Qu What must a man doe for the weakening and killing of his sinnes A. When a man hath found out his sinnes then he must get him to the Ministry and to the Bible and there marke the spirituall places that meete with such sinnes those of all other hee must lay to heart and be continually musing and grating on as if a man
if any thing of his shall not finde honest and trustie dealing at our hands there shall be iust cause to arrest and indict vs of the want of loue Rom. 13. 9. Qu. How must wee loue them in their goods A. First we must preserue them the best we can Secondly wee must not withhold or detaine any thing from them Thirdly wee must not take away either by force or fraud any thing that is theirs Q. What doth the first point teach vs A. That if our neighbours house or cattell or corne bee endangered euery man must lend his helping hand to preserue them safe If our neighbours house be on fire euery man runnes with his bucket to quench it So if our neighbour bee oppressed in law euery man must helpe to defend his right If by sicknesse he be cast behinde we must further him and helpe him the best we can Exod. 23. 4. 5. Q. Who be they that offend in this Dutie of loue A. First they that suffer their cattell through negligence to breake into other mens grounds and when they haue trespassed him are not willing and ready to make ull recompence for their hurts Exod. 22. 5. Secondly they who hurt or lugge their neighbours cattell excessiuely For what conscience or equitie is this that a man for halfe a penny-worth of grasse should doe his neighbours beast a shillings-worth of harme Exod 22. and the 5. 6. verse Thirdly they that turne their owne dangers vpon their neighbours necke as they that turne the ouershoote of their water vpon their neighbours land or by many meanes draw him into perill that themselues may scape Luke 6. 31. Fourthly they that can giue euidence in a matter and yet by their silence suffer their neighbour to bee defeated of his right Leuit. 5. 1. Fiftly they that will runne to law for euery iniury and for euery wrong For though a man haue done vs some harme yet that is no reason why we should waste him in the law and turne him out of all he hath But wee must seeke as neere as may bee that his punishment may be answerable and equall to his offence 1. Cor. 6. 7. Q. What is the second thing whereby we must shew loue to our Neighbours goods A. Wee must not with-hold or keepe backe any thing that is his but restore with conscience and care whatsoeuer in any right or equity belongs vnto him Prou. 3. 27. Q. Who be they that offend in this A. First they that keepe backe the labourers hyre not onely they that defeate him of his wages but euen they also that keepe it in their hands when it should doe them good Deut. 24. 15. Secondly they that are not carefull to discharge their owne debts Psal. 37. 21. Thirdly they that finde any thing that was lost and are not carefull to restore it For as a Master layes certaine loose money vp and downe his house to try whether his seruants will steale it So when wee light vpon any thing that was lost let vs remember the Lord makes tryall of our honesty whether we will possesse with an euill Conscience one penny-worth of our neighbours goods or no Deut. 21. 3. Fourthly they that haue hired or borrowed or taken any thing to keepe and are not carefull as much as in them lyes to restore it as good as it came Exod. 22. 14. Q What is the third thing whereby wee must shew loue to our Neighbours goods A. Wee must not get away by force or fraud any thing that is his wee must suffer him to rest in a peaceable possession of those things which the Lord in mercy for the comfort of his life hath cast vpon him 1. Thess. 4. 6. Q. What learne wee by this A. That in bargaining we must alwayes give him a penny-worth of ware for his penny Couetousnesse and greedinesse of gaine must not rate our Commoditie and set price vpon our Wares but we must looke as neere as may be that the goodnesse of the Commoditie we sell euen in truth and good conscience bee quall to that money the Buyer payes for it Leuit. 25. 14. 15. 16. Q. Who be they that are condemned hereby A. First it condemneth all vttering of deceitfull and naughty wares Amos 8. 6. 7. Secondly it condemneth those that ouersell their Commodities and labour to driue the price as high as possibly they can Amos 8. 4. 5. Thirdly it condemneth those that vse false Measures and false weights or if they be true yet they can so cunningly conuey the matter and helpe it with a sleight that the Buyer is sure to come short of his due Deut. 25. 15. to the 16. Fourthly it condemneth those that lye in the winde to prey vpon a man that must needs sell his Commodities for ready money to get them for halfe the worth For what is it to oppresse our brethren in bargaining if this bee not to oppresse them Q. What other Dutie are wee charged with A. We must not take Interest or Vsurie of our Neighbours for all vsurie is biting vsurie howsoeuer some can licke themselues whole againe yet the greatest part carry the print of the Vsurers teeth to their dying day Exod. 22. 25. Qu What is Usurie A. Vsurie is a certaine gaine exacted by Couenant aboue the Principall onely in lieu and recompence of the lending of it and it is cleerely condemned by the Lord Deut. 23. 19. Q Doth not the Princes law allow Usurie 10. pounds in the 100. pounds A. The Princes Law restraineth Vsury but allowes it not The Prince had rather men would lend freely to their brethren but if they will not for the hardnesse of mens hearts he permits 8. in the 100. lest they should take 20. in the 100. Q Why is not Usury condemned in the New Testament A. Because it is sufficiently condemned in the Old For the Morall law alwayes standeth in strength and is neuer repealed And therefore Vsury being a branch of the morall Law in as much as it concernes loue and good dealing too with our neighbour is as strictly forbidden in the New Testament as it was in the Old Math. 5. 17. Q. What is the last dutie we learne from hence A. Wee must not filch or pilfer the least pinne or point from our Neighbour for it is not the value but the dishonest manner of comming by a thing that makes it theft Ephes. 4. 28 Qu. What is the roote of all hard dealing with our brethren A. Couetousnesse and greedy desire of gaine for why doe men racke the prises of their Wares Why doe they scant their measures Why doe they sell they care not what Why are they Vsurers oppressours pilferers and the like But because their hearts runne after couetousnesse and they are mightily ouertaken with greedinesse of gaine 1. Tim. 6. 10. Q What are the causes of Couetousnesse A. There are two causes of it First discontentment with our present state not resting in it as in our portion with great
humblenesse and feare Leu. 19. 3. Q. What if the Parent be a meaner man A. Yet the childe must performe him that reuerence and honour that is his due Though a King should not bee the wisest nor the grauest nor the learnedst man in the kingdome yet because the Lord hath stated him in his royall Throne therefore they that are grauer and wiser and learneder then he must bow before him So though the Parents in many things come short of their children yet in that they are their Parents they haue their honour and their excellencie aboue them Gen. 48. 12. Qu. What learne we from hence A. That Parents must keepe the dignitie of their place and looke for due reuerence at their childrens hands as Iacob though but a sheepheard yet was well content that Ioseph his sonne should bow before him Q In what else must wee honour our Parents A. In being obedient to them and performing their wills both when they be aliue and when they be dead so farre forth as lawfully we may especially in the waightie matter of Marriage which may not be dealt in without their consent Prou. 23. 22. Q. Who are they that are condemned hereby A. Such as make light of their Parents doing all vpon braine neuer caring for their counsell or consent Prou. 30. 17. Q. What is the best thing wherein wee must honour our Parents A. In maintaining and relieuing them in comfortable sort according to our abilitie when they be in need 1. Tim. 5. 8. Q. What is the reason hereof A. Wee haue receiued much more at our Parents hands and they did but trust vs with their wealth till themselues were old and therefore we cannot in any equity but render and repay them their owne when they be in need 1. Tim. 5. 4. Qu. Are these duties to be performed to our own Parents only A. They belong also to our Parents in law Christ was obedient to his stepfather Ioseph Luk. 2 5. And Micah notes it as one of the sinnes of the People ca. 7. 6. That the daughter in law set vp her selfe against her Mother in law a sinne too common in these wofull dayes Q What is the Masters duty to their seruants A. They must teach them religion and the feare of God that their seruants may continue the Lords worship when our selues are in the graue For why is the Centurion said to feare the Lord with all his house Acts 10. 2. but to teach vs that it is not enough to be godly our selues or to haue one good Seruant like a Ioseph in the house but it must be our care that all within our gates and vnder our power and authoritie may feare the Lord Gen. 18. 19. Q. How may masters be stirred vp to some care of this duty A. If they consider That their owne good and their owne welfare is procured thereby for many a master is blessed for his godly seruant as Potipher was for Ioseph and he fares euery day in the weeke the better for him But where bad seruants be there falls the curse of God for the seruants sake Gen. 39. 5. Q. But what if the Master teach and the Seruants will not learne A. If the Master do his faithfull endeauour his conscience is discharged Man can but persuade it is God onely that must change the heart Noah preached to his owne familie as well as to the old world 120 yeares and yet when the godly man entred into the Arke hee had not one godly seruant after all his paines that would enter with him So Lot was a iust a righteous man and that had care of his house yet when he was called out of Sodom he had not one seruant in all his house that would go out of Sodom with him Q What is their second dutie to their seruants A. Tâ—…y must cause them to liue peaceably and honestly towards mâ—â— not bearing them out in their wrongs but brideling and remaining them the best they can 1. Sam. 22. 2. with 1. Sam. 25. 7. Q. What gather we of this A. That as Dauids seruants were the better for his seruice so we should seeke to make our seruants not the worse but the better for our houses For what a fearefull saying will it be at the iudgment day In such a mans seruice I tooke my bane I may curse the houre that euer I came into his house there were my righteousnesse wounded and all my graces taken from me Q. What is their third dutie to their seruants A. They must not ouer-labour their seruants laying more vpon them than their strength will beare A man would be loath to ouer-worke his beast how much more his seruant in whose face hee may see the image of God shining as well as in his owne Iob 31. 13. Q. What is their fourth dutie A. They must pay them truly for their pains for the labourer is worthie of his hire 1. Tim. 5. 10. Q. What gather we of this A. That their sinne is great who send away their seruants emptie after all their toyle Laban is the patterne that such men may be painted by they can well be content that their seruants should labour and toyle and spend out their hearts and strength in their seruice but care not though they go away without one halâ—epenie for their paines Deut. 11. 13. 14. Q What is their fift dutie A. They must chasten them with discretion and moderation for their faults for the Lord would not haue the seruants life by any hard dealing of ours to be made wearisome and bitter to them We read of furious Saul That his spirit was mastring at any little word and of Nabal so fierce that a man could not speake to him To the like reproch of those that will heare nothing when they be in heat but let euery thing flie that first comes to their hands Leu. 25. 49. How many blessings did Laban lose onely by entreating a good seruant ill This makes our Seruants euen the Iewels of our house wearie of our seruice Q. How may they keepe a moderation in their punishments A. If they looke that the cause be iust Secondly That the punishment be equall as may be to the offence keeping vnder it rather then any whit aboue it Deut. 25. 2. 3. Q. What is their sixt Dutie to them A. They must winke at many slippes and passe by many faults through loue For if the Master should take the forfeit of euery offence he shall neuer liue in any peace but vexe himselfe more then his seruants that offend him Eccles. 7. 23. Q. What reason is there to moue vs to this A. As they are seruants vnder vs so we are seruants to a greater Lord. Wherefore if wee would not haue God take vs at aduantage for euery sinne wee must not take our seruants short for euery fault Ephes. 6. 9. Q. What is their last Duty to their seruants A. They must esteeme best of their best seruants accounting of euery one
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
worke and rage a long while after So it must be with our thoughts though we haue layed aside our worldly labour earthly desires lusts and such like yet some waues are working still some thoughts cares and cogitations are about vs till wee prepare our selues otherwise So that there must be a a settling of our affections to prayer before hand These be the reasons why it pleased our Lord to vse a Preface to this prayer to teach vs how to prepare our selues to pray before we set about it For as in a Clocke though there be many wheeles yet the motions and agitations of all depend vpon the great wheele So it is in all worldly businesse all these lesser wheeles of our affaires and cares of this world must depend vpon this greater wheele of Prayer Thus our heart being settled and prepared to pray it carries all the rest of the thoughts with it Againe In this Preface we are taught three things 1 To whom we must pray 2 With what affection we must pray 3 What be the duties required of them that pray First we must pray to God onely For Christ he directeth vs to pray vnto our heauenly Father Thus we must pray vnto none but Him seeing by Christs owne Rule we are directed vnto God onely as in the whole Scriptures is euident Phil. 4. 6. In all things let your requests be shewen to God in Prayer c. So Iam. 1. 5. If any of you lacke wisedome let him aske it of God Saint Paul shewes the ground of this Rom. 10. 14. But how shall they call on him in whom they haue not beleeued Now by the Rules of Christian faith we are bound to beleeue in none but in God onely so our prayers to be directed onely vnto him Of which there be two Reasons why the Lord will haue prayers directed onely to himselfe First That a man might haue an immediate dependance vpon God and not depend vpon any creature or any power of Angels but vpon God onely being carried by immediate relation vnto God as our Sauiour teaches So Saint Augustine shewes There is no intermediate nature betwixt God and man and so concludes that we haue but one God Almighty to pray to Secondly GOD would haue all prayer directed vnto him That hee onely might bee knowne to bee the fountaine of goodnesse and the spring of all good things For howsoeuer by his seruants and other meanes other blessings and benefits are conueyed vnto vs vs yet in prayer the Lord will haue vs goe vnto him as acknowledging him to be the Fountaine and all oother meanes to issue from him For howsoeuer the Lord affoord meanes which must be vsed yet must God blesse the worke or it will turne to nothing Saint Paul sayes 1 Cor. 3. I haue planted Apollo watered but God must giue the increase Very Philosophers can say Secunda causa non operatur nisi in virtute primae Second causes worke not but by vertue of the first moouer as wee see in a Clocke if a man will watch the first motion and bring it into order there is no doing with the Leades or lesser wheeles but he must goe vnto the great wheele to deale with it to order all the rest So because God is the great Wheele of this world vpon whose motion all others doe depend sensible and insensible earthly and heauenly If in our first labour wee make our stay vpon God there will quickely be a stay in any of the creatures that be out of order And so because all efficacy and workings in all effects is from the Lord and all instruments and meanes can worke no further then it shall please him to worke by them our Sauiour would haue vs likewise to goe onely vnto the Lord himselfe who is the principall agent and workeman for our good Use. Now if all prayer by the rule of Christ be to be directed vnto God alone Then it is vtterly vnlawfull to pray to Saints Angels or any other Creature Power c. but to God onely Yet here the Papists confute themselues saying In effect they come before God for all the meanes as they vse as they say doe depend vpon God Bellarmine in the name of all the rest vndertakes to cleare this That they doe neither pray to Angels or Saints for any thing as the giuers and authors of any thing but that they should pray for vs. But we see the words of Christ are directly against it for he sayes plainly when ye pray pray in this manner Sic Orate c. so pray c. not in the Popish manner thus Christ not onely prescribes a rule but also sets downe a speciall direction vnto whom we must pray as well as in what order and with what affection And for this are all the holy Fathers The second thing is With what affection we must pray which may be seene by the two attributes giuen to God First that he is here called Our Father Secondly that he is said to be In heauen Now in that he is called Our Father this may teach vs two things First That we must pray in faith that is with an assured trust and confidence that wee shall be heard for if God be our Father we need neuer doubt but we shall finde louing and fatherly affection in him for there is no father so ready to heare the requests of his children as the Lord is to heare vs in all our desires So he sayes 2 Cor. 6. vlt. I will not onely saith God take the title vpon me and appellation of a Father but I will be a Father you shall find in me all the affections of a Father yea and that more plentifully then any father can haue As the Lord will heare vs so vpon this ground we must pray vnto him in faith that is with a full assurance that we shal be heard when we pray Thus we haue it Iam. 1. 6. If any man aske in faith he shall receiue And Christ himselfe saith Marke 11. 24. Whatsoeuer ye aske in prayer beleeue and yee shall obtaine it Obiect But now here ariseth an obiection how can we aske and pray in faith that is with a sound comfort and assurance that we shall be heard seeing many times the Lord giues not to his dearest children that which they pray for Ans. I answer as Augustine saith Non audit Dominus ad voluntatem nostram c. God doth not alwayes heare according to our will but in that he knowes to be best and meetest for vs. As when a Chirurgion layes a Corrasiue or a burning Iron to a soare the Patient feeling it to smart cryes out and would haue it remoued the Chirurgion heares him but lets it tarry and the Patient lye still He heares him to his health and recouery So saith another Mothers rubbe their children there for their health although they rore and cry againe yet for all
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
it long after So though wee haue repented of a sinne wee must not thinke to buy our peace at so easie a rate but humble our soules with sorrow and teares renewing our repentance againe and againe neuer leauing till we haue pacified the wrath of God for how often doth this holy man plye this sute So Psal 25 hee prayes God not to remember the sinnes of his youth So you see Dauid did repent him of those sinnes hee had repented of before Chrysostome sayes well that Dauid still repented of sins done long before as though they had beene done but yesterday Saint Paul did not onely repent of his sinne of persecuting the Church of God at his first conuersion Act. 9. 9. but as oft as hee remembred it as oft doth he speake of it with griefe and sorrow 1. Tim. 1. 13. I was before a blasphemer a persecutor iniurious c. So 1. Cor. 15. 9. I am not worthie sayes hee to bee called an Apostle because I persecuted the Church of God So that St. Paul you see doth often remember his sinnes past and confesses them This much wee may well obserue when God cast Adam out of Paradise hee sent him eregione horti and set and placed him ouer against the garden in the very sight and view of the place which hee had lost through his sinne and offending God and why was this that so often as hee lookt into the garden hee might remember his sinne and lament for it Now that which Adam did in the beholding of the Garden is that which wee must doe in the beholding of Heauen hee saw from whence he was cast throwne out of Paradise by reason of his sinne and wee see what wee are sure to lose euen heauen it selfe by reason of our sinne if wee doe not repent and humble our soules and that timely and daily Thus you see it is cleere that a Christian is bound to repent one and the same sinne diuers times and as oft as he lookes vp to heauen to sigh and groane for the losse of it and not to bee satisfied though he haue repented to day and so is assured of pardon but in the Name of God to goe to it againe to morrow and to morrow and neuer giue ouer Obiect Against this doctrine two things may bee obiected First If a mans sinnes vpon his Repentance be pardoned then what need is there vpon this to repent any more this appeares to bee labour lost Answ. 1 I answer that though a mans sinnes bee pardoned vpon Repentance yet there are three causes why a mans repentance must bee renewed First because Eadem manet obligatio the same Bond remaineth still for though God out of his owne goodnesse and mercie forgiue our sinnes yet neuerthelesse haue wee the same Cause to condemne our selues to dislike and bee sorry for it because the same bond or tye remaines still though God haue gratiously pardoned it yet it is our duty to repent still Nay to speake as the truth is Crescit obligatio our bond is the greater for the more mercy and goodnesse God shewes vs in the pardoning of our sinnes wee haue alwayes the more cause to be abased and ashamed that wee haue sinned against him This as wee see made an exaggeration in Dauids griefe In to solum peccaui I haue sinned against thee alone what had Dauid sinned against none but God no question against Uriah Barsheba and the people but that went to the heart of him most of all and did more deeply touch him that he had giuen God cause to bee angry with him who was so readie to forgiue him that had shewed him so great kindenesse and mercy in the pardoning and forgiuing of all his sinnes So Gods mercie to vs in pardoning our sinnes should not bee a meanes to abate our repentance but rather to augment and increase it because there remaines in vs still the same seeds of ouglinesse vilenesse deformitie and corruption as formerly the pardon whereof being great should continually augment and reiterate our Repentance with holy Dauid Psal. 103. Praise the Lord O my soule praise the Lord and forget not all his benefites who forgiues thee all thy sinnes c. Thus Gods mercie in forgiuenesse of sinnes should not abate but increase our repentance as wee see in the storie of the Prodigall sonne Luke 15. 20. hee had a purpose to confesse his sinne when hee returned to his Father his Father could not containe himselfe for ioy but runne out to meet and imbrace him yet this makes him not slacke in his former determination to humble himselfe but rather spurres him to fall downe and humble himselfe vnto his Father confessing his faults So Gods readinesse to forgiue vs should bee so farre from abating our repentance that it should rather prouoke vs vnto the same so much the more to increase it If a woman should commit wickednesse and folly against her husband who puts her away for it and afterwards should be bent not onely to receiue her and forgiue her freely this lewd offence but also welcome her and bestow vpon her rich ornaments and iewels this kindnesse of her husbands if any naturall affection be in her would make her the more to lament and grieue for hauing offended so kinde and mercifull a husband and remember it to her dying day so it is with Gods readinesse in pardoning our sinnes it cannot choose but make vs the more ready vpon all occasions from time to time to repent and bee sorry that wee had offended so good and gratious a God Secondly though a mans sinnes bee pardoned vpon his repentance Yet the more a man repents the more hee shall haue the sense and feeling of the pardon of them for a man may haue his sinne pardoned before God and yet haue no sense and feeling in his owne conscience of the pardon of it for there is still retained a feare of guilt as wee see in Dauid 1. Sam. 12. his sinne was pardoned before God and yet there remained as commonly in such cases such an impression of guilt as hee had no comfort for all this or as if there had beene no such matter And so though God forgiue our sinnes vpon our first repentance yet the more wee repent the more sensible wee shall bee of the forgiuenesse and pardon of them In other cases wee can say Abundantia cautela non nocebit too much caution hurts not as when a man comes to locke a chest or a doore wherein lyes his gold and treasure he will turne the key againe and againe sir sayes his friend the doore was fast before yea but sayes the other in cases of this nature it is good to bee sure to make fast worke as then couetous men say thus by their money and iewells so let vs say of our saluation in businesses of this nature it is good to bee sure a man cannot bee too cautelous in
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
wee haue more cause to mourne for it then for any worldly calamitie or miserie whatsoeuer looke in the storie of Micah Iudg. 18. 24. Yee haue taken away my Gods which I made and the Priest and yee are gone away and what haue I more and what is this that yee say vnto mee what ailest thou Here you see that when the souldiers had taken away Micahs Gods hee ranne after them crying and weeping and was angry that they should aske what ailest thou Euen so must wee if such as hee can so weepe for a false God much more haue wee cause to weepe and mourne when wee shall consider that our owne sins haue taken away our true God from vs yea all the ioy comfort and peace that we had in God and therefore aboue all things wee haue cause to shed teares and weepe for our sinnes Secondly a man hath cause to weepe and mourne and shed teares aboue all things for sinne In regard of the great and intolerable euill which comes by sinne Whereof the finall euill is Hell and damnation which is the greatest most insupportable and mischieuous euill of all other because all other euills are temporarie this eternall Wee see a man is sorry when he hath brought himselfe to lamenesse blindenesse and mutilation of any member and how much more then when hee hath brought this vpon himselfe and therewith the curse of God and euerlasting damnation paines endlesse and restlesse for euer O how much cause therefore hath a man to mourne and lament for his sinnes which bring not temporarie but as I said euerlasting punishments The fire that came vpon Sodom lasted but for a day The floud that came vpon the old world lasted but for a short time the great famine of Aegypt Gen. 41. 49. lasted but for seuen yeares and the captiuitie of Babylon lasted but 70. yeares but damnation in Hell shall be for euer and euer no time shall end it no meanes shall finish it no policie shall escape it Againe all the euills that doe befall vs here are particular euills either paine in the head teeth back or belly or stomache arme legge c. but the paines of Hell are vniuersall in euery part in all parts at once which must much multiply paine sorrow and destruction in vs. Againe all other paines and euills haue their mitigations and limitations If a man hath the goute hee hath also a soft bed to lye in if hee be feeble hee hath one to leade him if hee be lame hee hath somebody to moue him from place to place but if a man bee in Hell there is no mitigation no ease no helpe left not so much as a drop of cold water to coole the heate of the mouth but all horror griefe torment sorrow and vexation so that if euer a man may haue cause to shed teares and feare mischiefe that may happen he hath reason to doe so for feare of hell and those gastly terrors of damnation to come to last for euer Thirdly a man hath reason and cause to shed teares for sinne in regard of the paines accompanying the same which are deadly dangerous For if one should wound a man in the legge hee might recouer but pricke him if it were but with a pinne at the heart and the wound proues deadly So it is in wounding of the soule euery sinne proues deadly and as a stabbe to the heart for though woe doe not presently feele it though our deadnesse and numnesse make vs insensible and carelesse Yet in the day of Gods visitation when Gods wrath shall fall vpon vs and open our wounds which sinne hath made then shall wee roare and crie and indure torment enough thus if wee haue cause to weepe for any thing wee haue cause to weepe for our sinnes that strike so deepe to our consciences and soules Thus we haue againe to bewaile the hardnesse of our hearts that in bodily cures can away with the cutting of a limbe breaking of an arme or legge and yet cannot away with the searching and lancing of our consciences Thus as it is by Reason so the necessitie of mourning for sinne is proued by Example for there was none of the holy men of God but they haue wept for sinne and wee haue certainely as much and more cause to weepe then they had and yet how farre short doe wee come of this dutie shall I name Dauid Daniel Peter and other holy men of God how feruent was holy Luther in mourning and weeping for his sinnes had Dauid cause to weepe abundantly and water his couch with teares and haue not wee cause much more Had Peter cause to lament his fall bitterly and haue not wee more falls then hee had Had Daniel cause to bewaile his many trespasses and are not we guiltie of many more iniquities shall Mary Magdalen weepe and weepe for sinne in a manner a riuer of teares and haue wee no cause or necessitie to weepe for our many transgressions O if wee could search our sinfull and corrupt liues and see how we haue offended our God wee could not choose but weepe for our sinnes what not shed teares for sinne when wee see our Sauiour shed blood in the Garden for our sins and not for any of his hee being without sinne but we are hard-hearted and neuer thinke vpon our Redemption Nor shed a teare for that which wrought blood out of Christs body O wonderfull and lamentable what a pitious thing is this that wee cannot let fall a drop of water for sinne when hee poured out abundance of his blood for the same yea he did sweate it out for griefe and anguish a signe of small or no sorrow in vs when wee cannot wring out a few teares much lesse poure out water before the Lord as his people sometime did for their sinnes 1. Sam. 7. 6. Thus much of the second Conclusion The third is this Conclusion 3. There is neuer a man liuing that is able to shed teares for euery sinne hee doth commit Euery sinne it is certaine deserues teares yea and bitter teares too for euery sinne is committed against God a holy Father yea Holinesse it selfe and an infinite Maiestie now we know it is no small matter to offend God nor no great enforcement to shed teares for our sinnes and yet wee are hardly brought to weepe for one sinne of ten thousand It is so in the generall though it bee true that there be some of more feeling and tender consciences then others as it is said of St. Hierome that hee wept for sinne and was so tenderly affected as if hee had killed a man but ô that it were so with vs that wee could attaine to this tendernesse of heart The hinderances and impediments I take to bee two 1. Blindnesse in Iudgement 2. Hardnesse of heart For many are so blinde that they know not sinne to bee sinne in their iudgements As Mal. 1 when they were reproued of their sinnes yet they
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
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.