dead Palsie in which case a man shall haue all his senses benummed so as hee may die like a blocke without shew of iudgement or reason and yet for all this bee in a blessed state because though the state of his body bee changed yet the state of his minde and soule remaines vntouched Yet I doe not maintaine so saying as if all who died of these diseases died without comfort or that one may not die comfortably being thus visited yes it is most cleere that if a man be not wanting to himselfe and cast away the helpes which God giues him hee may die with comfort of whatsoeuer sicknesse hee dies of For of all deaths the most extreamely afflictiue is by fire this is accounted the sharpest and sorest of all bodily deaths and yet we see many of the Martyres haue shewed themselues very ioyfull and comfortable euen in the very flames The reason whereof is this The power of grace is infinitely greater then the power of nature as 1. Iohn 4. 4. Greater is hee that is in you then hee that is in the world as if hee should say the power of nature is the spirit of the creature but the power of Grace is by the Spirit of God now the spirit of God being greater then any created spirit whatsoeuer it comes to passe that the power of Grace brings the power of Nature vnto subiection and ouertopping those spirits and senses workes exceeding comfort euen in the houre of death as wee see when contrarie windes blow vpon a Ship that which is the strongest carries the ship away So because there is both nature and grace in vs and both blowe vpon the ship that is worke vpon our soules in this conflict that which is the strongest working most effectually preuaileth at the houre of death carrying the soule with it The second Generall Cause of want of comfort in the day of death is The decay of Grace for many times the people of God are negligent growe secure omit the meanes of growing in grace grow loose are not carefull to answer that expectation which is had of them leaue off diligence in hearing the Word and practise of holy duties quench the good spirit with following vaine delights giue way vnto temptations suffering them to take hold vpon them thus they breake out some one way and some another whereby it comes to passe that it is the good pleasure of God to correct this loosenesse though they thinke to shelter themselues vnder the Almightie as formerly but they cannot doe it wee see when Sampson had growne loose in his life hauing played the wanton and gone a whooring from God when after this the Philistims came vpon him hee thought to haue done as at other times but for his life hee could not for his strength was departed from him thus when some of Gods people runne out in their liues and venture on sin many times they smart for it at their deaths ere the conflict with conscience be ouercome and peace in the assurance of the forgiuenesse of sinnes be settled So 1. Cor. 11. 30. the Apostle shewes them For this cause many are weake and sicke amongst you and many sleepe so that oft times the cause of little comfort in death is by reason that men liue loosely and carelesly when they bee well So S. Paul saith 1. Cor. 15. 56. The sting of death is sin and the strength of sinne is the Law It is sinne that makes the sting of death to bee so grieuous painfull and bitter vnto vs so that is plaine the more loosely a man liues the more licentiously hee giues himselfe ouer to the world the more will death grate and sting him when hee comes to die Therefore if a man would lessen his owne paines in the day of death hee must looke to lessen his owne sin in his life because Death in death hath no sting but by the worke of sinne If a man haue an apparant hot burning Feuer the more hee drinkes hot Wines and feedes on fierie spices the stronger and more violent must his fitts bee where by the contrary the more sober and temperate hee is in diet the weaker still will his fittes bee euen so it is in death Death is like a powerfull fitt of an Ague if a man distemper himselfe before death and liue loosely and licentiously death will shake euery ioynt of him with mighty terrors and threaten to bring him to the King of terrors but if a man bee wise to weaken death by Repentance Humiliation holy prayer to God then though death may come yet the furie and strength of it shall bee much abated and so wee may haue comfort in the houre of death if we be carefull to watch ouer our liues The Third generall Reason is because of our indisposition at the houre of Death or in Death because men doe not then striue with themselues to stirre vp their Faith Zeale and the graces of God in them and prepare themselues with a good conscience to die for a man may haue Faith and Repentance and other graces of God in him and yet because hee doth not stirre vp those graces in him hee may die with little comfort A man in this case is like wasting coales couered ouer with ashes which must bee stirred or else they will die suddenly therefore when a man comes to die hee must stirre vp his faith hope repentance patience care loue and all the graces of the spirit euen as old Iacob Gen. 49. vlt. when hee came to die did reare vp himselfe leaned on his staffe and worshipped God though an old decrepid man and bedrid yet hee gat him vp vpon his knees turned himselfe and renewed his repentance so must a Christian man doe at the time of death stirre vp himselfe and prepare to Humiliation and to die in the Lord lest they want comfort in death which otherwise they might attaine to So wee see good Stephen amongst a shoure of stones that brayned him yet lift vp his eyes to heauen so as hee made all his persecutors amazed at his comfortable vision and was not here a man prepared to die Therefore let vs studie and pray in this case that God would helpe vs to rouze vp our selues against that time Hithertâ— haue wee so proceeded in this Case of comfort in Death that wee haue brought it thus farre that a man may truely repent and yet by occasions die with small comfort Now come wee to the next point the most obseruable of all the rest namely that There is a hopefull and likely way whereby a man may come to die with comfort if hee will not bee wanting to himselfe and neglect thâ—se meanes and helpes which God affoords him Now in this case there are two things to bee declared vnto you 1. That there is such a way 2. What that way is For the ground of the first I assume this That a Christian
Christ hath quite altred and changed the nature thereof so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp as it is Reu. 6. 8. Death went before and Hell followed after Now Christ hath dislinked and disioyned them and hath made a new vnion so that now death goes before and heauen followes after to the godly and faithfull And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden must not so much looke vpon the deepe waters as thinke vpon the place whither hee is a going so must wee doe in our iourney to heauen wee must not so much be terrified with the obstacles in our way as the benefites wee shall haue by dissolution freed from sin and to inioy the felicitie of the blessed for euermore yea and to consider that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome so stand the Angels round about the beds of the faithfull to carry their soules into heauen which is a maine benefite wee now haue by death for it is made to be the great enemie of sinne although by sinne it came into the world yet God hath so altered the former course as he hath made death the onely meanes to abolish sinne in his seruants this should make vs reioyce in the day of death considering whether death brings a soule fitted for heauen If a man should be sent for vnto the court to liue there and to receiue honour from the King if as hee entered there should stand a terrible grim Porter at the gate this man would not much feare the Porter being sent for to come to the King but cast his eyes on the Pallace and busie himselfe with the hopes of his entertainment at hand So when God sends for vs to liue with him in heauen though death be like a terrible grim Porter yet let vs not looke vpon his vgly face but cast our eyes to heauen and beyond that by considering the comforts of that place Thirdly wee must arme our solues against the feare of Death by considering that by death wee die to sinne and that death is the very accomplshing of our saluation Sinne brings all to death and God hath made death as I said a meanes to abolish sinne so that first death is the messenger of God Secondly it is the doore to let vs into heauen Thirdly it is the death of sinne Fourthly Death is a consuÌ„mation of our sanctification here in this world therefore a true penitent soule hath no cause to bee affraid of death Indeed the wicked worldling whose hope and God in his wealth hath great cause to be affraid of it because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together leauing him nothing of all his hundreds and thousands but a poore wooden coffin to lye in this makes him affraid of death And againe he is affraid of death because it is not a doore to let him into heauen but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer But a godly soule who hath his place made his sins repented of who hath liued a watchfull life ouer his heart and wayes hath now no cause to be terrified but rather as Christ speakes To lift vp his head and reioyce knowing that his Redemption drawes neere and that his saluation is now neerer then when he first beleeued So that a Christian vntill death come may truely say Morior dum non morior I die whilst I doe not die Thirdly a man that would die well must labour to weaken death betimes If a man were to fight a combat with an enemy for his life hauing the dyeting of him a weeke before the combat or more I hope no man thinks but that it were good policie to make his enemie so feeble and poore that hee should not be able to strike a stroke to hurt him So euery man and woman liuing must haue a combat with death and yet this is a great mercie of God shewed vs that wee haue the dieting of death so that we may weaken it if hee will and abate his strength Our good life weakens him and our sins giue strength vnto him Therefore if we haue any care of our estate let vs prouide to weaken him before wee come to the combat that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson when they perceiued that his strength lay in his haire by and by they cut off his haire and made him as feeble and weake as other men So must wee doe intending to weaken the great strength of death wee must labour to finde wherein his strength consists and finding that it lyes in our sinnes wee must then as Daniel speakes breake off our sinnes by righteousnesse indeauour to remooue them as soone as may be Wherefore I exhort euery one of you who hope for the fauour of God to repent you of your sinnes and set a worke the power of grace that so you may attaine for your comfort to finde Death weakened in the day of Death LECT XII V. THE CASE OF REpentance of comfort in Death NVM 23. 10. Let mee die the death of the righteous and let my last end bee like his IT is one thing to stand a mile off and shew a man a towne or a countrey and another thing to take him by the hand and bring him into the gates and so carry him from street to street from place to place not onely shewing the thing a farre off but a part of the glorie of the same so in this present Treatise which wee haue in hand it is one thing to tell you that there is a way whereby the righteous may obtaine to die well if they will not neglect it and another thing to take you by the hand and goe with you from field to field from particulars to particulars till wee haue put you into the gates of heauen The one wee haue done out of the abilitie God gaue and now wee desire to performe the other The duties of Preparation I shew consisted of fiue seuerall heads First that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death Secondly that a man in this case must arme himselfe against the â—eare of death Thirdly that a man must learne to weaken death betimes Now wee goe on Fourthly Hee who would die well must begin to die betimes hee must die daily as the Apostle professeth of his owne practise 1. Cor. 15. 31. I protest by our reâ—oycing which wee haue in Christ Iesus I die daily So must wee doe wee must bee a dying daily muring our selues to death before death come Quest. But how shall this be done Answ.
The fruits of Affection ibid. c. Adoption with what affection we must pray 1 T. 2. p. 17. 18. Afflictionâ— how to be patient in affliction T. 1. p. 44. Almighty of Gods Almightinesse T. 1. p. 79. the vse of it 80. Amen what it signifies and containes in our Prayers T. 2. p. 141. Angels how they doe Gods will T. 1. p. 116. T. 2. p. 68 69. c. Anger whether we may be angry T. 1. p. 34. Apparell how to be sober in apparell T. 1. p. 31. Application of the application of the forgiuenesse of sinnes to a mans owne selfe T. 1. p. 104. Armour the parts of a Christians Armor T. 1. p. 72. Ascention of Christs Ascention with many circumstances therof necessarily to be known T. 1. p. 91. Assurance whether a man may be assured of his saluation T. 1. p. 76. whether we may not bee deceiued in our assurance T. 1. p. 77. Attention it ought to be in our prayers T. 2. p. 141. B. BAptisme whether children may be saued without baptisme T. 1. p. 130 131. whether it be lawfull for a priuate person to baptise or no T. 1. p. 131. the pretended necessity ibid. c. why there are two signes in the Lords Supper and but one in baptisme T. 1. p. 137. Bargaining how our loue to our neighbours is shewed in it T. 1. p. 39. 40. Beleeue what it is to beleeue in God T. 1. p. 75. vide Faith Blood the resemblances betweene Wine and blood in the Lords Supper T. 1. p. 137. how the Wine is the blood of Christ T. 1. p. 138. how Christs blood was shed for many T. 1 p. 140 the benefit of it ibid. c. Bread of that Petition Giue vs this day our daily bread T. 1. p. 117. What is meant by bread ibid. c. T. 2. p. 97. many other necessary questions concerning it T. 1. p. 117 118 119 120. Of Bread in the Lords Supper T. 1. p. 133. c. why we pray for bread before remission of sinnes T. 2. p 77. why we pray for bread hauing enough of it T. 2. p. 82. how much bread we may pray for T. 2. p. 84. whose bread we pray for T. 2. p. 86. two breads vnlawfull t. 2. p. 87. daily bread what it should teach vs T. 2 p. 90. Buriall of Christs burial and the circumstances thereof T. 1. p. 89 90. C. CAre of ordering our care for things of this life T. 2. p. 75. of moderating our care T. 2. p. 76. Change what change repentance makes in the inward man T. 3. p 31 32. what in the outward T. 3. p. 34 35. Children their duty towards their parents T. 1. p. 57. 58. Christ what our estate is in Christ T. 1. p. 15. how hee wrought it ibid. by what means we receiue Christ T. 1. p. 8. how hee doth saue vs from the punishment of sin T. 1 p. 82. why t was necessary that Christ should be God T. 1. p. 84. how he may be said to bee the ONELY Sonne of GOD ibid. why he is called a Lord t. 1. p. 85. how he was conceiued by the Holy Ghost ibid why t was needfull that Christ shold be Man ibid. of Christs humiliation and glorification T. 1. p. 86. c. of his being crucified T. 1. p. 87. of his death 88. of his buriall 89 of his resurrection 90 and Ascention 91. Christian the common duties of a Christian T. 1 p. 30. why we are called Christians T. 1. p 83. how Christians are both Kings Priests and Prophets ibid. Church what T. 1. p. 99. what we beleeue concerning it T. 1. p. 100. why holy ibid. c. why Catholicke ibid. the markes of it ibid. c. the Popish markes of it T. 1. p. 101. the benefits that God bestowes on his Church T. 1. p. 102. Communion of the communion of Saints T. 1. p 102 103. vide Fellowship Company that the company of the godly are a good helpe to an holy life T. 1. p. 69 Conference its end T. 1. p. 51. Confession whether in repentance man be bound to confesse his sinnes to men T. 3. p. 110. Consideration It is an helping cause to repentance T. 3. p. 45. which consideration must be of foure things ibid. c. Coueteousnesse the causes of it and remedies T. 1. p. 41. Creator why God is so called T. 1. p. 80 81. Creed why called the Apostles Creed T. 1. p. 75. its parts ibid. Crucifie of Christs being crucified T. 1. p. 87. Cup the Cup in the Sacrament whether to be administred to all or not T. 1. p. 138. D. DAy how we are to spend both Sabaâ—th and weeke dayes T. 1. p. 72 73 74. Death of Christs Death T. 1. p. 88. with many circumstances thereof p. 89 90. whether a man may pray for his owne Death T. 1. p. 114. of the death of Chirst whether any forget it T. 1. p. 136. how a man may desire his own death T. 2. p. 54. That a man may truely repent and yet shew but little signe of it at the day of death T. 3. p. 138. their causes of it T. 3. p. 140 141. the generall cause of want of comfort in death T. 3. p 145 the way to dye comfortably T. 3. p. 146 147. In this way there are two things T. 3. p. 149 150. Reasons to prepare vs for death T. 3. p. 150 151 c. Preparation for death stands in fine things T. 3. p. 152 c. there must be an holy disposition in death T. 3. p. 162. which stands in sixe things 162 163. c. Debts why sins are called debts T. 1. p. 121. T. 2. p. 99. that we are all fallen into this debt T. 2. p. 101. that we are not able to pay this debt T. 2. p. 103 Delay fiue reasons why we should not delay our repentance T. 3. p. 52 53 54 55. Deprecation what it is T. 3. p. 77. E. EArth why there are in the Lords Prayer but one Petiti on for earthly things two for heauenly T. 2. p. 94 95. End of desiring the end without vsing the meanes T. 2. p. 32. Estate what it is in our selues t. 1. p. 15. what in Christ t. 1. p. 15 Euill of all euills the euill of sin is the greatest T. 2. p. 127. what vse to make of it p. 128 129. we desire to be deliuered from three euils T. 2. p. 131 133. Examination of its necessity before we come to the Lords Supper T. 1. p. 141 142. about the Examination of our repentance T. 3. 68 69 70. the rule for it T. 3. p. 70. the heads vpon which we must examine T. 3. p. 72 c. Excesse against it T. 2. p. 84 85 F. FAlling vide relapse of falling damnably T. 3. p. 92. cautions ibid c. of the comfort which a man may haue of falling into sinne after repentance T. 3. p. 95. whether a man falling into the same sinne againe after repentance may be renued
p. 196. Mercy wherein Gods mercy appeareth T. 1. p. 5. the vses it p. 6. the mercy of God is an helping cause to repentance T. 3. p. 43. Merit against Popish merits T. 3 p. 189. Ministers their duty T. 1. p. 65. Mirth how to be moderate in it T. 1. p. 33. whether a continuall penitent can euer be merry T. 3. p. 109. Moderation of moderation in mirth T. 1. p. 33. more of it T. 2. p. 84. Mourning vide Sorrow N. NAme we must loue our brethren in their names T. 1. p. 41. six duties required hereunto ibid. of the Name of God T. 1. p. 110. Night what we are to doe when night comes in T. 1. p. 75. O. OBedience of obedience to the will of God T. 1. p. 29. how wee may bring our hearts it ibid. Occasion that if we would auoyd sin we must auoyd the occasion T. 2. p. 124. Office how they that are in Office should carry themselues T. 1 p 63 64. Order of well-ordering our liues T. 1. p. 29. Outward what a change repentance makes in the outward man T. 3. p. 34. P. PArdon that vpon pardon of former sinnes the diuell is ready to fasten new vpon vs T. 2. p. 120. Parents their duty towards their children T. 1. p. 56 57 how to be honoured of their children T. 1. p. 58. Pastors vi Ministers T. 1. p 65. Patience how to fit our selues to be patient in trouble T. 1. p 44. we must shew forth patience in the houre of death 1. 2. p. 165. their helpes to this patience T. 2. p 166. Perfection of the perfection of good works T. 3. p. 186. of the perfection of repentance in a Christian T. 3. p. 187 188. Power Wherein Gods power appeareth T. 1. p. 2 Prayer it is commended as a speciall part of godlinesse T. 1. p 44 45. the fittest time for it T. 1. p. 45. What prayer is T. 1 p. 106. T. 2. p. 2 how many things in it T 1. p. 107. T 2. p. 2. of the Lords Prayer and its parts ibid. how to prepare our selues to prayer ibid c. of the prayers of the common sort T. 1. p. 109. Why we must pray T 2. p 6. 8. directions therein T. 2 p 10. 11. Whether a man may vse a set forme of prayer T. 2. p. 11. Why we must pray to God onely T. 2. p. 15. With what affection we must pray T. 2. p. 17. two grounds of faith in prayer T. 2 p. 19 20 21. We must pray with feare and reuerence T. 2. p. 25. the things that we must labor for in prayer T. 2. p. 26 27. reasons to enforce our Petitions T. 2. p. 134 135 136. the vses of it T. 2. p. 131. Preface Why Christ vseth a Preface before his praier T. 2. p. 13 Punishment how to keepe a moderation therein T. 1. p. 60. R. REcreations how to bee vsed T. 1. p. 32. Regeneration three vses of the Law in a regenerate man T. 3. p. 7 8. Relapse vide falling away The case of relapse T. 3. p. 89. cautions of falling away T. 3. p. 92 cōforts after relapse T. 3. p. 95. Repentance the necessity of it T. 3. p. 18 19. the vses of its necessity T. 3. p. 20. its order T. 3. p. 22. the difference of the workes of faith and true repentance T. 3. p. 23. the nature of true repentance T. 3. p. 27. the world deceiued therin T. 3. p. 28. repentance defined Treat 3. p. 29. What a change repentance worketh in the whole man t. 3. p. 31 32 c. the causes t. 3. p. 37 38 40. of the helping causes t. 3. p. 42. 43. the time of repentance t. 3 49 50. of deferring repetance t. 3. p. 52. fiue main reasons why repentance is not to be deferred t. 3. p. 53 54. c. In the particular time of repētance there are six things to be considered t. 3. p. 60. the practice of repentance t. 3. p. 67. there are foure things in repentance t. 3. p. 68. the impediments of it t. 3. p. 79 80 82 85. how to remoue these impediments t. 3. p. 87. the cases of it t. 3. p. 89. of the iteration of it t. 3. p. 103. that we both may and must repent often for one and the same sin t. 3. p. 104. three causes why we must renew our repentance t. 3. p. 106 c. whether a penetent sinner can euer bee merry t. 3. p. 109. teares not alwayes true tokens of repentance t. 3. p 120. vide plura teares in repentance there is comfort at our death t. 3. p. 137. that a man may truely repent and yet shew little signe of it at his death t. 3. p. 138. three causes of it t. 3. p. 140. of the contraries of repentance t. 3 p. 175 176. vnsound repentance What t. 3. p. 176. two sorts of vnsound repentance t. 3. p. 176 177. of hypocriticall and desperate repentance t. 3 p. 179. of late and forced repentance t. 3. p. 179 180. of the increase of repentance t. 3. p. 183. that no repentance is perfect in this life t. 3. p. 184 185. c. that repentance hath two parts t. 3. p. 188. a sweet comfort to him that increaseth his repentance t. 3. p. 190. three wayes wherein a Christian must grow in the grace of repentance as well as many other graces t. 3. p 192 193 Reproofe what things are required in reproouing t. 1. p. 37. Restitution Whether a man repenting is bound to restitution t. 3. p. 115 116. Resurrection of Christs resurrection with the circumstances thereof t. 1. p 90. What we are to beleeue concerning it t. 1 p 104 105. Reuolt vide relapse S. Sabboth the sanctification of it is the very sinew and life of all other Christian duties t. 1. p. 47 how sanctified ibid. the publike exercises of it what t. 1. p. 49. the priuate t. 1. p. 50 how long the Sabboth doth last p. 52. when it begins t. 1. p. 53. of spending the Sabboth t. 1. p. 72 73. Sacraments vide Supper of the Lord. The name of a Sacrament T. 1. p. 129. and definition with the vse ibid. number of them T. 1. p. 130. hee that comes to the Sacrament must haue two hands T. 1. p. 134 who they are that take no good by the receiuing of the Sacrament ibid. the difference betweene ours and the Popish Sacrament T. 1. p. 135. when Christ ordained the Sacrament T. 1. p. 137. whether all may come to the Sacrament T. 1. p. 141. of tryall before we come to the Lords Supper ibid. of our behauiour in receiuing of the Sacrament T 1. p. 142. what we are to do after receiuing it T. 1. p. 144. the reason of so seldome receiuing it T. 1. p. 146. Saluation how a man may be saued T. 1. p. 10. vide Life eternall T. 1 p. 106. Sanctification what T. 1. p. 21. how so sanctified ibid. c. its fruits T. 1 p. 22. that to
Without me ye can doe nothing Wherefore we must desire still that God would deliuer vs by his Almighty power A little childe so long as he is led by the hand of the Mother so long is he able to walke vp and downe the house without hurt but if the Mother once let it goe then it fals and breaks face or nose and so cryes out So it is with the children of God in this world so long as he vpholds and sustains them by his grace so long doe they walke without hurt and danger in the wayes of God But let him neuer so little withdraw himselfe and his Grace leaue vs to our selues by and by we fall into great and grieuous sinnes whereof happily we are not healed many a yeere after You see what Dauids confession is I said in my prosperity I shall neuer be moued But thou hidst thy face and I was troubled Secondly This shewes it to bee a great deliuerance and worke of Gods goodnesse and mercy to bee kept from sinne It seemed a great deliuerance the escaping of bodily dangerâ— as Peter from prison Ioseph out of bondage Daniel from the Lyons denne but indeed the great deliuerance is to be freed from sinne which the Angell pronounces as a great blessing speaking of the birth of Christ His name shall be called Iesus for he shall saue his people from their sinnes So Psal. 116. 8. He confesses this for a great mercy For thou hast deliuered my soule from death mine eyes from teares and my feet from falling This the people of God must especially pray for to be freed from the power of sinne But oh the greatest part of this world haue no care to bee deliuered from this greatest euill So they may be deliuered from trouble danger sicknesse they thinke all is well with them they are content to liue and dye so yea to rot in their sinnes As the children of Israel cryed vnto Moses Tolle Serpentes went to haue the fiery Serpents remoued being well enough pleased to retaine their sins so they were rid of the Serpents So doe the men of this world desire to be rid of the Serpents worldly griefes and wants annoyances sicknesse lamenesse vnseasonable weather and such like but no care to be rid of the greatest euill of sinne Quest. Ans. 1 The third thing is an Interrogation by way of demaund What be the euills of sinne which we here pray to be deliuered from I answer in generall we pray to be deliuered from all sinne so it comes in vnrestrained Lord deliuer vs from euill that is from all euill So that we pray to be deliuered from euery euill way as Dauid Psal. 119. 101. I haue refrained my feet from euery euill way that I might keepe thy commandements So the Apostles exhortation is Let vs clense our selues from all filthinesse of the flesh and spirit perfecting sanctification in the feare of the Lord. It is the common corruption of the world that they bee carefull to auoyd some sinnes and not others Like Iehoram who tooke away the Images of Baal and yet departed not from the sinnes of Jeroboam So it is with many of vs we can be contented to take away the Images of Baal to be afraid of some grosse and grieuous sinnes such as Murther Theft high Treason c. and yet they will continue in a number of other sinnes vnrepented of But we must flie from all sinne as much as may be If a Theefe haue found one hole in a house at that one hole he may carry out all the wealth and treasure of that house So if the Diuell finde but one hole in our hearts one close sinne we are addicted to at that one hole hee will rob vs and carry out all our treasure leaue vs neuer a good grace to stand by vs at the day of death Thus much in generall Secondly we pray particularly to be deliuered from three wicked euills First From the euill of a wicked heart because it is the fountaine that all our actions come from for which cause the Apostles exhortation is Hebr. 3. 12. Brethren take heed left there be in any of you an euill heart to depart away from the liuing God And the wise mans counsell is Prou. 4 23. Keepe thy heart with all diligence for from thence commeth life If a man would haue good water about his house he must especially look vnto the cleansing of his Springs for though he clense his Pipes and Conduites yet if his Springs bee foule and muddy he is neuer the better So because the heart is the Fountaine and Spring of all euill wee must especially looke to that The second kind of euils which we pray against are offensiue euils scandalous to our holy profession such as doe not onely bring disgrace vpon our selues but in some sort also cast disgrace vpon the Lord himselfe Which is contrary to that rule of the Apostle 1 Cor. 10. 32. Giue no offence neither to the Iewes nor to the Gentiles nor to the Church of God euen as I please all men in all things c. So Paul saith 2 Cor. 9. 15. For it were better for me to dye then that any man should make my reioycing vaine So it should be with vs rather to die a thousand deaths then to loose our reioycing bring any dishonour vnto God or staine our holy profession and the Gospell Thirdly We pray against the euill of our owne Nature that is against those sinnes we are most prone and inclined to for euery one hath some speciall sinne which haunts his nature aboue the rest Now therefore wee pray vnto God that he would deliuer and keep vs from the speciall sinnes which our nature is prone and inclined vnto As the Drunkard from his owne drunkennesse the Lyer from his deceit the corrupt man from his vncleannesse c. Dauid he prayes to this purpose to be deliuered from his iniquity It cannot be somewhat easie to keepe vs from our owne sinnes such as our nature is most inclined vnto herein a man may make truest tryall of himselfe And as this must be the continuall care of a Christian so especially now when the blessings of God lie before vs and we be ready to gather that which the good hand of GOD hath prouided for vs O then pray vnto God that wee bee kept from euill from the euill of sinne that he doe not take away his blessings or hide his countenance from vs as Moses was desired to couer the shining brightnesse of his face But intreat wee the Lord to come into his Vineyard to enter vpon his blessings and to inioy the fruit of our labours and so to guide vs continually by the hand of his good prouidence As we may not be led vnto tentation but be deliuered from euill And that for these reasons 1 For thine is the Kingdome 2 The Power 3 And the glory for euer Amen Hauing
Iudg. 2. 4. came and set their sins before them the text saith That they lift vp their voice and wept and in another case of sorrow 1. Sam 7. 6. wee reade They poured out water before the Lord and therefore seeing such who of all others were most vnlikely to weepe did shed teares for their sinnes being prickt in conscience what shall wee thinke of others a great deale more tender-hearted what haue they done in secret before God Thus the conclusion is made good Use. Oh then thinke of this yee merry people of the world you that passe your dayes in ioy and pleasure that if the best of Gods people and seruants at one time or other haue and must shed teares and weepe for their sinnes O how great cause haue you to lay aside your meriments to bid farwell to your sports and to come downe into dust and ashes and there in the bitternesse of your soules mournfully and heauily to lament your sinnes before the Lord It is time that you exclaime and say Peccatum est causa tristitiae doloris Sinne will cause sorrow feare and lamentation either in earth or in hell and so better weepe and mourne for our sinnes on earth where you may haue comfort and pardon ease and forgiuenesse then in hell where you shall haue a continuall death and yet a liuing torture Ibi erit fletus assiduus terror they be Christs owne words as you know Luk. 13. 28. When they shall see Abraham Isaac and Iacob and all the Prophets and Saints in heauen and themselues shut out of dâ—ores whilst they shall see other penitent sinners goe to heauen and themselues meanetime tormented in hell Others goe to pleasure whilst these goe to paine others to bee carried to eternall life whilst these goe downe to eternall death And so beloued of the Lord iudge your selues for your sins that God may not iudge you condemne your selues and let your present teares preuent those heauy endlesse teares to come vpon you hereafter And thus let vs all goe forth with Christ into the Garden and let vs not sleepe there as his Disciples did but seeing Christ fell flat vnder the burden of our sinnes let vs fall downe by him in consideration of our manifold offences where though wee cannot shed blood as hee did yet let vs indeauour and pray to God that wee may shed teares of repentance Yea as Christ in the daies of his flesh did offer vp strong cries and teares with supplications and prayers vnto him who was able to saue him from death so let vs doe and let vs be restlesse neuer to giue ouer our sute vntill we heare that comfortable voyce come vnto vs Sonne bee of good cheere thy sins are pardoned thy soule shall be saued thy prayers and teares are come vp in remembrance before God Thus much of the Case of Teares LECT XI V. THE CASE OF comfort in death in Repentance NVM 23 10. Let mee die the death of the righteous and let my last end bee like his AS wee haue a care to liue to the Lord so wee must haue a care to die to the Lord also For as it is Rom. 14. 7. 8. None of vs liueth to himselfe and no man dieth to himselfe for whether we liue wee liue vnto the Lord or whether wee die wee die vnto the Lord whether wee liue therefore or die wee are the Lords Accordingly is that rauish'd speech of Balaam here in my text Let mee die the death of the Righteous and let my last end bee like his Which words doe especially imply these three thing 1. That there is a death of the righteous that they must die as well as others 2. That the death of the righteous iâ— farre different from the death of the wicked 3. That euery man must desire to die as the righteous die That is in peace of a good conscience and feeling of the promises and comforts of God made in Iesus Christ so that these words shew vs that there is great cause for vs to inquire after The case of Repentance wee last spake of Whether euery one that hath truely repented can shew himselfe comfortable and heauenly minded at the houre of Death Now the answer I will lay downe in two points 1. That a man may truely repent and yet depart out of this world with little or no comfort at the houre of death 2. That there is neuerthelesse a very hopefull and likely way whereby true penitents may come boldly to die with comfort if they doe not neglect the meanes Concerning the first point I say a man may truely repent him of his sinnes and yet shew little or no comfort at the day of death Yea the truth is that the greatest part of Gods people as they liue well so they die well and comfortably as wee see Steuen did Acts 7. 16. Hee saw a heauenly vision heauen opened and Christ standing at his right hand readie to helpe him and euen so for the most in the day of death the people of God see heauenly visions So Iacob went downe to Aegypt and died there comfortably and in peace The like wee reade of Ioseph who commanded his bones to bee remooued at their departure from Aegypt So Dauid Moses and other of the Saints died and had honourable buriall in the peace of a good conscience This made Balaam say O that I might die the death of the righteous and that my last end might bee like his Hee would not liue the life of the Saints but hee would gladly haue so died it was too strict too precise a way for a naturall man like him too much against the currant and streame of the world though hee would haue dyed like the righteous because hee knew the difference was great betwixt their death and that of wicked men So it is written Heb. 11. 13. of the Fathers of the faithfull They all died in faith not all of lingring sicknesses nor they died not all in their beds nor amongst their friends in bodily honour and pompe which may bee taken away and debarred men to iâ—…ioy but in faith in peace of conscience in hope of heauen in the comfortable application of the promises of Gods loue in assurance of the pardon of sinne So as I say vsually and ordinarily the people of God liue in this world with comfort and depart out of this world as old Simeon did when hee had gotten Christ into his armes Luk. 2. Yet sometimes it falls out by the wise dispensation of God that through their owne default the most faithfull and beleeuing men haue very little comfort and poore fruits of their faith when they come to die but either die without feeling which is grieuous or which is more fearefull with feare and horror which not onely daily experience confirmeth but Scripture also as Eccles 8. 9. All things come alike to all there is one euent to the righteous and to
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
wickednesse saying what haue I done And Isa. 9. 13 For the people turne not to them that smite them neither doe they seeke the Lord of Hosts So Ezek. 33. 31. And they come to thee as thy people commeth and they sit before thee as thy people they heare thy words but they will not doe them for with the mouth they shew much loue but their hearts goe after their couetousnesse Now there bee Three causes why the state of impenitencie is such a fearefull state to liue in Cause 1 First Because it bindes vs fast vnder damnation and brings vs vnto hell and in a manner shuts the doore of hell and death vpon vs being once there As we reade Reu. 20. 3. That the Angell layd hold on the Dragon that old serpent which is the diuel and Satan bound him a thousand years and cast him into the bottomlesse pit and shut him vp and set a seale vpon him euen so doth impenitencie deale with vs our sinnes fling vs into hell and when wee are there then comes Impenitencie and shuts downe the doore vpon vs ties vs in chaines makes all so fast that we haue no power or way to get out of the fearefull estate wee be in Therefore 2. Tim. 2. 26. indeauour and exhortation in this case is appointed Proouing if at any time God will giue them repentance that they may recouer themselues out of the sâ—are of the diuell who are taken captiue by him at his will So there is a promise that if at any time a man doe come out of the snares of the deuill and repent he shall haue mercie but it is very hard to be done Impenitencie being such a sinne as the Lord euery where cries out on as Amos 3. and Ier. 3. 3. And thou hast a whoores forehead thou refusest to bee ashamed So chap. 8. 6. No man repented him of his wickednesse saying what haue I done euery one returned to his course as the horse rusheth into the battell And Isa. 9. 13. For the people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts So Ezek. 33. 11. As I liue saith the Lord God I haue no pleasure in the death of the wicked but that the wicked turne from his wicked wayes and liue Turne yee turne yee from your euill wayes for why will you die ô house of Israel Cause 2 Secondly Because it makes voide and frustrates all the meanes of grace and Life As a man dwelling in some poore house comfortably with his wife and his children the Sun with his bright beames shining and breaking in vpon them if one stop vp the window and shut out all the comfortable beams there comfort is gone euen so it is when God brings the sweet beames of grace to shine in vpon the conscience of a sinner impenitencie puts a barre against them and shuts out all the light of the Lord and of grace that shines into our hearts so making all the meanes of Grace and of Eternall Life vnprofitable and fruitlesse vnto vs wherfore with the holy Prophet Dauid wee must beware of this feacefull estate that we may haue boldnesse to say with him Psal. 66. 18. If I regard iniquitie in my heart the Lord will not heare me This makes one shamelesse and obstinate as Math. 23. 37. How often would I saith Christ haue gathered thy children together euen as a Henne gathereth her chickens vnder her wings and yee would not Thus Impenitencie shuts out all-thriuing in Grace Cause 3 Thirdly Because Impenitencie brings the guilt of all our sinnes vpon vs It is true if we repent as it is Micah 7. 19. God will pardon all our sinnes and cast them in the bottome of the Sea But if wee liue in sinne without repentance this impenitencie will turne all our sins vpon vs at the day of Iudgement Thus doth it heape vp wrath vpon wrath against the day of Gods fierce indignation euen as a man heapes vp gold and siluer that is euery day adding and increasing it â—â—ll it be a great heape so an impenitent hard heart doth euery day heape vp and gather together by heaping of sinnes wrath vpon wrath against the day of wrath So that I may truely say with a learned man Better be the greatest sinner in the world and to repent it then to bee the least sinner and die in Impenitencie Which is the worst and most fearfull estate that may bee The vses of all which may be these Vse 1 First seeing the state of impenitencie is so dangerous Let vs pray to God often to deliuer vs from it that though through the corruption of our nature wee cannot choose but sinne yet we may see our sinnes bewaile and mourne for them and that wee may neuer come to that insensibilitie and deadnesse of spirit neuer to lament or bee sorry for them but to haue strength to remoue from this estate and rise vp as soone as may bee praying with the Prophet Psal. 119. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy Commandements Here you see was a going astray like a lost sheepe but this was such a straying as might be found out againe Vse 2 Secondly Seeing this estate is so dangerous Let vs labour to get out of it as soone as may be for howsoeuer our sinnes are multiplied by our corruption yet this sinne of impenitencie is more dangerous than all the rest and brings at last a fearefull despaire of mercie vpon vs. Therfore as the women going to the Sepulchre of our Sauior were careful who should roule away the great stone which lay at the mouth thereof So let euerie one of vs now say and bethinke our selues who shall roule away this great stone this hardnesse of heart this impenitencie this deadnesse and dulnesse of Spirit Therefore as Ierem. 31. 18. The Church prayes and confesses her failings so let vs pray Conuert vs ô Lord and we shall be conuerted and let vs vse the meanes diligently whereby our hearts may be touched and subdued to a true remorse and sense of sinne and the Majestie offended The second thing contrary to true repentance is Vnsound repentance This kind of repentance is When a man shewes a kinde of repentance but he does it not in such sort and manner as God requires it as Isa. 58. 5. Is it such a fast as I haue chosen a day for a man to afflict his soule Is it to bow down his head like a bulrush and to spread sackecloath ashes vnder him Wilt thou call this a fast and an acceptable day to the Lord It is Gods expostulation with his people as if he should say Is this such a Fast as I haue chosen I haue chosen fasting indeed and commanded it but you failed in the true meaning and manner of it I care for no outward shewes so much as the inward humiliation So the Lord hath chosen repentance
9. 27. Ier. 3. 3. Math. A Fellon 〈◊〉 Exod. 13. 17. 18. Israels Peregrination Sicke Ague 1 Caution They fall not damnably Reuel 2. 1. King 15. 14. Psal. 18. 21. Ladderclimbing 2 Caution with strife Gal. 5. 16. Rom 7 15. One durtie Exod. 32 2. 3 They fall with feare Foure Lepers 2. King 7. Going and falling in water 4 They desire to rise againe Iob 14. 7. Psal. 119. vlt. A sheepe 2 Sam. Genes Rom. 8. 28. Childe fire water Faire building 2. Chron. 3. 15. A mine of gold 2 Branch Relapse of an Ague Math. 12. 31. 2 Luke 17. 4. Math. 6. 14. Iudges Ierem. 3. Iohn 5. 14. Iudg. 10. 13. 14 Psal 78. 40. Psal. 95. 8. Iob. 40. 5. Math. 25. Bone broken I hill from fire Heb. 10 26. Leuit. 6 2 3. 4. Roweâ— Painter Dan. 5. 2. Sam. 12 13. Psal. 25. Chrysost. Act. 9. 9. 1. Tim. 1. 13. 1. Câ—r 15. 9. Cyrill obserues it Paradise Three causes of renewing Repentance 1 Psal. 51. Psal. 103. Luk. 15. 20. 21. Prodigall Adulterer 1. Sam. 12. Doore Iob. 1. 5. Iob. Iewes Fire Psal. 126. 5. Paine Paine 1. Sam. 2. 25. Psal. 19. 12. Psal 35. 2. Iuke 18. 13. 14 Chrysost. on Psal. 50. 1. Coron 〈◊〉 12 Exception 〈◊〉 5. 6. Mat. 8. 4. 1. Leuit. 14. 2. Iam. 5. 16. 1. Cor 15. Gen. 20 8. Second sort of sinnes 2. Sam. 21. 3. Luk. 17. 3. Nature of Repentance Note See Zacheus his Practise Math. 7. 23. Exod. 22. 5. Num. 5. 7. 8. The state of the question Gen. 27. 34. 1. Sam 24. 17. Mal. 2. 13. Act. 24. 26. * Deut. 1 45. Luk. 15. 21. Psal 51. 4. 2. Cor 7. 10. 11. Iudg. 18. 24. Micahs gods Euills procured Fire of Sodom Floud of Noah Gen. 41. 49. Wounds Note 1. Sam 7. 6. Bleeding wound Isa. 6â— 7. Act 2. 37. Vine-vessell One stricken with a sword Lydia Eunucb Dauids Experience Zaâ—k 12. 10. Act. 8. 39. Act. 16. 14. Psal. 25. 7. 2. King 22. 10. Wound A Bladder with winde Cause of feare or ioy Luk 7. Byle let out Life by stirring 1 By Reason prooued 2 By Authoritie 3 By Example Psal. 6. 6. Iudg. 2. 4. Iudg. 2. 4. 1. Sam. 7. 6. Luk. 13. 28. Heb. 5. 7. Rom. 14. 7. Num. 23. 10. Steuens sight Gen. 49. 33. Gen. 50. 25. Heb. 11. 15. Luk. 2. Eccles. 8. 9. Note One on a Rocke 〈◊〉 Iohn 3 9. Psal. 32 1. 3 Causes why Gods people die without comfort 1 Cause of want of comfort in Death Kine carrying the Arke Wine 2 Cause why some Saints die vncomfortably Blow on the head Psal. 106. 33. Psal 31. 22. Exception 1. Iohn 4 4. Contrarie windes The second generall cause of want of comfort in the houre of death Iudg. 1â— 20. Sampsons intent 1. Cor. 11. 30. 1. Cor. 15. 56. Burning Feuer 3 Generall cause of our want of comfort in Death Dead coales Gen. 49. vlt. Act. 7 60. 1 Ground that wee die comfortably Psal 37. 37. 〈◊〉 11 35. 36. 37. Act. 21. 1â— Rom. 8. 36. Maccab. 7. 5. 6. 7. Dan. 3. 7. Arist lib. 7. c. vlt. One asleepe Aquin 12. q. â—8 on act 4. Iames 1. 2. Man robbed q. d. 1 A Preparation to death Iohn 19. 41. Ioseph of Arimathea Exod. 12. 11. Passeouer 3 Reasons to prepare for Death Gen. 27. 1. 2. House building Heb. 9. 27. Arrow shot Eccles. 9. 10. 1 Duty of Preparation Noahs Arke Tree felling Psal. 2 Duty of Preparation How to be armed against the feare of death Math. 10. 30. 2 Reuel 6. 8. Great Riuer passage Note One sent for to Court 3 Duty of Preparation Combat fighting Iudg. 16. 21. Sampson Dan. 4. 27. A farre and neere sight 4 Duty of Preparation Legs and arms tyed Burden carryed Ier. 〈◊〉 2. 5. 5 Duty of our Preparation Heb. 5. 7. Exod. 15. 15. Bitter waters Math 19. 22. Wise mens iourney Cure of qualms 1. Cor. 15. 26. Matiners care Thing in a holy disposition A factors patience Iohn 18 4. â—uk 2. Psal. 17. 14. Numb 13. Grapes incouragement 2 Thing in a holy disposition Best things saued 3 Thing in a holy disposition Heb. 11. 13. 1 Thing a man must die in Ioh. 20. 17. Luk. 15. â—8 Psal. 23. 2 Faith of his happy estate to come Luke 9. 31. Iob. 14. 14. Phil. 1. 23. 1. Cor. 5. 1. Genes Iacobs Chariot 3 In perswasion of a Resurrection Iob. 19. 25. Psal. 16. 9. Math. 15. 21. 4 In our patient suffering Heb. 10. 36. Act 8. 3â— 1. Pet. 2. 21. 1 Consideration to make vs patient in death Mic. 7. 9. Luk. 23. 40. Ier. 10. 19. 3 Consideration Reu. 14. 13. Isa. 57. 2. Prisoners bolts The fift thing in a holy disposition Grapes Prints of going The sixth thing in a holy disposition Act. 7. Children dying Pretiouâ— jewell Mariners at Sea Ezek. 39. 15. Signes set vp 1 Impenitencie what Rom. 2. 5. 2. Pet. 2. 14. Gen 25. 24. Gen. 37. 25. Ier. 8. 12. Insensible sicknesse Reuel 20 3. Dragon shut vp 2. Tim. 2. 26. Ier. 3. 3. Isa. 9. 13. Ezek. 33. 11. â—un shutout Gold and siluer heaped vp Stone Sepulchre 2 Vnsound RepentaÌ„ce what 1 Trials of hipocriticall repentance Ier. 3. 10. Hos. 7. 14. Psal. 78. 35. 36. 2 Desperat repentance Iulian. Tandem Galilat vicisti 1. Sam. 12. 20. Late Repentance Esaus Teares 2 Constrained Repentance Mine of gold A childes parts 1 Proofe Way Water and Wine Childes hand lead Mark 9. â—4 Caietan q. 11. ad Coâ—rad 1. Pet. 2. 5. 2 Maine point The increase of Repentance Childe writing Note well Comfort A Tree growing Exhortation to Repentance Childe Man buried 1 In the number of Graces Daintie women A Childe 2 In the measure of Graces Seed 3 In the good vse of them Ointment Wine Iohn 6. 28. Seeds not watered nor weeded Iuie Doctor A Plaister Trees Merchants Valley reuiew Summe of all