Qu. What gather we of this A. That they which liue wickedly and loosely howsoeuer they professe yet they haue indeed no part of nor portion in Christ Ephes. 5. 5. Qu. What are the fruites of Sanctification A. First spirituall freedome and libertie from the enbondagement of sinne For whereas before the Deuill and Sinne did so possesse vs that for our liues we could doe no more but what he would haue vs. Now we haue willingnesse and ablenesse through the spirit of Christ to liue holily and righteously in the sight of God Luke 1. 74. 75. Qu. What is the second fruit of Sanctification A. Exceeding comfort in doing well as Christ saith It is meate and drinke to doe my Fathers will So it doth vs as much good as our meate and it makes vs euen glad in our hearts when we can remember we haue done any thing that pleaseth God Psal. 119. 14. Qu. What is the third fruit of Sanctification A. Deliuerance from many euills whereinto the wicked and vngodly fall for whereas the wicked are shamed many times for their wickednesse As theft treasons oppressions and the like The godly liuing well get a good name amongst men so that they which will not liue like them will speake well of them Acts 5. 13. Qu. What is the last fruit of Sanctification A. A further sealing of our election and our adoption in Christ. For by nature wee are wholly giuen to that which is naught And therefore if there be any loue of righteousnesse or hate of sinne in vs it is a token that we are regenerated and so consequently the sonnes of God Rom. 8. 14. 2. Pet. 1. 10. Qu. What is the third thing required of him that will bee saued A. Hee that will be saued must endeauour himselfe to lead a Christian and a godly life Heb. 12. 14. Q. What gather we of this A. That howsoeuer men professe yet vnlesse they labour to refraine and amend their liues they shall neuer be saued Qu. Seeing wee are saued by faith onely 〈◊〉 How is good life needfull to saluation A. Good life is needfull not as the cause of saluation for wee are saued by the free fauour of God in Christ but it is needfull as the pathway that leadeth to saluation Eue◠as a friend should giue vs a great deale of Treasure vpon the top of an hill the treasure were ours by our friends gift and yet wee should not enioy it vnlesse we would climbe vp the hill So heauen and saluation is ours by the gift of Christ and yet we cannot enioy it vnlesse by a godly and a good life we will walke vnto it 2. Tim. 1. 9. Qu. Where must wee begin the godly life A. First a man must labour to reforme his heart to bring it out of loue with sinne and to like well of the holy things of God Ier. 4. 14. Qu. How is this declared A. If a man would make a bad tree good it is not enough to chop of the branches and the boughs vnlesse he change the very nature and sappe of the tree So vnlesse the very nature of the heart be changed and the innermost affection bee altered in it all our labour in the godly life is but cast away 2. Cor. 4. 14. Qu. What must a man doe first in reforming his heart A. Hee must cleere it of those sinnes and corruptions that naturally cleaue vnto him For if the best seed be sowen among thornes and bryers it will neuer thriue So till sinne be weeded out let vs neuer looke that any good will proue or prosper in the heart Ierem. 4. 4. Q. What gather wee of this A. That they which labour after good things and yet take no paines to weaken their corruptions and to shake off their sins shall neuer attaine to a godly life Q. What sinnes must we labour to shake off A. All that cleaue vnto vs as the Apostle saith in 2. Cor 7. 1. Let vscleanse our selues from all filthinesse of the flesh and spirit and grow vp into full holinesse in the feare of God Heb. 12. 1. Q. What gather we of this A. That they which haue reformed some one sinne or more and yet suffer some other to sleepe quietly and possesse them are short of the truth of the godly life 1. Iohn 1. 8. Q No man is able to free himselfe from euery sinne A. Yet euery man must striue and labour for it and it must be his griese that he cannot attaine it We must not suffer sinne to dwell peaceably and quietly in our hearts but wee must euer be warring and fighting to driue it thence 2. Cor. 12. 8. Qu. What are the helps and furtherances hereto A. First a man must labour to know his owne heart to grow acquainted with his owne soule to see the speciall ruines and breaches that be in it For though we haue somespice and some grudging of euery sinne yet euery man hath some one speciall sinne or more that hurts and pesters him aboue the rest Qu. How shall a man know his speciall sinne A. Because the deuill will labour mightily to hide it from vs. Therefore some diligence must bee vsed to discouer it First a man must marke the course of his life and see what sinnes he is most tempted with which sinnes he is least able to resist what of all other he can hardliest forgoe and that be it one or more are master sinnes in him Secondly hee must marke what sinnes raigne most in the place and in the countrey where he dwells what sinnes are the chiefe in his kindred and in those that companie with him For hardly can a man dwell in Sodome but hee shall carry some smatch of the sinne of Sodome Gen. 19. 33. Thirdly hee must marke the iudgements of God that fall vpon him for God hath engrauen vpon euery iudgement the name of the sinne for which hee sends it So that a man in his punishment may plainely reade his sinne As Dauid sinning in his people was punished in his people And Pharaoh sinning in drowning the Infants was drowned himselfe And therefore when wee are punished in our goods let vs thinke wee haue sinned in our goods When wee are punished in our children then let vs thinke we haue sinned in our children and so in our wiues in our friends and the rest Fourthly lastly if these meanes will not worke it is good to consult with some wise and some deare friend of our state and intreate him in the loue of God and our selues that he will tell vs in truth what sinnes hee sees vs most prone and inclined vnto Qu What must a man doe for the weakening and killing of his sinnes A. When a man hath found out his sinnes then he must get him to the Ministry and to the Bible and there marke the spirituall places that meete with such sinnes those of all other hee must lay to heart and be continually musing and grating on as if a man
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
What say you then of pâ—turing God in glasse windowes to worship A. It is one of the abominations in Poperie electely condemned by the Lord Deut. 4. 14. 19. Rom. 1. 23. Q. Why is God said to haue his Being of himselfe A. Because all that wee haue we haue from God but whatsoeuer God hath hee hath of none but of himselfe alone Heb 1. 3. Q. How are wee to conceiue of God A. By his properties That God is a Diuine power First most Mightie Secondly most Wise. Thirdly most Iush Fourthly most Mercifull And fiftly Infinite Q Wherein appeareth the gâ—eas might and power of God A. First in making the world of nothing all the world being not able to make oneâ—â—lly flie Secondly in vpholding it now 5622. yeares Whereas Iron houses that men make will moulder away 〈◊〉 â—any lesse Thirdly in conuerting the soule of a sinner it being a harder matter then to make the world For in creating the world the Lord found no resistance nothing that stood vp against him to hinder his worke but in conuerting the soule of a sinner the Lord findes a resistance â—en labouring to hinder his worke in them and opposing themselues against it Ephes 1. 19. Q What vse may wee make of this Propertie A. First that seeing wee be glad to get the fauour of mightie men wee be more carefull to get the Lords fauour who is mightier then they all Psal. 20. 7. Secondly that wee faint not in any trouble seeing God is most mightie that takes our part For no man is so poore but God by his power can make him rich No man is so sicke but God by his power can make him whole No man is so weake but God by his power can make him strong Heb 13. 6. Thirdly that wee feare to displease him who is able to doe vs more haâ—â—e then all the men in all the world can doe Luk. 12. 5. Q What is the second Propertie of God A Hee is most Wise. Q Wherein appeareth the Wisedome of God A. In two things principally First In framing the world so wisely that men and Angels may wonder at it If the Sunne had been set lower it would haue burnt vs if higher the beames of it with such comfort would not haue reached vnto vs. If all had bin Summer heaâ—e would haue parched vs. If all had beene Winter cold would haue killed vs. If all had beene Day many a â—â—ser would haue killed vp himselfe and his seruants and his cattell with too much working many an angry man would haue killed himselfe with Fretting Secondly In ordering the things of this world with such most excellent wisedome surpassing all admiration For somethings wee may buy as Meate Drinke and cloathes And somethings againe wee cannot buy when wee haue meate wee cannot buy a good stomacke to our meate When wee haue Corne wee cannot buy seasonable weather to soweour corne most wisely God hath layd vp some part of euery blessing with himselfe and retained it as it were in his owne hand that men might bee driuen thereby more often to resort vnto him For if men might haue all things here below They would neuer goe so farre as Heauen to fetch any thing thence Q. What vse may wee make of this Property A. To rest contented with that portion that God giues vs with that weather which God sends vs with those losses and troubles that God brings vpon vs. God is wiser then the wisest of vs and therefore knowes alwayes what is fittest for vs And therefore to thinke when God sends vs sicknesse that health were better when God takes away our children it were better to haue them still It is the folly of our hearts to make our selues wiser then God Q. What is the third Propertie of God A. Hee is most Iust. Q. Wherein appeareth the Iustice of God A. In blessing the godly and punishing the wicked Q. How stands it then with Iustice that the godly are commonly in worst state A. Very well for though they haue but little yet they haue more contentment and more ioy in that little then the wicked haue in all their plenty Psal. 37. 16. Secondly though they haue but little yet God giues them a true and an holy vse of it they spend and vse that little well Esay 23. 18. Thirdly that little they haue is a pledge and a pawne that God hath greater things reserued for them As a man is put in possession of the whole field by receiuing a little Turâ—e in his hand Prou. 13. 9. Fourthly that they want outwardly they haue inwardly Psalme 45. 13. Though they be not rich in the purse yet they are rich in Faith Iames 2. 5. Though they haue not gold yet they haue that which is better then gold Iob 28. 15. 16. 1. Pet. 1. 7. Fiftly that which God is behinde with them in this world shal be paid them with vantage in the world to come Mat. 19. 28. Q. What vse may wee make of this Propertie A. That seeing all our sinnes were punished in Christ they cannot in iustice be punished in our selues againe eternally and therefore all they stand fully discharged before the Iudgement seate of God who by a true a liuely faith haue receiued Christ. For as when the Surety hath answered the debt it cannot in any right be demanded of the debtor againe So seeing Christ hath discharged for our sinnes we ought not in any equitie to be charged with them Esay 53. 5. Q. Why then are the godly punished when they sinne A. They are punished not in Iudgement but in Mercie to weaken the strength of sinne and to keepe vnder the rebellion of their nature which still dwelleth in them Psal. 119. 71. Q. What may wee further learne from this Propertie A. That God will right wrongs of his children 2. Thess. 1. 6. 7. And that the wicked haue good cause to hang downe their heads knowing that God in Iustice for euery sinne will be auenged of them they must pay full sweetly for euery oath they sweare for euery lie they tell for euery Sabboth they mispend and therefore with trembling hearts they may looke euery houre when the fire will fall from Heauen that shall burne them when the great Iudge shall appeare in the cloudes who will condemne them Prou. 11. 21. Q What is the fourth Propertie of God A. Hee is most Mercifull Q. Wherein appeareth the mercie of God A. First in making vs Men when hee might haue made vs Beasts In making vs wise when hee might haue made vs starke fooles In giuing vs limbes when he might haue made vs lame In giuing vs sight when he might haue made vs blinde Scondly in prouiding things needfull for vs. When wee are sicke herbes to heale vs when wee are cold fire to warme vs when wee are hungry meate to feede vs when wee are naked wooll to cloathe vs. And the more to commend his Mercies hee prouides vs of all thesethings when wee are his
greatest enemies No man will doe so much for his friend as God doth for his foes Wee came into the world with neuer a penny in our Purse with neuer a sheare in our Barnes with neuer a sheepe in our folds with neuer a Coate on our backe and yet the Lord hath filled our liues with great abundance Thirdly in sparing of our 〈◊〉 and that diuersly First in hiding many of our sinnes from the eyes of the world For if the world knew as much by vs as God knowes the best man that liues would blush to shew his face Secondly in giuing vs a time to repent for if God should damne euery sinner so soone as hee sinnes against him wofull were our case for none would be saued it is Gods mercy that wee liue and breathe vpon the Earth being guiltie of so many rebellious mutinies and treasons against our heauenly King as Ieremtah saith Lament 3. 22. Thirdly in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore he tries key after key till he hath tryed euery key in his bunch So God hath tryed by Mercy and tryed by Iudgement he hath tryed by pouertie and tryed by plenty because he would gladly by some meanes bring vs to him Esay 5. 4. As when a great fish is caught vpon the hooke the fish pulls and the man pulls and the fish pulls againe So God and the sinfull soule lie wresting together the soule drawes to Hell and God pulls to Heauen so fâ—ine God would haue vs who care too little to be saued of him Q. What vse may wee make of this Propertie A. First that men haue good cause to loue God seeing hee doth more for them then the deerest friend in the world will do If we should iniure your friend but halfe so much as we iniure God he would sooue cast vs off Psal. 27. 10. Secondly they doe the Lord of Heauen great wrong who pray to the Virgin Mary or to any of the Saints as if they were more fauourably inclined to Mercie then the Lord Psal. 50. 15. Q. What is the last Propertie of God A. Hee is Infinite Wherein appeareth the infinitenesse of God A. In two things First in respect of Time Secondly in respect of Place In respect of Time because hee is euerlasting without beginning and without end beyond all time Esay 51. 5. In respect of place because he filleth all places with his presence Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie A. First to walke with feare and reuerence all our daies because God is an eye-witnesse of all we doe or say and therefore wee ought to walke with as great shamefacednesse and bashfulnesse before him as before the greatest Prince or power in the world Prou. 15. 11. Secondly not to be dismayed in any trouble because God is euer at hand to take our part As a childe will not care for the seruants so long as hee is in his fathers presence Psal. 23. 4. Thirdly that the diuine Nature ought rather with reuerence to be adored then curiously to be searched for seeing God is infinite in all his nature so mightie that none can conceiue how mightie he is so wise that all the wits in the world cannot tell how wise he is Wee are no moreable to comprehend his excellent Nature then wee are to graspe the Mountaines in our armes or to span the broadest of the Sea with our fingers 1. Tim. 6. 16. Qu. How many persons be there in the Godhead A. Three the Father the Sonne and the holy Ghost Qu. Is it needfull for vs to know the distinction of the Persons A. Very needfull for the Turkes and the Iewes confesse one God but because they denie the distinction of the Persons they neither acknowledge the Sonne of God their Redeemer nor the holy Ghost their Sanctifier Secondly the Maiestie of God is vnsearchable and cannot be apprehended but as it commeth forth and reueales it selfe in the Person of the Sonne and therefore they that know not the Sonne of God they in very deed know not God Iohn 1. 18. 1. Ioh. 2. 23. Qu. What is the Father A. The Father is that Person in the Godhead who begetteth the Sonne Psal. 2. 7. Qu. What is the Sonne A. The Sonne is that person who is begotten of the Father Iohn 1. 14. Qu. What is the Holy Ghost A. The Holy Ghost is that Person who proceedeth from them both from the Father and the Sonne Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne A. The Sonne is euerlasting as well as the Father for the Sonne is the Wisdome of the Father and therefore as wee cannot say there was any time when God was without wisedome So wee cannot say there was any time when God was without a Sonne Pro. 8. 23. Qu. Are there not three Gods as there are three Persons A. No for all the three Persons are but one and the selfe-same God so that as the Root and the Body and branches of a tree are all but one tree So the Father the Sonne and the Holy Ghost are all but one God and therefore they that conceiue the three Persons to be so distinct as threemen are they entertaine a false conceite of the liuing God Cor. 8. 4. Qu. What vse may wee make of this A. That whosoeuer worshippeth one of the diuine Persons worshippeth them all because they are all but one and the selfe-same God And therefore men may not thinke when they pray to one of the diuine Persons the other is passed by but hee that honoureth one honoureth all and hee that prayeth to one prayeth to all Iohn 5. 23. Qu. How must wee serue God A. According to his Word not after our fancies but as God himselfe will be serued Deut. 12. 32. Qu. What gather wee of this A. That all will-worship brought in by men without warrant of the Word of God is to be condemned Mark 17. 17. Qu. What is the word of God A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament there God speakes vnto vs and breakes his minde familiarly how and in what sort hee will be serued of vs 2. Tim. 3. 16. Qu. What vse may wee make of this A. To remember that as oft as the Bible appeareth the blessed mouth of God is open to instruct vs and that they which regard not the Scriptures regard not the voyce of God and they that suffer the Bible to lye clasped and shut in their houses doe as it were seale vp the mouth of God that hee may not speake vnto them Qu. How know wee that the Scriptures are the word of God A. By the power of them for God alone is able to conuert the soule of a sinner and to beget faith and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God wee must needes confesse euen from
humblenesse and feare Leu. 19. 3. Q. What if the Parent be a meaner man A. Yet the childe must performe him that reuerence and honour that is his due Though a King should not bee the wisest nor the grauest nor the learnedst man in the kingdome yet because the Lord hath stated him in his royall Throne therefore they that are grauer and wiser and learneder then he must bow before him So though the Parents in many things come short of their children yet in that they are their Parents they haue their honour and their excellencie aboue them Gen. 48. 12. Qu. What learne we from hence A. That Parents must keepe the dignitie of their place and looke for due reuerence at their childrens hands as Iacob though but a sheepheard yet was well content that Ioseph his sonne should bow before him Q In what else must wee honour our Parents A. In being obedient to them and performing their wills both when they be aliue and when they be dead so farre forth as lawfully we may especially in the waightie matter of Marriage which may not be dealt in without their consent Prou. 23. 22. Q. Who are they that are condemned hereby A. Such as make light of their Parents doing all vpon braine neuer caring for their counsell or consent Prou. 30. 17. Q. What is the best thing wherein wee must honour our Parents A. In maintaining and relieuing them in comfortable sort according to our abilitie when they be in need 1. Tim. 5. 8. Q. What is the reason hereof A. Wee haue receiued much more at our Parents hands and they did but trust vs with their wealth till themselues were old and therefore we cannot in any equity but render and repay them their owne when they be in need 1. Tim. 5. 4. Qu. Are these duties to be performed to our own Parents only A. They belong also to our Parents in law Christ was obedient to his stepfather Ioseph Luk. 2 5. And Micah notes it as one of the sinnes of the People ca. 7. 6. That the daughter in law set vp her selfe against her Mother in law a sinne too common in these wofull dayes Q What is the Masters duty to their seruants A. They must teach them religion and the feare of God that their seruants may continue the Lords worship when our selues are in the graue For why is the Centurion said to feare the Lord with all his house Acts 10. 2. but to teach vs that it is not enough to be godly our selues or to haue one good Seruant like a Ioseph in the house but it must be our care that all within our gates and vnder our power and authoritie may feare the Lord Gen. 18. 19. Q. How may masters be stirred vp to some care of this duty A. If they consider That their owne good and their owne welfare is procured thereby for many a master is blessed for his godly seruant as Potipher was for Ioseph and he fares euery day in the weeke the better for him But where bad seruants be there falls the curse of God for the seruants sake Gen. 39. 5. Q. But what if the Master teach and the Seruants will not learne A. If the Master do his faithfull endeauour his conscience is discharged Man can but persuade it is God onely that must change the heart Noah preached to his owne familie as well as to the old world 120 yeares and yet when the godly man entred into the Arke hee had not one godly seruant after all his paines that would enter with him So Lot was a iust a righteous man and that had care of his house yet when he was called out of Sodom he had not one seruant in all his house that would go out of Sodom with him Q What is their second dutie to their seruants A. Tâ—…y must cause them to liue peaceably and honestly towards mâ—â— not bearing them out in their wrongs but brideling and remaining them the best they can 1. Sam. 22. 2. with 1. Sam. 25. 7. Q. What gather we of this A. That as Dauids seruants were the better for his seruice so we should seeke to make our seruants not the worse but the better for our houses For what a fearefull saying will it be at the iudgment day In such a mans seruice I tooke my bane I may curse the houre that euer I came into his house there were my righteousnesse wounded and all my graces taken from me Q. What is their third dutie to their seruants A. They must not ouer-labour their seruants laying more vpon them than their strength will beare A man would be loath to ouer-worke his beast how much more his seruant in whose face hee may see the image of God shining as well as in his owne Iob 31. 13. Q. What is their fourth dutie A. They must pay them truly for their pains for the labourer is worthie of his hire 1. Tim. 5. 10. Q. What gather we of this A. That their sinne is great who send away their seruants emptie after all their toyle Laban is the patterne that such men may be painted by they can well be content that their seruants should labour and toyle and spend out their hearts and strength in their seruice but care not though they go away without one halâ—epenie for their paines Deut. 11. 13. 14. Q What is their fift dutie A. They must chasten them with discretion and moderation for their faults for the Lord would not haue the seruants life by any hard dealing of ours to be made wearisome and bitter to them We read of furious Saul That his spirit was mastring at any little word and of Nabal so fierce that a man could not speake to him To the like reproch of those that will heare nothing when they be in heat but let euery thing flie that first comes to their hands Leu. 25. 49. How many blessings did Laban lose onely by entreating a good seruant ill This makes our Seruants euen the Iewels of our house wearie of our seruice Q. How may they keepe a moderation in their punishments A. If they looke that the cause be iust Secondly That the punishment be equall as may be to the offence keeping vnder it rather then any whit aboue it Deut. 25. 2. 3. Q. What is their sixt Dutie to them A. They must winke at many slippes and passe by many faults through loue For if the Master should take the forfeit of euery offence he shall neuer liue in any peace but vexe himselfe more then his seruants that offend him Eccles. 7. 23. Q. What reason is there to moue vs to this A. As they are seruants vnder vs so we are seruants to a greater Lord. Wherefore if wee would not haue God take vs at aduantage for euery sinne wee must not take our seruants short for euery fault Ephes. 6. 9. Q. What is their last Duty to their seruants A. They must esteeme best of their best seruants accounting of euery one
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
not It matters not for nothing can alter the Decree of God I answer as a learned man saith What soeuer God hath decreed he hath decreed nothing without meanes to effect the same For God hath not onely decreed the particulars c. but God hath also ordayned that by such and such meanes we should be led vnto the ends Now because prayer is a meanes and a speciall meanes to accomplish the Decree of God Therefore we must pray for this doth not take away prayer but confirmes it rather For example God decreed to prolong Hezekiah's life c. and yet the prayer of Hezekiah was a subordinate meanes to accomplish the Decree of God seruing to that purpose Take another example Acts 27. 31. God had decreed to saue all in the ship but how by meanes of the ship for when the Master and Souldiers would haue fled into the Boat The Apostle Paul told them that vnlesse these tarried also they could not be saued So to apply this vnto our purpose God hath decreed to giue such and such blessings comforts and graces to his Saints and yet not to giue them but by the meanes of prayer c. So that if we will not vse prayer we must not looke for any thing to be either granted or obtained Hauing thus dispatcht these Obiections come we to the Reasons Why we must pray First Because it is the command of God that we should pray Psal. 50. 15. Call vpon me in the day of trouble and I will heare thee c. So Luke 22. 46. Why sleepe yee arise and pray least yee enter into tentation And Jam. 5. 13. If any man be afflicted let him pray c. So that it is a cleare Commandement of God that we must pray Now as we make a conscience of any of the Commandements of God So also we must learne to be conscionable in this There is no man but will make some conscience of stealing and killing and why because he knowes God so commands him Now you see it is the Commandement of God to pray let it then be our care to performe it accordingly and more then this it is such a Commandement of God as that no man can excuse himselfe if he neglect it And therefore saith Augustine Thou needest not giue almes to the needy because thou hast not where with all to relieue them Thou needest not come into the Congregation because thou art diseased thou needest not visite the sicke because thy strength will not beare it but there is none so poore so lame so needy so weake in the body but he must pray so that if we doe not pray let vs looke for nothing at the hands of God Secondly Because it is the meanes to conuey all the blessings of God vnto our soules for Prayer is the very key whereby we open all the Treasuries and storehouses of Gods power and goodnesse Christ saith Marke 11. 24. What soeuer yee aske of God in prayer beleeue c. So 1 Iohn 5. 14. This is the confidence that we haue in him that if we aske any thing according to his will hee heareth vs. So that Prayer is a meanes to conueigh all graces and blessings vnto our soules The woman̄ of Samaria Iohn 4. 11. saith to Christ The Well is deepe and thou hast nothing to draw but God be thanked though the Wel of Gods goodnesse be deep yet we haue somewhat to draw with the holy bucket of prayer will diue into the depthes of God and fetch vs waters of comfort from them yea search the very lowest bottome of grace that is in God as diuers of the Fathers well obserue So that these things are euident inducements to euery Christian man to pray For as if there were a goodly fountaine that seeds a whole towne yet if men haue not vessels and pipes to carry water home vnto their houses they were neuer the better So though there be a Fountaine of goodnesse in God yet prayer is the meanes to conueigh it vnto vs and bring it home vnto our soules c. Thirdly Because it is the note of a wicked man not to pray Psal. 14. 4. Dauid saith plainely They call not vpon the Lord c. Isaiah 64. 7. Notes that it was a great signe of the calamity of the Church when the Chaldeans had taken away the riches of the Temple and the daily sacrifice ceased Euen so it is a sore signe of Gods displeasure when the daily sacrifice of prayer ceaseth It is with a Christian then as when the Chaldeans had taken the Temple For then the Diuell doth dangerously possesse the heart of a man and carries it quite away from God as a child is carried in ones armes and layed wheresoeuer the stronger party listeth Fourthly Because all our labours and endeuours are but in vaine without Prayer as Iam. 4. 2. Yee fight and warre and get nothing because yee aske not c. So that all our labour is lost if we haue not prayer to attend the same Thus we see Abrahams seruant when he went about a businesse of his Masters prayed vnto the Lord Lord send me good speed c. And Isaac hauing sent his seruant about a wife he in the euening went out into the field to pray vnto God as knowing all his labour was nothing without the Lord. Now these goodly examples are for vs to follow that whensoeuer we stand in need of any blessing we should powre out our prayers vnto God A certaine man we read once sowed good seed but neuer could haue any good corne at last a good neighbour came vnto him and reasoned what should be the cause he sowed so good seed and reaped so bad Corne why truely said he I giue the land her due good tillage good seed and all things that be fit why then replyed the other it may be you doe not steepe your seede no truely said the other nor neuer heard that seed should be steeped Yes truely said the other but I will tell you how It must be steeped in Prayer when the party heard this he thankt him for his good counsell put it home to his conscience reformed his fault and had as good Corne as any man Thus haue wee heard of the Commandement to pray the first maine point in the Preface New come we to the second maine Branch which is Our Direction how to pray Wherein there are two things to be considered 1 Why Christ giues this Direction 2 What the Direction is For the first why Christ giues a direction there bee three Reasons of it First To helpe the weaknesse of such as cannot pray This reason is touched Luke 11. 1. where when Christ ceased praying one of the Disciples came vnto him saying Master teach vs to pray as Iohn also taught his disciples Whereupon Christ deliuered this forme of prayer to them So that as I say It was to helpe
grow not like straw which cannot increase will grow from a little to greatnesse of stature and proportion in time Now there be three Motiues to moue vs to this subiection to the will of God The first is If we will not haue God to be our King wee shall be subiects and slaues in a worse Kingdome as the Lord speakes by Moses to perswade them to admit of Gods Kingdome Because thou hast not serued the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore shalt thou serue thine enemies which the Lord shall send against thee in hunger thirst and in nakednesse and in want of all things So the Lord threatens his people with captiuity 2 Chron. 12. 8 for their sinnes saying Neuerthelesse yee shall be his seruants that yee may know my seruice and the seruice of the Kingdomes of the Countrey So that if we will not be Gods seruants we shal sure be subiects and slaues vnto a tyrannous kingdome a kingdome of many Lords of which a Father speakes Oh how many Lords haue they c. For if God be not our King then euery foule lust sinne and temptation will be our King to rule and gouerne vs at their pleasure Therefore it is best to say with holy Dauid Lord I am thy seruant c. So I would haue euery good Christian say I haue no lord to rule ouer me but Iesus Christ Come Lord and possesse me for thine owne Secondly Because of the comfortable fruits thereof Paul sayes of this Kingdome that the fruits thereof are Righteousnesse Peace Ioy in the Holy Ghost so that there is much comfort for a man to liue in this Kingdome We see that all the people of God who most or at all yeelded to Gods gouernment to set him high in their hearts they alwayes passed so much the more comfortably their time in this world And againe the more any of them withdrew themselues from this gouernment of God they became alwayes the more distressed and miserably perplexed with troubles and dangers So Dauid saith As for me it is good for mee to draw neere to God So Hosh. 2. 7. the Church is brought in thus resoluing I will goe and returne to my first husband for at that time was I better than now So must wee say when we haue gone astray It was much better with vs when we dwelt vnder the gouernment of God therefore we will returne to that good gouernment againe A Tenant you know as long as he payes his rent and doth suite and seruice to his lord all is peaceable and quiet with him nobody can molest him but if he deny to pay his Rent and doe no suite or seruice to his lord then the Bailiffes will be busie to arrest and straine his goods yea many times to ceaze on his body Euen so as long as we pay the Lords Rent acknowledge his gouernment be ready to doe suit and seruice vnto him so long we shall find all peaceable and quiet but if we faile in our duty then must trouble and mischiefe come vpon vs. Thirdly Because the Kingdome of grace is the only road-way to the Kingdome of glory No man when he is dead can come to raigne with God vnlesse God first raigne in him being aliue in this world We see no man can enter into a Citie vnlesse first he passe through the Suburbes thereof So Heauen is the great City of the Saints they all seeke and aspire to the Kingdome of grace is the Suburbes thereof by which we must passe therefore there is a necessity to be in the state of grace here ere we can hope to raigne with God in glory hereafter The next thing we pray for in this Petition is For the Kingdome of glory that God would make an end of the Conflicting dayes of sinne and hasten the Kingdome of his deare Sonne the Kingdome of glory So the Church prayes Returne my Beloued and be like a Roâ— or a young Hart vpon the Mountaines of Baether So in the Reuelation Come Lord Iesus Come quickely and Saint Paul shewes That all the Creatures doe groane for this happy day of Christs appearance So that here in the second place we pray that the Lord would abolish and darken all the Kingdomes of this world amongst whom the holy Ordinances of God appointed vnto them for peace are abused to their condemnation So in Daniel This Kingdome of Christ is compared to a tree vnder the shadow whereof the beasts of the field might rest and the birds of the ayre find shelter Therefore the Apostle sayes It is ordained of God so that though we haue no cause to murmure or grudge at the kingdomes of this world but to thanke GOD for them yet we must know euery state hath his abuses and so haue these But as a lame man in a garden though he cannot doe that worke which one that is perfectly able to walke can doe yet hee serues and is vsefull to speake direct and fray away birds keeping much annoyance from the fruit therof which otherwise might be lost So it is with worldly gouernments and states though they be not so well ordered as they might bee yet no body can deny but they fray away enemies many dangers and many rauenous birds that would else deuour vp the fruits of our labours Therefore we pray not for the Kingdome of Christ in any detestation to these earthly kingdomes but onely because we preferre the Kingdome of Christ before them We thanke God for the Kingdomes of this world but we would much more be thankefull for the Kingdome of Christ. As men that vse a Coach to bring them to a house as soone as they come there send away the Coach as hauing no more vse of it So the Kingdomes of this world be but as Coaches helpes and furtherances to transport and carry vs to a better Kingdome the Kingdome of Christ where being arriued farewell all the Kingdomes of the world The reasons why we preferre and especially pray for the Kingdome of glory are diuers First Because in these earthly Kingdomes most of vs are subiects and inferiours but in the Kingdome of glory we shall be all Kings no King in this world can be so glorious but the poorest and meanest Christian there shall be as glorious as hee as Christ speakes Matth. 19. 28. Uerely I say vnto you that yee who haue followed me in the Regeneration when the Sonne of man shall sit in the Throne of his glory yea also shall sit vpon twelue thrones Judging the twelue Tribes of Israel Secondly Because many grieuances and annoyances are in these earthly kingdomes euen in the best of them some Gall mingled with Honey some Aloes with the Manna some bitternesse with the sweetnesse of them Therefore as the people could say of Salomons Kingdome which was one of the best that it was but a yoake
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
but wee must bee turned from all sinne as Dauid saith Psal. 119. I haue refrained my feet from euery euill way That I may keepe thy word so that if wee turne from one sinne or from many sinnes and not from all and euery sinne it is not true repentance Ahab and Iudas turned from one sinne but not from all hee repented of betraying his Master but not of his other sinnes of couetousnesse c. therefore he fell into despaire Obiect O but there is no man who liueth and sinneth not in some sinne or other for St. Iames sayes In many things wee sinne all Vnto which it is added 1. Iohn If wee say that wee haue no sinne in vs wee doe but deceiue our selues and the truth is not in vs. How then can wee turne from euery sinne Answer I answer We must turne away from all sinne though all sinne doâ— not turne away from vs but is ready to catch hold of and follow vs so must wee deale with all sinne as Samuel did with Saul Samuel resolued to depart and went away from Saul But Saul catcht hold of him and would not let him goe So must wee depart from all sinne in resolution and indeauour part company turne backe look downe and frowne vpon all though it bee true that sin will pull vs backe catch and lay hold vpon vs stay vs against our will this much is all wee can doe whilst wee dwell in these houses of clay The fourth thing in the Nature of repentance is That wee must not onely turne vnto God as the Prophet Ieremie hath it Obiection O Israel If thou returne returne vnto me saith the Lord. I but how should wee turne vnto God Answer I answer wee must not onely turne vnto God as our Sauiour and our Redeemer for so wee turne by faith but wee must turne to him as the guider and gouernour of our liues Because many are well contented to haue God their Sauiour and Redeemer who reiect him for the guide and gouernour of their liues LECT IIII. IIII. THE CAVSES OF Repentance ACT. 11. 18. When they heard these things they held their peace and glorified God saying then hath God also vnto the Gentiles granted Repentance vnto life WEE shewed vnto you the last day the true Nature of Repentance lest any one should bee deceiued in a matter of so great moment and thinke that hee hath this Grace when indeed hee hath but a shew and shadow therof wherin wee considered foure things First that Repentance was a change in a man Secondly that it was a change of the whole manâ—…â—hirdly that it was such a change as made a man leaue and turne from all sinne Fourthly that it is such a change as turns a man from all sinne vnto God As Act. 26. 20 it is said That they should Repent and turne to God and doâ— actes meete for Repentance So that repentance is a turning vnto God By sinne a man is auerted and turned away from him by Repentance a man turnes vnto God againe as one willing to be gouerned and guided by him in all his courses for vnlesse this bee it can bee no true Repentance The nature whereof is as wee haue heard at large It remaines in the next place that wee come to treate of The causes of Repentance which are of three sorts Cause of Repentance 1 For the first The principall efficient cause is God for it is God onely who can make vs repent no man can worke it wee cannot compasse it our selues but God must worke it by the graces of his holy Spirit as Paul hath it 2. Tim. 2. 25. saith hee Proouing if God peraduenture will giue them repentance to the acknowledging of the truth Whereby hee prooues that God onely is the giuer of Repentance and no good duty can bee performed vnlesse God stirre a man vp vnto the same So acknowledgeth the Church of the Greekes Act. 11. 18. Then hath God also to the Gentiles granted Repentance vnto life And Deut. 4. 29. it is there said in Moses exhortation Yet the Lord hath not giuen you an heart to perceiue and eyes to see and eares to heare vnto this day So that God is the principall cause of Repentance A number thinke that Repentance is a worke in a mans owne power that it is like the Apothecaries Physick which a man may set in his window and take it as his stomacke serues him So they thinke that Repentance may rest vpon a mans owne will yea many presume to say that if they may haue but one houre to repent in before the day of death it is as good as though they had had a whole yeare to thinke vpon it But you see that Repentance is not in our power it is a gift a worke of God so that wee cannot repent when wee will but when God will therefore it must bee our care to take repentance when God proffers it and wills it Looke in the story of Esau. Heb. 12. 17. hee once refused it and sought it afterwards with teares but could not obtaine his father to reuerse the blessing much lesse could hee sue to God for mercy So then take heed of despising Gods mercy for if a man will not take repentance when God offers it hee may seeke it yea seeke it with teares and yet because he despised and neglected it when it was offered vnto him hee may goe without it Therefore take notice that the spirit is willing to worke life in thee and breed good motions therefore doe thou take heed to cherish these good motions of repentance holy thoughts and resolutions lost when thou wouldest haue it thou be refused The Papists who hold the doctrine of Free-will say that if God make a motion of Repentance it is in a mans owne power to repent or not to repent as if a man should shew a horse a bottle of Hay that it is without doubt that by and by hee will runne after it so say they let God make but the motion by and by man by the power of his owne Free-will will runne to imbrace it but the truth is such is the estate of a sinner that hee is in a worse estate then a beast For to come to their owne comparison of a Horse and Hay First hee must haue eyes to see the Hay for if hee see it not he cannot be hastie to runne after it for Coeco nulla cupide Secondly he must haue an appetite and stomacke to care the Hay which if hee haue not hee will not bee hastie to runne after it or haue a desire to eate it Thirdly besides his eyes and stomacke hee must haue strength and iollitie or else hee will neuer rise and runne after it for although there bee eyes to see and a desire to bee satisfied yet if there be no strength to rise and catch it hee is neuer the better Now say that all these three bee in a horse yet none 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
dangerous yet he thinkes hee may renoue it without Physicke or if he must haue physicke yet he needs not such physicke or in such qualitie as is there prescribed Yet there may be for all this a storme in his Affections though the Iudgement doe come on to yeeld for either a man may be so busie in the world that hee cannot attend it or spare time for it or hee is so tender that he cannot abide the least thing which may offend him or thinke physicke to bee bitter as many doe Yea a number will choose to die rather then meddle with it Now these be the reasons partly in iudgement and partly in the Affections why such sicke patients will not admit of that physicke which might doe them good As the case is in bodily sicknesse so is it with those who are spiritually sicke with sinne Repentance is that physicke which God hath appointed for the healing of them and curing of their soules which potion sinfull men refuse to take the causes being as I haue shewed partly in the Iudgement and partly in the affections Impediment 1 In the Iudgement there be foure impediments of Repentance First because men doe not know or finde themselues to bee sicke of sinne nor would haue others to thinke them sicke they presume therefore that all is well with them for they know neither disease nor infirmitie and so because they liue as others liue and doe as others doe they thinke Repentance needlesse and feeling no sick esse they neuer thinke of Physicke This kinde of deceite is reprooued Iob 15. 31. Let not him that is deceiued trust in vanitie for vanitie shall be his recompence So wee see Mal. 3. 7. when God bade the people returne from their sinnes vnto him they answered stubbornly Wherein shall wee returne So doe the wicked men of this world answer God wherein haue wee offended wherefore should I repent This is the first Impediment in iudgement when men doe not finde themselues sicke in sinne Impediment 2 The second is When men know themselues to bee sicke of sinne but doe not thinke their sinnes to bee deadly They thinke indeed they haue some frailties some imperfections some pettie sins some small sins but in accusing themselues they can say as the Pharisee Luke 18. I thanke God I am no Adulterer Extortioner c. And so they thinke themselues in no danger As a man that in the eagernesse of fighting receueth a small wound with a sword and neuer lookes after it or thinkes it worth the curing so men in the affaires of the world adding sin to sin neuer looke after them as needing Repentance because they suppose them slight and small c. Impediment 3 The third Impediment is That though they take themselues to bee sinners and their sinnes to be deadly yet they thinke that God is mercifull a grateous God and they may bee saued without Repentance But Deut. 29. The Lord thunders against such and plainely assures such presumptuous persons that his wrath shall smoake against such and he would not be mercifull vnto them but all the curses written in that Book should come vpon them yea this is that which Iohn Baptist exprobrateth the Iews for Math. 3. 9. And thinke not to say with your selues wee haue Abraham for our Father for verily I say vnto you that God is able euen of these stones to raise vp children vnto Abraham Impediment 4 The Fourth is That though wee thinke Repentance is needfull yet wee need not say some so strict a kinde of Repentance as the Scripture speakes of If a man can say Lord forgiue mee wee are all sinners and such like it is sufficient it will serue the turne well enough Pharoah thought Repentance was needfull but it was a slight one hee did not thinke so strict a one needfull as was prescribed So Saul thought Repentance needfull when Samuel came and told him what hee had done Yet saith hee Honour mee before the People hee cared not whether he had any honour before God or not so the people might honour him These be the foure Impediments in the Iudgement which hinder and keepe backe Repentance either that wee doe not finde our selues to bee sinners or though wee be sinners yet not so great sinners to require Repentance or though wee be sinners yet God is mercifull and can saue vs without our Repentance Or though wee must repent yet that there is no need of so strict a Repentance Now as there be these impediments in the Iudgement so there be also in the Affections diuers letts for although a man findes himselfe to be a sinner against God and his owne conscience and that there is no way of Reconciliation to come out of his sinne but by Repentance Yet he still findes impediments in his Affections to detaine and hold him from this so necessarie dutie The Impediments in the Affections Impediment in the Affections 1 Are first The loue of the world when men are so carried away with the loue thereof that they cannot attend vnto Repentance so taken vp with the cares of life and the hopes of pleasures prosite preferment and such like that they can neither come to this account reckoning of the soule with Repentance nor dare aduenture vpon it for feare of losing the benefites of a present life Such was the case of those who were inuited to Christs Banquet Math. 22. 5. Such also is our case wee are all so intentiue to these worldly affaires our Farmes our wiues our oxeâ— c. that we cannot come vnto Repentance which is the Banquet of our soules to attaine saluation Impediment 2 The next is The loue of our Pleasure that is men cannot abide the sober and sad things that belong to Repentance they must be merry they must haue their delights pastimes and deuices as Esay 22. 13. The Lord complaines that when he called to sorrow and mourning behold ioy and gladnesse killing of oxen eating of flesh and drinking of wine Thus pleasure is great a let Impediment 3 The third is The loue of our own Ease for men cannot endure to take any paines in prayer holy duties thing appertaining to the sauing of their soules they had rather lye warme in their soft beds then rise to religious exercises then goe to heauen in Elias fiery chariot It is said Math. 2. That when Christ was borne all Israell was troubled and why they thought Christ could not come into his kingdome without a great deale of trouble and it might be cost many of their liues so doe many now adayes shunne religion for their owne ease It is said Psal They despised the pleasant land and why did they despise it for it was a pleasant land indeed and a good land yea such a place as they could haue beene contented to haue inioyed it but because it asked of them so much paine trouble and in their sight hazard to goe to it
wisheth well vnto himselfe desires his owne peace and hearts ease as much as may bee Therefore when hee apprehends the fearfull iudgements of God due vnto him for his sinne euen the hatefulnesse of vile actions which hee hath committed the very conscience and horror of these things will make him many times weepe so that a naturall man may shed teares for sinne and yet not repent him of it as wee see in Esau Gen. 27. 34. He wept for the losse of his Fathers blessing and his birth-right and yet so farre from repenting of his sinne that at that same instant after his Fathers death hee resolued to kill his brother So the Holy storie affirmes of Saul 1. Sam. 24. 17. that when Dauid had cut off the lap of his garment when hee might haue killed him and when he had made his innocencie knowne to him Saul hee lift vp his voyce and wept and made confession of his sinnes before God and yet for all this chap. 26. wee see hee persecuted him againe euen against his owne conscience so we see hee wept for his sinne and yet neuer repented Hee confessed hee had done ill and that Dauid was more righteous then hee So Mal. 2. 13. The people of Israel is said to haue couered the Altar of God with their teares with weeping and mourning and yet for all that liued in their sinnes without Repentance and said wherein shall wee returne So it is cleere that teares are not alwayes a true signe of true Repentance For the most part all the Religion of the world is this that if a man can bring himselfe so farre not onely to be touched for sinne but also to weepe for it to shed a few teares by and by they thinke themselues to bee safe yea though they liue loosely and prophanely after but this is to build vp their comfort vpon a safe ground because as wee haue heard a man may shed teares for sinne and yet not repent it so that teares bee not alwayes the true companions of true Repentance Obiect But here it may bee that some who are willing to repent and ready to indeauour this way may obiect and say How can a poore Christian take any comfort in his Teares If teares bee not alwayes a true signe of Repentance Answ. I answer for all this that there bee two wayes whereby a Christian may finde comfort in his teares 1. Hee must looke into the causes of them 2. Hee must looke into the Effect and fruit of them Hee must looke into the cause and fountaine from whence they flowe whether it bee for feare of damnation and of hell torments hee weepes or not for these may make a wicked man much to be astonished for the time and repent of his sinne as Act. 24. 26. so the children of Israel when the Lord told them that they should not enter into the land of Canaan repented of their sinnes and did weepe before the Lord but the cause was the iudgements and scourge of God vpon them being chafed by the Amorites Deut. 1 45. so that a man may weepe to no purpose for the iudgements and punishments that follow sinne but when a man can weepe for sinne because it is sinne which indeed would bring him vnto Repentance because hee hath offended so good a God displeased so gratious and so mercifull a Father done that which is prophane and vnseemly in his sight then wee may haue ioy and comfort in our teares So wee see in the example of the Prodigall sonne Luke 15 21. he more lamented that he had offended so good and louing a Father then for the losse of his money then for all the miserie which was vpon him and hardnesse hee had sustained yea I say all this did not so much grieue him as that hee had offended his good Father The like wee see by Dauid Psal. 51. 4. saith hee Against thee onely haue I sinned did hee sinne onely against God hee had also sinned against Vriah Barsheba against the people and against the peace of his owne soule Yet aboue all his greatest griefe was for offending his God a God that had dealt so bountifully with him in his aduancement and mercifully in his preseruation and so by the consideration of the cause wee may receiue comfort in our teares when wee consider from what motiues they proceed and principally moouing Causes Secondly a man that would haue comfort in his tears must looke vnto the Effect and fruit of them for if a man doe so weepe for his sinnes as that by and by hee be ready to fall into and commit the same sinnes againe and that as greedily and carelesly as hee did before then it is to bee feared that the watrie teares shed here is but a beginning of that euerlasting weeping and mourning in hell But if a man doe so weepe for sinne as that thereby hee is made more watchfull ouer sinne more to hate it carefull to resist it more willing to weaken the sudden power thereof in himselfe then a man may haue comfort in his teares as it is 2. Cor. 7. 10. 11. For godly sorrow worketh Repentance to saluation not to bee repented of c. For behold this that yee haue beene godly sorrowfull what care it hath wrought in you what cleering of your selues c. So then you see there are two sorts of teares First Teares of prophane men for they haue their Teares too but there is small comfort in them a man is neuer the better for such teares they are seldome put home to the conscience nor is the life reformed by them they leaue no steps of goodnesse nor prints of Grace behinde them Secondly the teares of the godly bee indeed sorrowfull teares but they are mightie and quickning like Aqua fortis which make strong and lasting impressions of vertue and of grace which leaue a seed and â—…it behinde to worke vpon their soules and conscience Thus much of the first Conclusion the second is this Conclusion 2. Euery one that commits sinne hath iust cause aboue all Conclusion 2 things to shed teares for the same This is proued first By Reason Secondly By Example for there are three things which will make a man to shed teares 1. For the losse of some great good 2. The feare of some great euill 3. The sence and feeling of some grieuous paine Now in all these cases a man hath cause to shed teares for sinne First In regard of the great losse that comes by sinne worldly men as wee know will weepe for the losse of children goods lands and such like but all the losses of the world are not comparable vnto the losse which comes by sin for it is neither of children goods or lands but by sinne we lose the fauour of God all our parts of that wee haue in Christ heauen and happinesse yea wee faile of Gods blessed presence for euer and so of all losses the greatest comes by sinne So that
say wherein haue wee sinned or if men know sinne to bee sinne yet they mistake they thinke great sinnes are but pettie ones and small ones they esteeme to bee nothing at all not worth the grieuing at because for the present they paine not as a man hauing a bleeding wound hee sees not passes it ouer vntill hee faints it proouing deadly if not stopt and cured Againe another cause is Hardnesse of heart which for all the Regenerate are in part sanctified we are subiect vnto therefore though some in Repentance bring forth teares yet a number for their liues cannot shed any one teare for sinne vntill God by an especiall worke conuert and turne the Heart vnto him by an especiall operation of his blessed Spirit and power of Grace The want of this tendernesse wee see made the Prophet in the name of the Church crie out Isa. 63. 17. O Lord why hast thou made vs to erre◠from thy wayes and hardened our hearts from thy feare Yet I must needs say there is great difference betwixt that hardnes of heart in the godly and in the wicked for that of the former is sensible full of paine griefe sorrow mourning yea there is a particular sorrow for that hardnesse felt besides that of other sinnes but that which is in the wicked is insensible they are neuer thorowly touched or affected with a feeling of their sinnes and so neuer weepe or sorrow for them The fourth Conclusion is Conclus 4. That a man may truly repent him of his sinnes though he cannot weepe or shed a teare for them Which I prooue thus They that can mourne for their sinnes and in compunction of soule make vse of the death and passion of Christ may truly repent but a man may mourne for his sinne and do thus and yet neuer shed a teare therefore a man may truly repent without shedding of teares for teares are not alwayes a signe of true repentance As we see Acts 2. 37. where it is sayd those Converts were pricked in their hearts not pricked in their eyes for a mans heart may be pricked and ouerwhelmed with griefe and yet not weepe or shed any teares So wee see the Publican Luke 18. Hee could not weepe but hee was humbled and cast downe in the sense and feeling of his sinnes Lord saith he be mercifull to me a sinner So in like manner we doe not read that the Theefe vpon the Crosse did weepe or shed any teares yet hee confessed his sinnes and was inwardly grieued for them So we see a man may truly repent who sheddeth no teares For as a Wine vessell without vent is readie to burst so the lesse weeping many times the greater is the sorrow and the heart so much the more ouerburthened Teares are as a vent which when they are not and the heart this way allayed and eased the inward griefe is so much the more excessiue and great The fifth Conclusion is Conclus 5. That there is hardly any man liuing that hath truly felt the worke of Grace in himselfe but at one time or other if God let him liue any time hath or shall in some measure shed teares for his sinnes Euer excepting those men whom their naturall hard and drie temper of their eyes disableth perpetually from all teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Conclusion I will first open and then in time confirme it yet assure your selues of this That euery one cannot weepe in their repentance and first Calling vntil it please God to infuse more grace and smite the heart Yet though at first they doe not wait a while and in continuance of time or when God sends some great affliction or judgement vpon them you shall see them come to teares and weepe for their sinnes As a man that is stricken with a sword the bloud doth not alwayes by and by follow So it is with the smitten conscience of a wounded sinner there is feare astonishment and amazement many times before weeping and yet afterwards teares may come abundantly as bloud after a wound But to my promise now which was first To open the Conclusion secondly To explaine it First then I say That hardly is there any man liuing but he hath or shall shed teares for sinne if God haue a purpose to saue him Therefore howsoeuer one may goe away at the first rejoycing like Lydia at her first conuersion and like the Eunuch in the Acts yet at one time or other they shall weepe and mourne for their sins though I would haue you remember that I do not exclude any from the hope of Heauen and state of true penitencie that shed no tears for sinne for so I haue shewed the case may be though seldome heard of Dauid sayes Psalme 37. 25. I haue beene young and now am old yet haue I not seene the righteous for saken nor their seed begging bread And yet poore Lazarus died a begger and was carried by the hands of the Angels into Abrahams bosome Now Dauids meaning is not that there was none of the righteous or of their seed that did begge their bread but that it was a rare thing that hee had not seene it in his dayes or in an Age So wee may say of this point It may bee a man may bee truely conuerted and yet neuer shedde a teare in his life but it is a rare case no ordinarie thing it is that which seldome falls out one of a thousand but that at one time or other they are so pressed with their sinnes Againe secondly I say that true teares are not to bee commanded by vs but are an effect of Gods grace wrought in man as Zach. 12. 10. And I will poure vpon the house of Dauid and vpon the Inhabitants of Ierusalem the Spirit of Grace and supplication and they shall weepe c. That is they shall mourne and lament as a man that mourneth for his owne sinnes nature may make a man mourne for the losse of his children friends goods wife and such like but it is onely the Spirit of God of Grace that can make a man shed teares for his sinnes so that a man may bee a naturall man an vnregenerate man an vnconuerted man and neuer shed a teare for his sinnes all his life long though hee bee a most wicked liuer But if the Spirit of Grace once worke vpon his heart hardly but at one time or other his heart will melt and lament that hee hath offended God Thirdly I say if God let him liue any time in this world for a man may bee taken away immediatly vpon his conuersion as the cheefe vpon the crosse and then as hee wants time for other Christian duties so for this also but if God let a man continue any time then one occasion or other will bring him backe to the beholding of his sinnes cause him to afflict his thoughts repent throughly and so worke teares out of him yea bitterly to bewaile his sinnes
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
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