making and procuring a pardon for his sinnes so that after repentance a man is alwayes the better and readier to repent and comfort himselfe It was the zealous and holy care of that good man Iob chap. 1. 5. to say I will goe see my sonnes for it may bee that my sonnes haue sinned and cursed God in their hearts So should euery Christian say in this matter It may bee that I haue failed in my Repentance and therefore I will to it againe to make sure worke Thirdly because though a mans sinnes bee pardoned vpon his Repentance yet he is still bound to repent them Because repentance is required not onely to take away the guilt of sinne but also to take away the corruption of it Wee see when Christ was dead and buried the Iewes rolled a great stone vpon the mouth of his graue and why to make him fast that hee should not rise now we must doe with our sinnes as the Iewes did by Christ not onely bury them our selues and make a graue for them but also wee must rowle a great stone vpon them and seale them vp by repentance euery day casting more mold and earth vpon them that they neuer may rise against vs For often repenting of sinne abates the strength of the corruption of sinne in the roote As a man that hath his house on fire hee will not onely quench the fire for the present but poure water also in the cinders and ashes for feare of some liuing sparkes or dissipating heate which may lye hidden therein so must wee doe by our sinnes when the diuell hath set our lusts on fire it must bee our wisedome not onely to quench the motions for the present but also as it were to poure water on them to quench the ashes of sinne Obiect 2 The second Obiection is That if a man bee bound continually to renew his Repentance and Repentance bee inioyned with griefe and sorrow then it must needs follow that a Christian man must neuer bee merrie because still the sense of his owne sinne will take him downe and make him sad and deiected Answ. I answer That as a man is bound to renew his Repentance so is he bound to renew his Faith too Yea the more hee renewes his Repentance the more hee is bound to renew his Faith and ioy thus as a mans sinnes giue him cause to mourne so the Lords mercy in Christ Iesus will giue him grace to reioyce So that the renewing of Repentance though it bring a man to griefe yet it will not leaue him in sorrow but set him in a most full possession of everlasting comfort as Dauid confesses Psal. 126 5. They who sowe in teares shall reape in ioy So that there are some teares which will bring ioy there is a kinde of mourning which ends in reioycing It is obserued in nature that there is some paine which brings a man ease and a man can neuer haue ease but by the meanes of this paine As the paine of physicke which doth not worke at first without some trouble yet brings health at last The paine also that a man feeles in dressing of a soare for there are none but I am sure will confesse it puts a man to paine brings a man at last to more ease and refreshing so that wee may well say the paine is the cause of the Cure Euen so the renewing of Repentance causeth a paine no man can deny that because it is accompanied with griefe and sadnesse sorrow and teares but it is Dolor Tristitia sanitatis a healing and a healthfull paine such a paine as will leaue many ioyes and much pèace behinde it Therefore let men neuer bee affraid to renew their Repentance for their sinnes though they repented before Let them vpon euery good occasion repent of them still because though this course of Repentance bring a man sorrow yet it will neuer leaue him long in heauinesse but bring into a sweet and comfortable peace with God and his owne conscience when though weeping and heauinesse may bee in the euening yet ioy and cheerefulnesse commeth in the morning such mourning and confessing ransaking of the heart ends in blessednesse euer the more spirituall mourning the more cheerefull holy reioycing they come from one roote and fountaine the other shew it selfe first yet all is swallowed vp into reioycing at last Now follows the III. Case of Repentance Whether a man bee bound and must repent of his sins and confesse them vnto men That is when a man hath repented him of his sinnes vnto God whether hee must also repent of his sinnes vnto men such as himselfe is and not onely to confesse all vnto God alone Which case as the law speakes hath a clouen hoofe that is it parts and diuides it selfe into two Questions 1. Whether a man bee bound to confesse his sinnes to men 2. Whether a man bee bound to make satisfaction and Restitution For the first here be two extreamities to bee shun'd whether a man bee bound to confesse his sinnes vnto men First the Papists they thinke that a man is bound to confesse all his sinnes vnto man that it is not enough to confesse them vnto God vnlesse they also confesse them vnto Priests in this they are in one extreame And in the contrary are they that thinke that a man must confesse all his sinnes vnto God onely Now both these extreames are erronious both the Papists who thinke wee are bound to confesse our sinnes vnto men and some other carnall professors who thinke that wee must confesse our sinnes vnto God onely for the truth lyes in the middle way betwixt both For a man is not bound to confesse all his sinnes vnto any man and yet some sinnes there are which must be confessed to men as well as some other that it is enough if wee confesse vnto God onely Now for the cleering of this point we must remember that in the high Court of conscience sins be of two sorts 1. Sinnes against God 2. Sinnes against men As that of 1 Sam. 2. 25. shewes If one man sinne against another the Iudge shall iudge him but if a man sinne against the Lord who shall intreate for him The sinnes against God are either 1. Knowne sinnes 2. Unknowne sinnes As Psal. 19. 12. Who can vnderstand his errors cleanse thou mee from my secret sinnes Now to apply this vnto the point if they bee secret sinnes against God then it is enough to confesse them vnto God onely for God onely is offended and so it is sufficient to confesse them vnto God For it is a rule of Iustice Poena non excedet culpam the punishment shall not exceed the fault or goe no further then the trespasse So then if our sinnes bee against God onely it is enough to confesse them vnto God and though the Papists say No hope of pardon vnlesse wee confesse our secret sinnes vnto Priests yet the Scriptures of God are cleere against
the end I aimed at vntill some other of more learning pietie experience and wisedome erect for thy sake a more excellent fabricke vpon this weake foundation which hee heartily wishes Thy seruant in Christ Jesus IOHN SMITH To the Christian Reader GEntle Reader I offer here vnto thy view a Treatise of Repentance which I found in the study of the most worthie Author a little after his death written in an extraordinarie small rugged blotted coppie which since that time with exceeding care and paines was thus fitted for the publike good hoping that thou wilt take it in good part as it is though the exact curious hand of the Author was not to perfite it as hee intended if he had liued a little longer I know the diuers Bookes already extant vpon this subiect might haue discouraged mee so as to haue spared my paines herein but that as diuers meates diuersly cooked and dressed fit best diuersitie of Palaâ—es and queasie stomacks So I hoped that perhaps the plaine and vnusuall handling of this Treatise might comfort incourage and stirre vp some one or other supplying from the storehouse and fountaine of the euer abounding Spirit somewhat not obserued or at least not thus cooked by any other For which cause and that the memorie and paines of so learned holy Judicious a man of God should not be altogether buried and forgot it hath beene thus by Gods assistance published Let mee therefore intreate thy charitable Censure of what is done for Gods glorie and thy good for which I promise some other way to striue how I may best shew my selfe Thine in the best bonds 〈◊〉 HART A TREATISE OF Repentance GALATH. 3. 19. 24. Wherefore then serueth the Law It was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediatour Wherefore the Law was our Schoolemaster to bring vs vnto Christ that wee might be Iustified by faith TO apply Christ vnto vs who is the meanes of Saluation giuen of God there must be two workes 1. A worke of the Law 2. A worke of the Gospel That the Law may effectually worke vpon vs and bring vs vnto that for which it was appointed of God there must bee 1. A knowledge of the Law 2. An application of the Law Of the knowledge of the Law wee haue already spoken now are wee to intreat How euery man may apply it to himselfe and so thereby both measure his owne courses and curbe his wicked life For euen as the man Elisha 2. King 4. 34. applyed his body vnto the childes body his eyes vnto his eyes his hands vnto the childes hands and his mouth vnto the childes mouth c. and then it appeared what difference there was betwixt the childes cold body which began to receiue life from Elishaes warme body So when a man shall apply the law of God vnto himselfe vnto his heart hee shall soone perceiue what a damnable estate hee is in and how farre short hee comes of the meanes to auoide death and damnation So then the best course for euery man is to apply the Law of God vnto himselfe and measure his owne actions by it for a man may haue a great deale of knowledge of the Law of God and yet be neuer the better for it if hee bee not wise to apply the knowledge vnto himselfe and examine his owne courses and life by it for this will discouer vnto him all his spots and blemishes and leaue no corner of the soule vnransacked Euen as a workman comming to hewgh a a peece of timber hee takes a line or a threed and applyes it vnto it by and by hee sees where it is marked or chalked or crooked or straite and so proceeds in his worke accordingly So let a man apply the straite threeds and lines of the law of God vnto himselfe and by and by hee sees his owne euill wayes where hee performed too few duties where hee prosecuted too much his owne will and how there remaineth vnto him a reward according to his euill or good actions So then euery Christian who taketh care to apply Christ vnto himselfe must not onely know the Law of God but know how to apply the same vnto his owne soule and conscience that the Law may affright wound and bring him vnder both to a sense of sinnes present venome and bitternesse as also to an vnfained and sound totall hatred thereof for the time to come Now of the Law thus applyed there is a double vse 1. In the man Vnregenerate 2. In the man Regenerate In the the Vnregenerate man there is a fourefold vse thereof Vse 1 First It shewes him Generally what is sinne for a man by his owne light of his eyes and reason is not able to discouer his disease vnto himselfe Rom. 3. 20. For by the Law commeth the knowledge of Sinne and Chap. 7. 7. Nay I knew not sinne but by the Law So then the law of God discouers and displayes sinne vnto vs. O wee cannot see with the light of our owne eyes and vnderstanding if God helpe vs not to see Wee are not by nature inspired to know good and bad No vntill the law of God discouer vnto vs what sinne is it is impossible for vs to discerne our miserie As a man that is brought into a darke roome cannot tell how it stands whether moated or towards a yard or Orchard nor how it is adorned and made handsome and fine or otherwise lyes sluttish and beastly but bring a candle into the roome or tarry till the Sunne riseth and by and by euery thing is apparant So let a man looke vpon the light of his owne reason or vnderstanding and he will quickly fall into euery ditch and runne headlong into the by-wayes of frailtie corruption and wickednesse But let God light vp the candle of his law and by and by we shall see what is good what is not good what is lawfull and what is vnlawfull for vs. This is the first vse of the Law in the man vnregenerate it shewes him generally what sinne is that it is a sinne to lye to sweare to make our table-talke of filthy actions to be disobedient to superiours and that wee must bee disrobed of our owne filthy estate The Law of God I say can discouer vs whether wee offend in thoughts words or actions and make it easily knowne what sinne and corruption dwelleth in vs. As the Lepers said vnto themselues 2. King 7. 9. Wee doe not well this day is a day of good tidings Let vs rise c. So the Law of God can make a man say vnto himselfe I doe not well to lye to sweare to dice to mispend the Sabboth to riot in euill companie to bee impatient proud couetous a backbiter c. O let me rise and get me away speedily from this miserable condition lest euill befall me Vse 2 The second vse of
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
speakes pitifully and begges for his life He cannot misse to speed at Gods hand as Daniel did Dan. 9. 20. euen so if a sinner can pierce the heauens with his cryes and solicite God earnestly no question he shall at length heare the voice of Christ say vnto him by his Spirit Goe in peace thy sinnes are forgiuen thee The Fourth and last point in the Practise of Repentance is Resolution to walke with God in newnesse of life as Dauid did Psal. 119. I haue sworne and will performe to keepe thy righteous law and Psal. 39. 1. I said I will take heede to my wayes that I offend not with my tongue And againe Psal. 119. I considered my wayes and turned my feet vnto thy Testimonies I made haste and delayed not the time is now not deferring till hereafter now wee must resolue to leaue our sinnes to walke with God with newnesse of life and with all watchfulnesse ouer our owne hearts then vnto resolution wee must ioyne a holy constant indeauour vsing all good meanes and remoouing the lets and hinderances which stop and hinder our repentance which is now the next thing wee are to speake of LECT VII VII THE IMPEDIMENTS of Repentance Ioâ— 15. 31. Let not him that is deceiued trust in vanitie for vanitie shall be his recompence THe Spirit of God by Salomon hath iustly taxed all things vnder the Sun to be vanitie and vexation of Spirit so may I iustly now being to speake of the impediments of Repentance censure all these lets and hinderances which detaine men from this so necessarie Grace vnder the Name of vanitie whatsoeuer they bee and vanitie shall be their recompence Wee spake the last day of the Practise of Repentance wherein must bee foure things First a man must search out his sinnes by the bright candle of the word of God Secondly when he hath found out his sinnes then he must bee sorry for them Thirdly Then hee must pray to God in Christ Iesus to forgiue them Fourthly Then he must resolue against them that is renounce and remoue them as farre as may be Which practise of repentance must be not only once in an age or a mans life but as our sinnes be dayly so our repentance must be euery day performed so long as wee liue in this life Now in the next place we are to speake of the Impediments of repentance and those deceits which hinder men and women from this dutie Generall or vniuersall motion as Schoolemen say is caused two wayes First Either Agendo by enforcing vp that which wee meane to mooue as when a man flings a stone with his hand Or Remouendo prohibens quod impedit or remoouing of that which hinders the motion as when a stone lieth vpon a shelfe when one pulles this away then by and by downe falls the stone of his owne accord and yet hee who pulled away the shelfe caused that motion of the stone But how Not Agendo by flinging of the stone downe but by Remouendo prohibens remoouing of that which hindered the motion of it Now as it is in vniuersall motions so also it is in speciall motions of the mind for they be caused first either directly by an immediat impression made vpon the mind as when a man is directly inuited to goodnesse or vertue Secondly or by remoouing the impediments which hinder vs from it Oâ— the first I haue spoken in the practise of repentance formerly It shall not therefore be amisse now to speake of the impediments in the next place wherein two things are required of euery one 1. Christian wisedome to finde out the let 2. Christian care to remooue it First there must be Christian wisedome to finde our thelets for in euerie man there is son especiall barre or let which if he can finde out or light vpon there is the wisedome to be wise to finde out these pressing downe weights as the Apostle calls them They who haue water running home in pipes and conduits to their houses as soone as they want that which they see their neighbors haue at their doores close by them by and by they search into the causes and run to the conduit or the pipes to see wherethey be stopâ— or what is the defect Euen so must euerie man do when he findes that the grace of Repentance flowes into other mens hearts and hath no recourse or accesse into his soule by and by sit downe and search himselfe what the cause should be where the rub lies which detaines the grace of Repentance from him seeing they that liue it may be in the same house sit at the same table lie in the same bed they can be penitent for their sinnes sorrie that they haue offended God and so complaine in bitternesse of soule for their sinnes but hee that had the same meanes the same occasions more sinnes to be humbled for more time to repent and more motiues to draw him to the dutie is not yet moued with the same melted with griefe nor come neere this dutie of contrition Thus as I said euery man must looke to himselfe what that is which hinders his repentance We see when Christ cast out the diuel Mat. 17. 19. his disciples came vnto him saying Why could not wee cast him out So when we see others in the course of their life and midst of their sinnes brought vnto repentance mourning weeping for sinnes whereby they haue offended God let vs looke into our selues and enquire at our own hearts why we doe not repent why we cannot do as other good people doe We haue the same meanes the same preaching the same exhortations yea the same iudgements the same punishments the same afflictions But 〈◊〉 Where shall we find that man or that woman who are thus carefull to search into themselues There is not one of a hundred but they lie still in their sinnes without repentance and few or none desires to search into the cause what it is which hinders their repentance making them vnapt to so good a duty Wee see in experience let one come to light a candle if it will not presently take fire wee imagine and runne by and by to consider what should be the reason of it and wee iudge that the wicke is wet or something is amâ—â—le O how wise men can bee for the things of this life and are carelesse for those things which concerne eternall happinesse Wâ—… to know then that the Impediments of Repentance be of two sorts 1. Some bee in the Iudgement 2. Some bee in the Affections Euen as when a man is sicke and will not take the good physick which would cure him the defect is either in his Iudgement or in his Affections In his Iudgement because either hee doth not feele himselfe to bee sicke though hee be ill hee hath no apprehension thereof or if her 〈◊〉 yet hee doth not take it to be dangerous or deadly or though hee thinke it
makes it an holy Church and therefore the husband must so loue his wife that hee suffer her not to lye in her sinnes but by all good meanes seeke to reclaime her and to bring her from them Secondly knowing that a woman is the weaker vessell and therefore it is an vnreasonable thing to looke for all that faith patience humilitie discreet and wise carriage that they finde in men Q. What gather wee of this A. That the wife must be supported and borne withall in her rashnesse heate want of discretion and the like infirmities haunting and waiting vpon the Sexe And therefore euery aduantage must not be taken against her but wee must breake through many discourâ—esies and many wrongs to hold loue and friendship with her Q. What is the third Dutie A. He must giue honour vnto her as vnto the weaker vessell Q. What is meant by this A. Hee must haue her in good reckoning and in good regard not dispising her for the infirmities of her Sexe but accounting well of her for the graces whatsoeuer that are in her esteeming her as a vessell as one needfull and necessarie in the house Secondly he must prouide for her the best he can hee must not set ouer her the whole care of his prouision but as shee is the weaker vessell so he must thinke in the maintainance of the Familie to be assisted more weakely by her Q. What is the Wiues dutie to her husband A. Shee must bee subiect to her husband humbling her selfe to the yoake of gouernment which God hath layd vpon her For God hath made the man the head of the woman and therefore this must abate all pride and selfe-loue and worke true honour in her heart towards him whom God hath made the chiefe in the house 1. Pet. 3. 1. Qu. How it this further declared A. That the husband is Gods deputie and Gods Lieutenant in the house as Christ is in the Church and therefore to despise the husband is to despise God to disobey the husband in lawfull things is to disobey God because they lift vp themselues against the power which God hath placed in his owne steed and roome Ephes. 5. 22. Q. Why doth the Scripture beate so much vpon this duty A. Because there is a secret swelling in the heart which will hardly brooke the gouernment of the man especially if in any good qualities they goe beyond him Q. How must this subiection be declared A. Both by reuerend speech and all humble behauiour to her husband Some take it to be their grace to speake rudely and bluntly to him But it was Sarahs honour that shee obeyed Abraham and called him Lord 1. Pet. 3. 5. Q. What is the reason hereof A. A man is bound to loue his wife though there bee nothing in her that deserueth loue But because a man is not easily brought to this loue where there is not some cause of loue Therefore the Lord would haue the wife by gentle and sweet behauiour deserue and win loue at her husbands hands Q. What is the second Duty of the wife A Shee must be of pure conuersation no hauocker no waster of her husbands goods no inticer of him to dishonest things like Iobs wife that was Iobs tempter not idle not sluggish no babler abroad of her husbands faults Prou. 31. 10. 11. Q. What is the third duty A. Shee must feare her husband and she must bee loath to displease him such a tender care she must haue of his comfort and of his peace that she must not do willingly the least thing that may displease him Ephes. 5. 23. Qu What is the fourth Duty A. Shee must not be proud and costly in her attyre stretching out her selfe to all that she may but keeping vnder her husbands abilitie rather then any whit aboue it 1. Pet. 3. 3. Q. What is the fift Duty A. She must entertaine no secret dislike of her husband but rest her minde with all contentment in him euer pleasing her selfe in her husbands face Cant. 5. 9. 10. Q. What is the last Dutie A. Shee must be of a meeke and an humble spirit nor giuen to cursing brawling fretting and fuming with him but by meeknesse and loue support him in his hastinesse rashnesse and other infirmities which he hath 1. Pet. 3. 3. Q. What is the Parents duty to their children A. They must bring them vp in the feare of God they must seeke to place religion and true godlinesse in their hearts They must not only train them vp to liue ciuilly honestly in the world But their chiefest care must bee to acquaint them in their tender yeares with the wayes of God Eph. 6. 4. Qu. What is the second Duty A. They must not be churlish and bitter to them moping them too much but liuing with some cheerefulnesse among them Col. 3. 21. Qu. What is the third Duty A. They must not let their Children runne out but hold them in and correct them moderately for their faults for better the Parents by discreet correction make their children weepe then their children through their vngratious behauiour make their aged Parents weepe and lay downe their hoarie heads with sorrow in the graue Prou. 19. 18. Qu. What is the fourth Duty A. They must consecrate such as bee fit vnto the Lord as Anna did Samuel bestowing the rest in some honest Trades so that none be suffered to lye idle vpon their hands Qu. What is the fift Duty A. Mothers must nurse their children at their owne breasts for euen the Estredges in the Wildernesse draw out their breasts vnto their young and proffer food but then there leaue their egges to be hatched by another Gen. 21. 7. Q. What is the sixt Duty A. When their children be ready they must be carefull to match them with men of vnderstanding and such asfeare God They must chiefly looke not how rich they be how personable they be but how godly they be Qu. Is it not lawfull for a Christian to match with a Iew A. No for this is amping of the holy seed and a wilfull flinging of our selues into a continuall temptation a lugging of ourselues with a continuall yoke Q. What is the seuenth Duty A. They must so labour and care moderately for outward things that when they depart this life they may leaue some blessing amongst their seed Q. What learne wee by this A. That their sinne is great who liue so riotously and so idlely that they bee able to leaue no meanes to their children when they dye Q. What is the Childrens duty to the Parents A. They must seeke the honour of their Parents Math. 15. 4. first so to behaue themselues as that their Parents may haue credite by them For a good childe is an honour to the parent but hee that is euill is the shame of them that hath brought them vp Q. How must wee honour our Parents A. By making good account of them and vsing them reuerendly with all
the Scriptures to our selues not reading them as strange stories that concerne vs not But to think that we shall finde him the same God to vs in our troubles prayers sinnes and repentance which Abraham and Dauid and Iob and Iacob haue found him before vs Iam. 5. 11. Fiftly if wee insist and dwell longest vpon those places which meet most with our corruptions Sixtly if wee meditate of it afterwards and lay vp that which wee vnderstand and aske of that which wee doe not Acts 8. 34. Praying to make it profitable Qu. What is the sixt Helpe A. To reade twice or thrice in a weeke as our leisure will afford those places of Scripture which concerne our particular calling to consider with what faithfulnesse we haue walked in the duties that are there commanded As he that is a seruant to peruse those Scriptures that lay downe the duty of a Seruant and he that is a Master those places that describe the duties of a Master This will bee a great aduantage to godlinesse to haue the Lord so often calling vs and ringing dutie continually in our eares Deut. 17. 18. 19. Qu. What is the seuenth Helpe A. To be alwayes meditating on good things and set the minde on worke in holy thoughts especially to consider the cursed estate of the wicked to auoide it and the happie estate of the godly and to be heartened to the like Psal. 119. 97. Q. What difference is there betweene the state of the godly and of the wicked A. Great difference while they liue but greater when they die For the godly die like lambes they make a sweet close they fall asleepe in the armes of Christ Whereas the wicked die like hogges that goe grunting and whyning to their death so they struggle for life and sticke to the world and are loth to die Numb 23. 10. Q. What is the eighth Helpe A. To make an holy vse of our Troubles to remember they are as whippes in the hand of God to scourge vs home to him Psal. 119. 67. Qu. How is this declared A. By a Similitude For if a sheepe runne from his fellows the sheepheard sets forth his dogge after him yet not meaning to weary the sheepe but to hunt him home to the flocke againe So when we wander astray away from God the great sheepeheard of our soules sets out his dogge after vs sometimes pouerty sometimes sicknesse sometimes dearth of corne to chase vs from our sinnes and to driue vs to God againe Qu. What is the ninth Helpe A. To bring our selues oft in rememberance of the vowes and couenants which we haue made with God and to call vpon our selues for the performing of them For if it be dishonest to breake with men how much more if wee shall not keepe touch with God Psal. 66. 13. 14. Q. What is the tenth Helpe A. To vse the company of the godly that we may bee the better by it Psal. 119. 63. Q. What good is gotten by it A. First Wee are thereby prouoked to bee like them As Saul a wicked man falling into the company of the Prophets and seeing how godly they spent their time was made ashamed of his owne life and began to prophesie with them 1. Sam. 19. 24. Secondly we haue our benefite in all their gifts wee are the wiser for their wisedome and their zeale kindles ours as one candle lights another Prou. 13. 20. Thirdly we are therby kept in some compasse and our corruptions nipt in the head that they dare not stirre Iosh. 24. 31. Fourthly we fare the better many times for their sakes God reuealing that to them which he would not haue done to vs 2. Kings 3. 14. Qu What is the eleuenth Helpe A. To withstand and auoyd all the lettes which may stop and hinder vs in our Christian courses be it pleasure or profite or company or friend away with euery thing that may hinder vs from Christ Math. 5. 29. Q. What is the last Helpe A. To bring this to euery dayes practise that our whole life may be nothing else but a walking with God and a continuall iourneying towards our heauenly home 1. Tim. 4. 7. Q. What is required in the daily Practise A. First a certaine Preparation to the day and then the holy spending of the day it selfe Q. Why is the Preparation needfull A. Because as a man in time of a common plague taketh somewhat in the morning next his heart to keepe out the infection So the world being mightily poysoned with sinne the Christian must lay some good thing next his heart else euery thing that he deales in will infect him Psal. 119. 148. Q. What is the first thing wherewith wee must begin the day A. Wee must seeke to awake with God to haue our mindes running on him as soone as we looke vp For wee cannot awake so soone but with Gods Blessing and Gods Mercyes be vp afore vs And therefore let God be in the beginning of our thoughts and let him haue the first place in the day Marke 1. 35. Q. What are wee then to consider of A. That wee haue slept more sweetly vnder the Lords defence then if we had had Iron walls and Brazen doores to defend vs When we were fast asleepe and could not watch our selues then the Lord watched ouer vs and he set a guard of Angels to keepe vs. And therefore seeing we haue rested with such safetie vnder Gods defence let vs thanke him for his mercy and seeke to diue vnder the wing of the Almightie and to goe shadowed with the hand of his protection all the day Psal. 17. 8. Qu. What are wee to consider else A. That we rise the seruants of God as wee went to bed and therefore that wee must spend the day in his seruice not in doing what we list but in performing those duties that hee requireth For seeing this is the cause why we were borne and why God lets vs liue here in this world that wee may serue him Wee are to thinke euery morning when we rise that God lets vs liue one day more but to haue one dayes seruice more at our hands and if he let vs liue another day it is but to haue another dayes seruice at our hands Therefore as our seruants get vp to doe our businesse so must we rise to doe the Lords 1. Cor. 15. 34. Qu. What are wee to doe then A. Then we are to take a view of our worke to cast in our heads what are the dayes wherein we must spend the day The consideration of our owne state and calling will soone lead vs to this For many times we are to thinke I am a Christian and therefore I must spend this day like a Christian I am a Father and therefore I must peforme the duties of a Father I am a Preacher or a Master or a Seruant c. Luke 14. 28. Q. What learne wee by this A. That it is not possible for
the Godlie die dayly A. But their death is not a punishment for sinne but a passage to Heauen and Eternall life And therefore it is one of the greatest blessings that God can bestow vpon a godly man Phil. 1. 23. Q. What Fruit haue we by Christs Death A. Remission for our sinnes for Iustice will not suffer that one offence be twice punished And therefore seeing God hath punished all our sinnes in Christ vnlesse we renounce the benefit we haue by Christ hee cannot now punish them in our selues againe Psal. 53. 5. Mortification of sinne Christs death obtaining not onely pardon for sinnes past but also strength and grace to weaken and bring vnder those corruptions that are yet behinde 1. Cor. 1. 30. Q. What is the fourth degree of Christs humiliation A. He was buried Q. Why was Christ buried A. For two causes First the more to assure vs of his death for dead men and not liue men be put into the graue To confirme vs the more That Gods wrath is appeased thorough Christ as the Sea was calme when Ionas was cast out of the Ship Q. What Fruit haue we by Christs buriall A. By Christs buriall sinne is buried in vs so that we haue strong hope that it neuer shall arise Rom. 4. 6. Q. What is the last degree of Christs Humiliation A. Hee descended into hell Q. What is the first Degree of Christs Exaltation A. The third day hee arose againe from the dead Q. What is the meaning hereof A. That as a man that chops vp a morsell that is too hot for his mouth cannot hold it but is glad to giue it vp againe So death hauing swallowed vp our Sauiour Christ and finding him too hot for him could not hold him but was glad to render him vp againe Acts 2. 24. Q. When did Christ rise A. The third day not the first day lest the Iewes should thinke he had not beene dead indeed but had been in a trance Not the fourth day lest his Disciples should haue despaired if Christ had beene longer absent from them Luke 24. 21. Q What difference is there betweene Christs rising and ours A. Christ rose by his owne power but wee shall rise by the power of Christ as in a shipwracke one swimmes to the bank and a many hang at his heeles and hee drawes them all out to the shore 1. Cor. 15. 22. 23. Q. What are the fruits of Christs rising A. Wee are assured hereby that Christ hath discharged for all our sinnes For if Christ had not payd our whole debt if but one sinne had beene left behinde Christ could not haue risen from death the guiltinesse of that one sinne would haue kept him downe And therefore God in raising Christ hath declared himselfe to be fully satisfied and contented for all our sinnes Rom. 4. 25. Secondly by Christs rising we are raised vp to newnesse of life As it is a shame for the Seruants to lye in bed when the Master of the house is vp So seeing Christ is risen it shall bee our shame if wee lye still sound a sleepe in sinne Rom. 6. 4. Thirdly wee are assured thereby that our bodies shall rise againe being parts and members of Christ and liuing by the same Spirit which raised Christ out of the graue 1. Thess 4 4. Q. What is the second degree of Christs Exaltation A. Hee ascended into heauen Q. What is the meaning hereof A. That Christ left the Earth and went vp to Heauen so that he is no longer in Earth according to his bodily presence either visibly or inuisibly Ioh. 16. 7. Qu. What thinke you then of the Reall Presence of Christs body in the Sacrament A. It is directly contrary to the Articles of our Faith as Christ himselfe shewes Ioh. 6. 62. For aske them of our faith where Christs body is They will answer it is ascended and gone into Heauen aske the Aduersaries they will say it is still on Earth in this Sacrament on the Altar c. So that if the Articles of our faith be true their doctrine of the Reall Presence cannot be true Math. 24. 23. Q. How doth Christ say then hee will bee with vs to the end of the world Math. 28. 20. A. Christ will be with vs alwayes according to his Godhead according to his grace according to the effectuall working of his Spirit as St. Marke expounds it Cap. 16. 20. but according to his bodily presence he is not alwayes with vs as himselfe saith Math. 26. 11. Q. Whither did Christ ascend A. Into heauen as all the Scriptures shew Marke 16. 19. Luke 24. 51. Act. 1. 11. Q. What fruit haue we by Christs ascention A. First Christ ascended into Heauen hath carryed the hearts of the Godly into Heauen with him So that though they liue here belowe yet they haue their mindes continually raised and lifted vp to Christ that is aboue Phil. 3. 20. Secondly wee by Christs ascending into heauen are already possessed of Heauen For as one friend takes possession in an others name and it is as good in Lawe as if he had done it himselfe So Christ in our name and in our right hath entred into heauen and made it as fine as if wee our selues were already seised of it Ephes. 2. 6. Thirdly Christ ascended into Heauen that hee might appeare in the sight of God to make intercession for vs. So that now wee haue a friend in the Court of heauen who keepes vs in fauour with God and obtaines many blessings for vs Hebr. Q. What is the third Degree of Christs Exaltion A. Hee sitteth at the right hand of God Q. What is meant by the right hand of God A. To speake properly God hath neither a right hand nor a left For God is a Spirit and therefore hath no bodily parts as wee haue but the right hand of God is the power of God and the Maiestie of God as the Scriptures expound it Luke 22. 69. Heb. 1. 3. Q. What is it then to sit at the right hand of God A. To be next to him in Maiestie and in Power for as Kings and great personages cause them to sit downe on their right hand whom they will haue honoured as second to them in the kingdome and next to themselues So Christ is set down at the right hand of God Because God hath lift him vp euen in his humane Nature farre aboue men and Angels and made him in glory and honour next vnto himselfe Q. Why is Christ said to sit A. First to shew that he is the Iudge of the world and all causes must be brought before him Secondly to shew that he hath finished the worke of our Redemption as a man that sits downe when his worke is done Heb. 10. 12. In the Sanctuary there was no stoole for the Priests to sit downe c. Q. Shew yet more fully the meaning of the Creed in this sitting A. The sitting downe of Christ at the right hand of
This I take briefly to be the sense and meaning of this Petition Hallowed be thy Name that is Lord that thy Name may be holy in the hearts and mouthes of all men In the Petition we are to consider three things 1 The order of the Petition 2 The discouery of our owne corruption in it 3 What be the speciall graces we pray for The order is such that the first thing prayed for iâ— the glory of God that he may haue his glory and honour whatsoeuer become of all other things of this world this is the thing we must all care for that God may haue his honour may be respected regarded loued feared c. Whatsoeuer become of all things in the world which may teach vs two things Lesson 1 First that there is nothing that we must more desire then the glory of God We must be contented to let all goe for it lay downe our liues for it whatsoeuer become of vs howsoeuer despighted abused yet if God haue his glory be esteemed and regarded it is well For wee see we are here taught to begin all our prayers with the desire of this before we pray for daily bread yea any thing else belonging to our selues Yea as one saith Before the Kingdome of God we pray for the glory of God to shew that if we could redeeme the glory of God with losse I say not of our owne liues onely but our owne soules we must bee contented I could wish my selfe to be separated from Christ for my Brethren c. as if hee should say if God may haue any glory by it then I could be contented to redeeme his glory with my life nay lose my part of eternall happinesse as Moses wisht rather then God should be dishonoured to be blotted out of his Booke Lesson 2 Secondly That we must preferre the glory of God before all other things in this world And what end wee seeke labour for plead for desire or trauell for we must remember in all to preferre God aboue all so that howsoeuer we can be patient and quiet in other Cases yet when it comes to the Case of Gods glory then we must begin to rouze and stirre vp our selues so as to haue all our affections inflamed in vs as Eliah 1 Kings 19. 14. so to say to our selues I haue beene zealous for the Lord God of hostes So did Hezekiah when Sennacherib had sent him a rayling letter he went and opened it before the Lord as that which more touched him when the Lord was dishonoured then when his kingdome and life was threatned So Christ himselfe that patiently heard all the rest of the Diuels temptations yet when he came to take the honour from the Lord then Christ begins to rouze vp himselfe and chide him Auoyd Satan It is written Thou shalt worship the Lord thy God and him onely shalt thou serue Thus euen against the mightiest we must stand out for the glory of God How lamentable a thing then is it for wicked men who can let the glory of God be troden vnder foot and suffer him to be despised dishonoured and blasphemed from day to day and yet let it passe as a thing of nothing O how shall we be able to answer this another day or giue an account for it when God shall come to iudge vs for our sinnes We see in the whole course of Scripture God is alwayes more ready to stirre in our cause when the matter concernes vs then when it concernes himselfe So dealt hee by Caine The Lord let him goe for the wrong he had done to himselfe for his bad sacrifice for his hypocriticall worship but when he began to maligne his Brother then said God vnto him What hast thou done The voyce of thy Brothers bloud cryeth vnto me from the ground So dealt the Lord by Pharaoh hee was contented to put vp all the iniuries against himselfe his Idolatry his blasphemy and such like But when he began to stirre once against the Church and the Lords people then the Lord opposed him and when he would not desist from his cruelty at the last he drowned him and all his hoste in the Red Sea Now if the Lord be thus ready to shew himselfe and stirre in our cause then ought we to be much more ready and rouze vp our selues to stirre in his against all oppositions whatsoeuer The second thing considerable in this Petition is The discouering of our corruption in it that is a neglect of Gods Name and an immoderate care of our owne for when wee pray Hallowed be thy Name there is a secret opposition betweene our name and the Name of God we be all too carefull of our owne name to deriue the credit and glory of things to our selues but Lord teach vs to glorifie thy Name aboue all and before all Gen. 11. 4. Wee reade that the people built a Tower whose top might reach to Heauen and all to purchase to themselues a Name but not at all to get any Name vnto the Lord or inlarge his glory but for the increase of their owne This did Nabuchadnezar in his pride aspire to Is not this great Babylon which I haue built for the house of my Kingdome and for the honour of my Maiestie So that I say this is our owne corruption that we so neglect the Name of God in his glory being so carefull of our owne Thus the Lord complaines of his people Hag. 1. 3. That they built houses for themselues went into the woods fetcht home timber squared it and carued it to make houses for themselues but left the house of God vnbuilt So it is with vs in this case we can build vp our owne names doe any thing to grace and honour our selues but not one amongst thousands thinks of aduancing of the Name of God thus doe we all leane too much to the corruption of our Nature but oh why doe not the thoughts of Dauid come into our mindes See now I dwell in a house of Cedar but the Arke of God dwelleth within Curtaines So say thou I that am but a worme dust and rottennesse I that am but a bulrush in regard of the Lord God I haue my glory in the world I am esteemed and regarded as if some body But what care haue I of God must God glorifie himselfe or not haue glory He that is so glorious and affordeth all the blessings we inioy shall not he be regarded He that is the Fountaine and Store-house of all things the glory and beauty of vs all should not his euer-glorious Name be praised and glorified Thus we should learne to take notice of this corruption in our selues The third thing to be obserued in this Petition is The graces that we pray for 1 That we may glorifie the Name of God 2 That others may doe it 3 That though both should faile that yet the Lord would maintaine his owne glory Concerning the
the summe of the Petition in which three things are to be considered 1 Whose will must be done Gods will 2 What will of God we must doe His reuealed will that is the will of God reuealed in his Word his secret will being a thing reserued to himselfe the other quo ad nos belonging vnto vs to follow as the rule of our actions 3 In what manner we must doe it As the Angels doe in heauen Concerning the first Whose will must be done It is the will of God that will is it we all pray that we may doe obey submit to it in all our actions and courses of life so that this will of God may be the onely rule of our wils Thus Dauid professes I desire to doe thy will O God And againe he prayes Teach me O Lord to doe thy will As if he should say I need no body to teach me to doe my owne will but Lord instruct mee that I may doe thine So the Apostle Peter exhorts vs for holy life Not to liue any longer in the flesh to the lusts of men but to the will of God So that Gods will must bee the Ruler and Moderator of our wills all our dayes bringing our will to Gods and not Gods will to ours as Balaam did To this purpose Saint Augustine saith well on Psal. 44. 6. If a man lay a crooked sticke vpon an euen leuell ground the sticke and ground ill sute together but the fault is in the sticke In this case thou must not striue to bring the euen ground to the crooked sticke but bow the crooked sticke euen with the ground So it is betweene Gods will and ours there is a discrepancy and iarring betwixt them but where is the fault not in the will of God but in our crooked and corrupt affections in which case wee must not seeke to bring Gods will vnto ours but be contented to rectifie and order the crookednesse of our will by the rectitude and Sanctitie of the will of God which must be the rule of our willes for which cause we pray Thy will be done c. Now this will of God is opposed to three other wils which be in the world First the Diuell hath a will which is euer a crossing the will of God God would haue vs doe one thing and the diuell would haue vs doe another If once the will of God be knowne by and by it is easie to know the Diuells will because it stands in a meere contrariety and opposition to the will of God Obiect If any man obiect and say I hope there is no man so wicked as to doe the will of the Diuell Ans. I answer it should be so yet through corruption of nature we are all naturally made to obey the will of the Diuell more then the will of God Adam we see when the will of God and the will of the Diuell hung vp in an equall ballance by him how soone was he ready to be guided by the Diuell rather then to obey the will of God And so the best of vs howsoeuer we pray daily Thy will be done yet what a stirre haue we to bring our hearts vnto it how gladly would we take a contrary course if we might and haue Gods will another way of our owne Obiect I but may some say if there be such danger in the Diuels will how shall it be knowne and auoyded Ans. I answer very readily and easily and that by example if a man tell a lye whose will is it not the will of God for he saith Put away lying But the will of the Diuell is lying as it said of Ananias Act. 5. 3. Why hath Satan filled thine heart to lie So it is of swearing othâ—r prophannesse which is not the will of God but the will of the Diuell The like we haue Hebr. 12. 16. Let there be no prophane person as Esau amongst you c. and so in all the rest So long therefore as wee liue in our sinnes against conscience and will not repent of them and amend our liues so long as we be thus giuen ouer to wickednesse our wills stand in subiection to the will of the Diuell as Christ said to the Iewes Yeeare of your Father the Diuell So he who doth the workes of the Diuell without doubt is at his subiection this is the first thing we pray against that we may not doe the will of the Diuill Secondly There is a will of the flesh as the Apostle calls it Ephes. 2. 3. The fulfilling the will of the flesh Against this will we pray also and that we may be enabled to bring our will in subiection to the will of God for which there be two maine reasons Reason 1 First because our owne will is most crooked and corrupt vntill God renue it for the will of man vnrenued doth extraordinarily resist the will of God As the rebellious Iewes said Ierem. 44. 16. The word that thou hast spoken vnto vs in the Name of the Lord we will not heare of it of thee So Iohn 5. 40. Christ complaines of the Iewes But you will not come to me that ye might haue life And Psal. 36. all the Psalmes shew so much so that the will of man is apparantly rebellious till God alter and change it by the power of grace Therefore we pray that our will may be ouermastred by the power of grace so as to submit to Gods will Secondly because Gods will is alwayes better then our will Adam would needs haue his owne will in eating of the forbidden fruit but I pray you whose will was the better Reason Gods will said Thou shalt not eate but mans will would needs eate Now considering the curses which came after any foole can tell which was the better The Marriners Act. 27. 1â— would needs haue their owne will when they might haue beene in a safe harbour and sure Hauen they would needs put forth to Sea well they did so but what was the end thereof they all suffered shipwracke and hardly escaped with their liues though Paul told them of the danger so is it with vs for the most part we will haue our owne wils though we miscarry in our courses and then we are faine to tell you as Paul did the Marriners O my brethren you should haue hearkned vnto the Lord and obeyed and kept close vnto him and so haue shunned this losse Thirdly There is the will of the world which is still opposite to the will of God for when the world wills vs such and such things commonly God wils the contrary therefore we must try and approue of nothing further then it agrees with the will of God so that when any thing is determined or wished for let vs haue a care to the warrant lawfulnesse of it The Diuels in the Gospel you see are charged to speake no more of the name of Iesus because it
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
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
offer vp spirituall sacrifice acceptable to God by Iesus Christ. So that doe what wee can all sacrifices and seruices be onely acceptable to God through him Vse 3 Thirdly seeing all our Repentance is vnperfect so long as we liue in this world Therefore no man is to dismay himselfe and bee too much cast downe if hee doe not finde repentance to be perfect in him If hee doe not finde a perfect hatred of sinne loue of God indeuour to please God in that he requireth In this case one must not too much afflict himselfe because he cannot attaine to things impossible in this life considering that it is not perfection but truth of Repentance that God looks for in this life in which case S. Paul comforts the abiect saying 2. Cor. 8. 12. For if there be first a willing minde it is accepted according to that a man hath and not according to that a man hath not The second maine thing is That because euery mans Repentance is imperfect in this life Therefore there must bee an increase thereof in the life of a Christian As wee increase in other graces so increasing in the grace of Repentance Therefore Christians haue no cause to bee dismayed at this when God brings them off againe and againe to renew their Repentance A number of poore Christians cannot tell what to make of this when they haue repented their sinnes and beene comforted with the Promises of the Gospell and gone on a long-while in a cheerefull estate vpon a sudden all their old sinnes are cast vpon them againe to terrifie them worse then before and so by a heauy recourse of sorrow they become much perplexed and amazed But let such thinke that this is nothing else but Repentance As in a little childe when hee begins first to write hee frames his businesse somewhat vnhandsomely when he hath perfected a letter his Master sets him to make the same letter againe vntill he doe it better and better vntill at last it bee excellently well Euen so because there are not those firme and true intensions of our affections in our first Repentance the Lord is faine to goe ouer againe with vs and to set vs anew to repent of our old sinnes thus is the growth and frame of a Christians progresse in grace to goe it ouer againe still vntill it come to perfection I haue heretofore obserued that a tree alwayes growes vntill it come to his full pitch of state yet it growes not alwayes in one sort but sometimes it growes in the boughes sometimes in the branches sometimes in the root Euen so it is with a Christian hee hath his times of growth hee doth not alwayes grow in one and the same sort but sometimes in one Grace and sometimes in another sometimes in knowledge faith loue obedience c. and yet bee in a good estate though he be put still to renew his Repentance from time to time which if I may so speake becomes so much the purer like gold when it is often refined by ardent and often praying againe and again therfore distressed Christians in this case haue no iust cause to be so perplexed and cast downe as many times they are Wherefore seeing it is necessarie still to grow in Repentance and that it can neuer bee too pure nor perfect not too often gone ouer in this life wee must therefore labour and euery day indeuour to be more and more penitent for our sinnes bitterly to lament them and increase in the detestation and hatred of them so making vse both of the mercies and iudgements of God this way as to further vs in the growth of our repentance So we see Peter did by occasion of Christs mercie vnto him in the draught of fishes Luk. 5. 8. Hee fell downe on his knees and said depart from me I am but a sinfull man ô Lord So did the Lords people by occasion of the iudgement in the Thunder and lightning 1. Sam. 12. 19. say vnto Samuel Pray for thy seruants vnto the Lord that wee dye not for wee haue added vnto all our sinnes this euill to take a King thus must we grow in this as in other graces It is therefore a great corruption for any to desire to grow in other graces if this be neglected and to doe some things conscionably and to neglect those other maine duties in Religion For if one had a childe and the childe should grow in one part and not in another one hand and one leg should thriue but not the other but keepe still at a stand how bitterly would he complaine of this and yet so is it in the state of many a Christian one part of the graces of God growes well but the other doth not grow at all many increase in knowledge shew a great deale of zeale of deuotion haue sufficiencie of faith and are cheerefull in their obedience but they grow not a whit in Repentance they are not a whit more humbled for their sinnes more penitent and cast downe before the LORD and therefore can say what cause haue wee to bee deiected and afflicted so for it but let vs of better knowledge learne to bee better affected our care being to bee more and more humbled for our sinnes Wee see in Nature when a man is buried and layed in the ground the more earth and mould you cast vpon him the more hee consumes from day to day being so much the more vnfit to rise vp againe suppose aliue from vnder the weight and burden of the earth which presses him downe Euen so it is with the sinne of a Christian when a man hath buried sinne in himselfe the more hee increaseth his repentance and holy humiliation the more earth and mold hee casts vpon it in this kinde the lesse able will it be to rise and reuiue againe nay our sad and serious Repentance will make it that it shall not rise againe Now there be three wayes wherein a Christian must increase in the Grace of Repentance as well as in other Graces 1. In the Number of his Graces 2. In the Measure of his Graces 3. In the good vse of them First for the Number of Graces see what Peter saith 2. Pet. 1. 5. Adde to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance Patience and to patience godlinesse c. And so 2. Cor. 8. 7. Therefore as yee abound in euery thing in faith and vtterance and knowledge and in all diligence and in your loue to vs see that yee abound in this Grace also Therefore it should grieue a Christian to heare a man speake of any grace which hee hath not in himselfe Fine and daintie women we know who haue a delight in curious gardens if they heare of any goodly Plant or delicate Flower in another bodies garden they neuer rest till they haue got a slip of it into their owne yea here they beg a root and