dead Palsie in which case a man shall haue all his senses benummed so as hee may die like a blocke without shew of iudgement or reason and yet for all this bee in a blessed state because though the state of his body bee changed yet the state of his minde and soule remaines vntouched Yet I doe not maintaine so saying as if all who died of these diseases died without comfort or that one may not die comfortably being thus visited yes it is most cleere that if a man be not wanting to himselfe and cast away the helpes which God giues him hee may die with comfort of whatsoeuer sicknesse hee dies of For of all deaths the most extreamely afflictiue is by fire this is accounted the sharpest and sorest of all bodily deaths and yet we see many of the Martyres haue shewed themselues very ioyfull and comfortable euen in the very flames The reason whereof is this The power of grace is infinitely greater then the power of nature as 1. Iohn 4. 4. Greater is hee that is in you then hee that is in the world as if hee should say the power of nature is the spirit of the creature but the power of Grace is by the Spirit of God now the spirit of God being greater then any created spirit whatsoeuer it comes to passe that the power of Grace brings the power of Nature vnto subiection and ouertopping those spirits and senses workes exceeding comfort euen in the houre of death as wee see when contrarie windes blow vpon a Ship that which is the strongest carries the ship away So because there is both nature and grace in vs and both blowe vpon the ship that is worke vpon our soules in this conflict that which is the strongest working most effectually preuaileth at the houre of death carrying the soule with it The second Generall Cause of want of comfort in the day of death is The decay of Grace for many times the people of God are negligent growe secure omit the meanes of growing in grace grow loose are not carefull to answer that expectation which is had of them leaue off diligence in hearing the Word and practise of holy duties quench the good spirit with following vaine delights giue way vnto temptations suffering them to take hold vpon them thus they breake out some one way and some another whereby it comes to passe that it is the good pleasure of God to correct this loosenesse though they thinke to shelter themselues vnder the Almightie as formerly but they cannot doe it wee see when Sampson had growne loose in his life hauing played the wanton and gone a whooring from God when after this the Philistims came vpon him hee thought to haue done as at other times but for his life hee could not for his strength was departed from him thus when some of Gods people runne out in their liues and venture on sin many times they smart for it at their deaths ere the conflict with conscience be ouercome and peace in the assurance of the forgiuenesse of sinnes be settled So 1. Cor. 11. 30. the Apostle shewes them For this cause many are weake and sicke amongst you and many sleepe so that oft times the cause of little comfort in death is by reason that men liue loosely and carelesly when they bee well So S. Paul saith 1. Cor. 15. 56. The sting of death is sin and the strength of sinne is the Law It is sinne that makes the sting of death to bee so grieuous painfull and bitter vnto vs so that is plaine the more loosely a man liues the more licentiously hee giues himselfe ouer to the world the more will death grate and sting him when hee comes to die Therefore if a man would lessen his owne paines in the day of death hee must looke to lessen his owne sin in his life because Death in death hath no sting but by the worke of sinne If a man haue an apparant hot burning Feuer the more hee drinkes hot Wines and feedes on fierie spices the stronger and more violent must his fitts bee where by the contrary the more sober and temperate hee is in diet the weaker still will his fittes bee euen so it is in death Death is like a powerfull fitt of an Ague if a man distemper himselfe before death and liue loosely and licentiously death will shake euery ioynt of him with mighty terrors and threaten to bring him to the King of terrors but if a man bee wise to weaken death by Repentance Humiliation holy prayer to God then though death may come yet the furie and strength of it shall bee much abated and so wee may haue comfort in the houre of death if we be carefull to watch ouer our liues The Third generall Reason is because of our indisposition at the houre of Death or in Death because men doe not then striue with themselues to stirre vp their Faith Zeale and the graces of God in them and prepare themselues with a good conscience to die for a man may haue Faith and Repentance and other graces of God in him and yet because hee doth not stirre vp those graces in him hee may die with little comfort A man in this case is like wasting coales couered ouer with ashes which must bee stirred or else they will die suddenly therefore when a man comes to die hee must stirre vp his faith hope repentance patience care loue and all the graces of the spirit euen as old Iacob Gen. 49. vlt. when hee came to die did reare vp himselfe leaned on his staffe and worshipped God though an old decrepid man and bedrid yet hee gat him vp vpon his knees turned himselfe and renewed his repentance so must a Christian man doe at the time of death stirre vp himselfe and prepare to Humiliation and to die in the Lord lest they want comfort in death which otherwise they might attaine to So wee see good Stephen amongst a shoure of stones that brayned him yet lift vp his eyes to heauen so as hee made all his persecutors amazed at his comfortable vision and was not here a man prepared to die Therefore let vs studie and pray in this case that God would helpe vs to rouze vp our selues against that time Hithertâ— haue wee so proceeded in this Case of comfort in Death that wee haue brought it thus farre that a man may truely repent and yet by occasions die with small comfort Now come wee to the next point the most obseruable of all the rest namely that There is a hopefull and likely way whereby a man may come to die with comfort if hee will not bee wanting to himselfe and neglect thâ—se meanes and helpes which God affoords him Now in this case there are two things to bee declared vnto you 1. That there is such a way 2. What that way is For the ground of the first I assume this That a Christian
Christ hath quite altred and changed the nature thereof so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp as it is Reu. 6. 8. Death went before and Hell followed after Now Christ hath dislinked and disioyned them and hath made a new vnion so that now death goes before and heauen followes after to the godly and faithfull And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden must not so much looke vpon the deepe waters as thinke vpon the place whither hee is a going so must wee doe in our iourney to heauen wee must not so much be terrified with the obstacles in our way as the benefites wee shall haue by dissolution freed from sin and to inioy the felicitie of the blessed for euermore yea and to consider that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome so stand the Angels round about the beds of the faithfull to carry their soules into heauen which is a maine benefite wee now haue by death for it is made to be the great enemie of sinne although by sinne it came into the world yet God hath so altered the former course as he hath made death the onely meanes to abolish sinne in his seruants this should make vs reioyce in the day of death considering whether death brings a soule fitted for heauen If a man should be sent for vnto the court to liue there and to receiue honour from the King if as hee entered there should stand a terrible grim Porter at the gate this man would not much feare the Porter being sent for to come to the King but cast his eyes on the Pallace and busie himselfe with the hopes of his entertainment at hand So when God sends for vs to liue with him in heauen though death be like a terrible grim Porter yet let vs not looke vpon his vgly face but cast our eyes to heauen and beyond that by considering the comforts of that place Thirdly wee must arme our solues against the feare of Death by considering that by death wee die to sinne and that death is the very accomplshing of our saluation Sinne brings all to death and God hath made death as I said a meanes to abolish sinne so that first death is the messenger of God Secondly it is the doore to let vs into heauen Thirdly it is the death of sinne Fourthly Death is a consuÌ„mation of our sanctification here in this world therefore a true penitent soule hath no cause to bee affraid of death Indeed the wicked worldling whose hope and God in his wealth hath great cause to be affraid of it because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together leauing him nothing of all his hundreds and thousands but a poore wooden coffin to lye in this makes him affraid of death And againe he is affraid of death because it is not a doore to let him into heauen but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer But a godly soule who hath his place made his sins repented of who hath liued a watchfull life ouer his heart and wayes hath now no cause to be terrified but rather as Christ speakes To lift vp his head and reioyce knowing that his Redemption drawes neere and that his saluation is now neerer then when he first beleeued So that a Christian vntill death come may truely say Morior dum non morior I die whilst I doe not die Thirdly a man that would die well must labour to weaken death betimes If a man were to fight a combat with an enemy for his life hauing the dyeting of him a weeke before the combat or more I hope no man thinks but that it were good policie to make his enemie so feeble and poore that hee should not be able to strike a stroke to hurt him So euery man and woman liuing must haue a combat with death and yet this is a great mercie of God shewed vs that wee haue the dieting of death so that we may weaken it if hee will and abate his strength Our good life weakens him and our sins giue strength vnto him Therefore if we haue any care of our estate let vs prouide to weaken him before wee come to the combat that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson when they perceiued that his strength lay in his haire by and by they cut off his haire and made him as feeble and weake as other men So must wee doe intending to weaken the great strength of death wee must labour to finde wherein his strength consists and finding that it lyes in our sinnes wee must then as Daniel speakes breake off our sinnes by righteousnesse indeauour to remooue them as soone as may be Wherefore I exhort euery one of you who hope for the fauour of God to repent you of your sinnes and set a worke the power of grace that so you may attaine for your comfort to finde Death weakened in the day of Death LECT XII V. THE CASE OF REpentance of comfort in Death NVM 23. 10. Let mee die the death of the righteous and let my last end bee like his IT is one thing to stand a mile off and shew a man a towne or a countrey and another thing to take him by the hand and bring him into the gates and so carry him from street to street from place to place not onely shewing the thing a farre off but a part of the glorie of the same so in this present Treatise which wee haue in hand it is one thing to tell you that there is a way whereby the righteous may obtaine to die well if they will not neglect it and another thing to take you by the hand and goe with you from field to field from particulars to particulars till wee haue put you into the gates of heauen The one wee haue done out of the abilitie God gaue and now wee desire to performe the other The duties of Preparation I shew consisted of fiue seuerall heads First that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death Secondly that a man in this case must arme himselfe against the â—eare of death Thirdly that a man must learne to weaken death betimes Now wee goe on Fourthly Hee who would die well must begin to die betimes hee must die daily as the Apostle professeth of his owne practise 1. Cor. 15. 31. I protest by our reâ—oycing which wee haue in Christ Iesus I die daily So must wee doe wee must bee a dying daily muring our selues to death before death come Quest. But how shall this be done Answ.
the Scriptures to our selues not reading them as strange stories that concerne vs not But to think that we shall finde him the same God to vs in our troubles prayers sinnes and repentance which Abraham and Dauid and Iob and Iacob haue found him before vs Iam. 5. 11. Fiftly if wee insist and dwell longest vpon those places which meet most with our corruptions Sixtly if wee meditate of it afterwards and lay vp that which wee vnderstand and aske of that which wee doe not Acts 8. 34. Praying to make it profitable Qu. What is the sixt Helpe A. To reade twice or thrice in a weeke as our leisure will afford those places of Scripture which concerne our particular calling to consider with what faithfulnesse we haue walked in the duties that are there commanded As he that is a seruant to peruse those Scriptures that lay downe the duty of a Seruant and he that is a Master those places that describe the duties of a Master This will bee a great aduantage to godlinesse to haue the Lord so often calling vs and ringing dutie continually in our eares Deut. 17. 18. 19. Qu. What is the seuenth Helpe A. To be alwayes meditating on good things and set the minde on worke in holy thoughts especially to consider the cursed estate of the wicked to auoide it and the happie estate of the godly and to be heartened to the like Psal. 119. 97. Q. What difference is there betweene the state of the godly and of the wicked A. Great difference while they liue but greater when they die For the godly die like lambes they make a sweet close they fall asleepe in the armes of Christ Whereas the wicked die like hogges that goe grunting and whyning to their death so they struggle for life and sticke to the world and are loth to die Numb 23. 10. Q. What is the eighth Helpe A. To make an holy vse of our Troubles to remember they are as whippes in the hand of God to scourge vs home to him Psal. 119. 67. Qu. How is this declared A. By a Similitude For if a sheepe runne from his fellows the sheepheard sets forth his dogge after him yet not meaning to weary the sheepe but to hunt him home to the flocke againe So when we wander astray away from God the great sheepeheard of our soules sets out his dogge after vs sometimes pouerty sometimes sicknesse sometimes dearth of corne to chase vs from our sinnes and to driue vs to God againe Qu. What is the ninth Helpe A. To bring our selues oft in rememberance of the vowes and couenants which we haue made with God and to call vpon our selues for the performing of them For if it be dishonest to breake with men how much more if wee shall not keepe touch with God Psal. 66. 13. 14. Q. What is the tenth Helpe A. To vse the company of the godly that we may bee the better by it Psal. 119. 63. Q. What good is gotten by it A. First Wee are thereby prouoked to bee like them As Saul a wicked man falling into the company of the Prophets and seeing how godly they spent their time was made ashamed of his owne life and began to prophesie with them 1. Sam. 19. 24. Secondly we haue our benefite in all their gifts wee are the wiser for their wisedome and their zeale kindles ours as one candle lights another Prou. 13. 20. Thirdly we are therby kept in some compasse and our corruptions nipt in the head that they dare not stirre Iosh. 24. 31. Fourthly we fare the better many times for their sakes God reuealing that to them which he would not haue done to vs 2. Kings 3. 14. Qu What is the eleuenth Helpe A. To withstand and auoyd all the lettes which may stop and hinder vs in our Christian courses be it pleasure or profite or company or friend away with euery thing that may hinder vs from Christ Math. 5. 29. Q. What is the last Helpe A. To bring this to euery dayes practise that our whole life may be nothing else but a walking with God and a continuall iourneying towards our heauenly home 1. Tim. 4. 7. Q. What is required in the daily Practise A. First a certaine Preparation to the day and then the holy spending of the day it selfe Q. Why is the Preparation needfull A. Because as a man in time of a common plague taketh somewhat in the morning next his heart to keepe out the infection So the world being mightily poysoned with sinne the Christian must lay some good thing next his heart else euery thing that he deales in will infect him Psal. 119. 148. Q. What is the first thing wherewith wee must begin the day A. Wee must seeke to awake with God to haue our mindes running on him as soone as we looke vp For wee cannot awake so soone but with Gods Blessing and Gods Mercyes be vp afore vs And therefore let God be in the beginning of our thoughts and let him haue the first place in the day Marke 1. 35. Q. What are wee then to consider of A. That wee haue slept more sweetly vnder the Lords defence then if we had had Iron walls and Brazen doores to defend vs When we were fast asleepe and could not watch our selues then the Lord watched ouer vs and he set a guard of Angels to keepe vs. And therefore seeing we haue rested with such safetie vnder Gods defence let vs thanke him for his mercy and seeke to diue vnder the wing of the Almightie and to goe shadowed with the hand of his protection all the day Psal. 17. 8. Qu. What are wee to consider else A. That we rise the seruants of God as wee went to bed and therefore that wee must spend the day in his seruice not in doing what we list but in performing those duties that hee requireth For seeing this is the cause why we were borne and why God lets vs liue here in this world that wee may serue him Wee are to thinke euery morning when we rise that God lets vs liue one day more but to haue one dayes seruice more at our hands and if he let vs liue another day it is but to haue another dayes seruice at our hands Therefore as our seruants get vp to doe our businesse so must we rise to doe the Lords 1. Cor. 15. 34. Qu. What are wee to doe then A. Then we are to take a view of our worke to cast in our heads what are the dayes wherein we must spend the day The consideration of our owne state and calling will soone lead vs to this For many times we are to thinke I am a Christian and therefore I must spend this day like a Christian I am a Father and therefore I must peforme the duties of a Father I am a Preacher or a Master or a Seruant c. Luke 14. 28. Q. What learne wee by this A. That it is not possible for
vnlesse he had taken vpon him the weake nature of man he could not haue suffered for vs 1. Tim. 1. 17. Secondly because man had sinned and therefore it was needfull that man should suffer for sonne Heb. 2. 16. Thirdly that he might be the more pittiful and tender to vs hauing felt in himselfe the many weaknesses and infirmities that our nature is subiect to Heb. 2. 17. Q. How did Christ become man A. He was conceiued by the Holy Ghost borne of the Virgine Mary Q. How was he conceiued by the Holy Ghost A. The holy Ghost sanctified the flesh of the Virgin and therefore created the Body of Christ without mans helpe Luk. 1. 35. Qu Why was he so conceiued A. That he might be pure from originall sinne in his conception Heb. 7. 26. Q. Why was he borne of a Virgin A. That his strange birth might moue men to looke for some strange worke at his hands Isa. 7. 14. Q. What Heretiques are rebuked by this Article A. Simon Magus schollers who denied that Christ was come in the flesh and therefore are called Antichrists 1. Iohn 4. 3. Secondly the Ualentinian heretiques of old and the Anabaptists of late who affirme that Christ brought his body from heauen with him and so passed through the wombe of the Virgin as water through a Conduit Pipe contrarie to the Scripture Gal. 4. 4. Q. What doe the rest of the Articles concerne A. The execution of Christs office whereof there are 2. parts 1. His Humiliation 2. His Glorification Q. What is the first degree of his Humiliation A. Hee suffered vnder Pontius Pilate Q. Why is no mention made of his life but of his sufferings A. Because his whole life was nothing but a suffering his Passion began at his birth and from his cradle he was weeping towards his crosse Qu. Why is no mention made of his miracles A. Because we haue more benefit by his suffering than by all his miracles his miracles benefited onely to those that liued in that present age with him but the vertue of his suffering reacheth downe to vs 1. Pet. 2. 24. Q. Of whom did Christ suffer A. Of all sorts of men hee that came to saue all had all against him the Iewes against him and the Gentiles against him the Priests against him and the People against him the Souldiers against him and the Theefe against him yea and his owne Disciple too Q. What did Christ suffer A. All the punishments that were due to our sinnes Pouertie Hunger Contempt Shame Whipping and buffetting and the Wrath of God which was greater than them all Q. Why do the Martyrs suffer so cheerefully and Christ so heauily A. The Martyrs though they felt paines in their bodies yet they were infinitely comforted in their soules but Christs inward sorrowes were more than his outward paines Mat. 26. 38. Qu. For what cause did Christ suffer A. He suffered for our sinnes we are they that caused the death of the Sonne of God as we increased sinne so the torments were increased vpon him Isay 53. 5. Qu. What was this Pontius Pilat A. He was the gouernor of Iewrie Deputie to Tiberius Caesar Emperor of Rome Luke 3. 1. Qu. Why is he here mentioned A. To shew That the Sceptar was now taken from Iudah and therefore this was the time wherein Christ should come Gen. 47. 10. Q. Why was Christ condemned of Pilat A. That we might be acquitted at the iudgement seat of God Christ hauing borne the whole penaltie of our sinne Q. What was the second degree of Christs humiliation A. He was crucified Qu. What kind of death was that A. It was a most painful death and a most infamous death Q. How was it infamous A. It was infamous two wayes first By Gods Law Gal. 3. 13. Secondly By Mans Law because none but base and vile persons were adiudged to the Crosse. Q Why did Christ suffer such an infamous death A. That we might see what an hatefull thing sinne is in Gods sight which could no otherwise be expiated but by such a fearefull and infamous death of the Sonne of God There is not the least sinne that we commit but it cost our Sauior Christ the dearest bloud in his bodie Qu. What learne wee by this A. To account no sinne little seeing the least we haue cost our Sauior Christ not a little paine Qu. What other reason is there A. It meruailously commends our Sauiours loue That Christ performed not some sleight matter for vs but vnderwent a most vile death the death of the Crosse in our behalfe Phil. 2. 8. Q. When was Christ crucified A. At noone day that all men might see cleerely life saluation lifted vp vpon the Crosse Ioh. 3. 14. Q. Where was Christ crucified A. Without the Citie to shew that wee must goe out from this world if we will be partakers of the Crosse of Christ Heb. 13. 13. Q. Who did crucifie Christ A. The Iewes who longed for Christs comming yet killed him when they had him 1. Thess. 2. 14. Q. What miracles were done at it A. There was darkenesse from high noone till three of the clocke God put out the candle of heauen that man might leaue worke When Man would not blush the Sun was ashamed and hid his face When mens hearts would not quake the earth quaked for feare and when mens hearts would not rent the vaile of the Temple rent in twaine Mat. 27. Q. What was the third degree of Christs humiliation A. His death Q. Why did not Christ come downe from the Crosse as the Iewes would haue had him A. If Christ had come downe from the Crosse the Iewes would haue haled him to it againe and so the condemnation would haue been the greater If Christ had come downe he had left the worke of our redemption vnperfect and therefore howsoeuer it might haue beene much for Christs honour to haue come downe yet tendring our good more than his owne honour hee was content with shame and reproch to stay still vpon this Crosse. Christ shewed then a greater miracle than that if they would beleeue For it was more to rise from death after they had killed him than to come downe from the Crosse when hee was aliue Q. How did Christ die A. He died a voluntarie death and a holy death Q. How did Christ die a voluntarie death A. He died not with extremitie of paine as others doe but he willingly yeelded vp his life when he could haue liued longer if he would Ioh. 10. 18. Q. How did Christ die an holy death A. Though hee had many sharpe conflicts before his end yet he made a sweet close in so much that the Centurion was more mooued with his sweet death than with all the miracles which he had seene Mark 15. 39. Q. Why did Christ die A. To free vs from eternall death for vnlesse Christ had died on earth we had died euerlastingly in Hell Q. Yea but
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
wherin this fellowship consists A. In communicating our gifts and Graces to the good and benefite one of another For as the eye sees not for the good of it selfe alone but for the comfort and benefite of the whole body Euen so we haue our part and profite in the gifts and graces bestowed vpon others 1. Cor. 12. 6. 7. Q. What learne wee by this A. That as one candle lights another So one man must bring on an other vnto God Qu. What is the last thing wherein the Communion of Saints consists A. It consists in the communicating of the good things of this life to the mutuall helpe and comfort one of another accordingly as God hath enabled vs Acts 4. 32. Qu. What gather wee of this A. That they who are wholly taken vp with the care of their owne good and doe not by loue goe out of themselues to the comfort of their brethren whatsoeuer they pretend yet they belong not to the Communion of Saints indeed 1. Cor. 12. 26. Qu. What is the second Benefite A. Forgiuenesse of Sinnes Qu. What are wee to beleeue concerning this A. Foure things First that the Church hath her Sinnes Euen the godliest in this world Not onely they who walke with no care But euen they who set a most narrow watch ouer their waies and that not some veniall and petty sinnes but euen deadly wounds wherof without the fauour of God they might surely die That thosesinnes how great soeuer they are are Freely forgiuen and pardoned in Christ. So that Gods people after Faith and Repentance stand as cleerely discharged of them as if they had neuer committed them That God forgiueth not onely the guilt of sinne but also the punishment of it For punishment is not due but in regard of the guilt of sinne And therefore the guilt ceasing the punishment must also cease with it Lastly the godly cannot commit the sinne against the holy Ghost it being vnpardonable and the sinnes of the godly being all pardonable and pardoned in Christ. And therefore howsoeuer they may sinne of ignorance and of weakenesse yet they neuer sinne willingly stubbornly and presumptuously against God Qu. How am I to apply this Article to my selfe A. By beleeuing that I haue many sins aâ—d those so great that without the Lords mercy I may bee iustly damned for them Secondly that all these sinnes are forgiuen in Christ so that I shall neuer bee challenged for any of them Thirdly if God punish mee at any time it is not for my sins which be pardoned but either for my tryall or to keep downe the corruptions of my heart that they breake not out Lastly that howsoeuer I may fall of infirmity yet I shall bee so-strengthened in grace that I shall neuer wilfully and purposely oppose my selfe against the Lord. Q. What are the benefites which God will bestowe vpon his Church in the world to come A. Two The Resurrection of the Body And Euerlasting Life A. What are wee to beleeue concerning the Resurrection A. Foure things 1. That the body shall rise againe 2. That the same body shall rise againe 3. That it shall rise a glorious body 4. That it is the priuiledge of the godly onely to rise so Q. How know wee that the body shall rise A. By the Scripture and by the power of God Mar. 12. 23. Qu. What Scriptures proue it A. Dan. 12. and Ioh. 5. 28. 29. Q. How is it proued by the power of God A. Because it is as easie for God to raise man out of the dust as it was at first to make him of the dust It is easier to raise man then to make him For as when a house falls the stones remaine and the timber remaines onely it wants the forme and fashion of an house So when a man dyes the soule remaines and the body remaines at leastwise the bones the spar and chiefe rafters of the house and therefore they may the more easily be knit together and fashioned againe Q. Why shall the same body rise A. Because it were iniustice to punish that body for sinne that had neuer committed sinne and to crowne another body with Christ and not the same that had suffered for him Q. How shall it rise a glorious body A. First it shall rise immortall hunger and thirst and cold and sicknesse and death shall no more preuaile against it Secondly it shall rise in perfect state The Power of God supplying all those members that now bee wanting hee that lacked in eye shall then receiue an eye and hee that lacked an arme shall then haue both armes restored Thirdly it shall rise more beautifull then it was at first For hee that is now crooked he shall bestreightened and hee that is now weake shall be strengthened and hee that is too bigge shall bee lessened And hee that is foule shall shine like the Sun in his strength Fourthly it shall rise a spirituall body readie and willing to doe any duty that the Spirit shall enioyne Q. Shall not the wicked rise too A. Yes they shall rise but it were better for them if they might neuer rise if they might eye as a dogge or a toade dyes They shall rise but it is that their torments may be the greater their bodyes also then feeling as much as now their soules feele Q. What is the last benefit A. Euerlasting life Qu. What are wee to beleeue concerning it A. That the state of gods people shall bee infinitely more happy in Heauen when God shall bee all in all raigning immediatly in his Saints Q. What learne wee by this A. That wee are set in a better state by Christ then we lost by Adam For by Adam wee lost but an earthly Paradice but by Christ wee haue recouered an heauenly for it Q. What else doe wee beleeue of this point A. That this happie estate of Gods People shall bee for euer the comfort of it increasing rather then abating any whit Q. Declare this A. In the delights of this world the greatest ioy is at first as when a man comes out of the cold to a good fire after his ioy abates by little and little vntill at length hee bee weary of it But when a man hath beene in heauen a 1000. yeares hee shall finde as much ioy and contentment as the first houre that hee came thither Q. Shall not the wicked rise to euerlasting life A. No For theirs is an euerlasting death they are euer dying and yet can neuer dye euer consuming and yet can neuer consume euer burning and yet can neuer burne like the Salamander that liues in the fire Q. How may a man attaine to Eternall life A. Onely by a liuely faith in the Sonne of God when a man stands perswaded in his heart through the holy Ghost that this is a chiefe part of Christs purchase which without the high price of his blood wee could neuer attaine Q. What are the meanes to strengthen Faith A. Three The
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
I answer by mortifying our flesh and newnesse of life euery affection must bee humbled and receiue a little death This world must bee the schoole wherein wee must learne to die for it must teach vs by the word of God to set the lesse by this world and all worldly things Surgeons when they come to cut off armes or legges they first tye them hard many dayes before and so stop the course of the blood that what they take away may put the Patient to no paine euen so must a man doe first stop the course of these worldly pleasures whereby hee may bee inabled with comfort to leaue them all when God calls him Secondly it must teach vs patiently and fitly to carry this great crosse of death for a man that would inure himselfe to carry a great burden hee must first inure himselfe to carry the lesser so it is in death to go through this coragiously and well one must first accustome himselfe to beare the lesser crosses and smaller troubles incident in this our fraile life for if hee cannot indure the smaller crosses and as Ieremiah speakes runne with the footmen how shall one be able to indure the greater afflictions and runne with horses in terrible ouerflowings Thus hee who would die well must die daily euery crosse trouble or change must bee as a day of death vnto him Fiftly in this case one must often pray vnto God to take away the bitternesse of death as the Author to the Hebrewes speakes Christs practise was Heb. 5. 7. Who in the dayes of his flesh when hee had offered vp prayers and supplications with strong cries and teares vnto him that was able to saue him from death and was also heard in that which hee feared If then Christ with many cryes and strong teares prayed God instantly and earnestly to take away that cup from him so must euery true Christian be content to goe into his chamber or closet there heartily and earnestly to pray vnto God to take away lessen and â—…gate the bitternesse of the paines of death If one thus doe constantly beleeue it hee shall finde great comfort in the houre of death When the people had light vpon the bitter waters of Marah yea so bitter that they could not drinke them Exod 15. 15. as Moses saw the people in this extremitie God shewed him a tree which when Moses had cast a little of it in the water by and by it became sweet euen so must wee pray vnto God that into the bitter cup of our death hee would cast in a little of the sweet wood of the crosse of Christ I meane a little spirituall comfort in and through his gratious promises and then as hee endured his sorrow and sweates so the sourest death shall become most easie vnto vs. Thus hauing declared vnto you the duties of Preparation for death it remaines I shew you how to practise the same Wee reade Math. 19. 22. when the rich man came to Christ desirous to know how hee might attaine eternall life and Christ had told him that for attaining thereof hee must sell all hee had and giue to the poore he went away sorrowfull So it may be that many who come hither to learne how to die when they heare that it must cost them so deare that there is so much adoe about it and must indure a great deale of labour and paine will bee content neuer to goe about it And yet as the wise men tooke a long â—ourney with a great deale of trauell and paines to finde out Christ Mat. 2. 10. whom hauing found they were exceeding glad and joyfull so whosoeuer he be that labours and takes much paines to die well hauing once attained the same the joy of so comfortable a passage at such a pinch wil make him rejoyce and think all his labour and paines well spent The next thing to be considered is Secondly That there must be a holy disposition at the time of death For though a man haue made preparation for it yet if he doe not holily dispose himselfe when he comes to die he may want the blessing of a comfortable and quiet death As when qualmes come ouer or vpon a man if he haue Aquavitae Rosasolis or other comfortable waters by him he may be refreshed and reuiued but if because of some couetous humor or neglect he let the bottles hang by neither tasting or applying any remedie it is all one as if he had beene without them So it may be with a man at the time of death he may haue the warers of good wishes by him prepare himselfe for God and pretend before hand to receiue comfort in his sickenesse yet if hee let them lie by and applie them not that is stir them not vp in himselfe for all his preparation he may find little or no comfort at death Therefore there must be a spiritual excitation and stirring vp of the graces of God at that time the rather because that is the last act of our life the last part we shall play vpon the stage of this world Saint Paul 1. Cor. 15. 26. calls it The last enemie that shall be subdued is Death c. Therefore because Death is the last of our life we should haue a speciall care to act performe that well A good Mariner who hath carried a ship well two or three yeres through the raging seas will especially double his care for her safe landing that she do not miscarrie when she as readie to enter into the Harbour Euen so a man who hath well disposed of the little barke of his body fiftie or sixtie yeares through the troublesome seas of this world must haue a great care to lay it downe well at the day of death or else he shall staine all his former cunning and knowledge Thus you see there must bee a holy disposition in Death which consists in six things First That a man bee willing to die when the time is come that one doe not then hang after the world and desire to tarry longer when God would haue him depart by appointment As a marchant who sends his factor beyond seas to traffique for him hee must be contented to tarrie there or returne at his masters pleasure So must wee doe because wee be all seruants of almightie God sent hither into this world to bee imployed about his businesse as long as hee will haue vs Therefore when he sends for vs wee must bee willing and readie to come home and giue vp our accompts though wee leaue all behinde vs. Thus our blessed Sauiour many a time deliuered himselfe from death and danger he went into Aegypt he fled into the wildernesse and many times auoided his enemies But when the time was come as wee see Iohn 18. 4. then he went out willingly to meet with death So Moyses desired that he might goe ouer Iordan and tread vpon the Land of Promise
wickednesse saying what haue I done And Isa. 9. 13 For the people turne not to them that smite them neither doe they seeke the Lord of Hosts So Ezek. 33. 31. And they come to thee as thy people commeth and they sit before thee as thy people they heare thy words but they will not doe them for with the mouth they shew much loue but their hearts goe after their couetousnesse Now there bee Three causes why the state of impenitencie is such a fearefull state to liue in Cause 1 First Because it bindes vs fast vnder damnation and brings vs vnto hell and in a manner shuts the doore of hell and death vpon vs being once there As we reade Reu. 20. 3. That the Angell layd hold on the Dragon that old serpent which is the diuel and Satan bound him a thousand years and cast him into the bottomlesse pit and shut him vp and set a seale vpon him euen so doth impenitencie deale with vs our sinnes fling vs into hell and when wee are there then comes Impenitencie and shuts downe the doore vpon vs ties vs in chaines makes all so fast that we haue no power or way to get out of the fearefull estate wee be in Therefore 2. Tim. 2. 26. indeauour and exhortation in this case is appointed Proouing if at any time God will giue them repentance that they may recouer themselues out of the sâ—are of the diuell who are taken captiue by him at his will So there is a promise that if at any time a man doe come out of the snares of the deuill and repent he shall haue mercie but it is very hard to be done Impenitencie being such a sinne as the Lord euery where cries out on as Amos 3. and Ier. 3. 3. And thou hast a whoores forehead thou refusest to bee ashamed So chap. 8. 6. No man repented him of his wickednesse saying what haue I done euery one returned to his course as the horse rusheth into the battell And Isa. 9. 13. For the people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts So Ezek. 33. 11. As I liue saith the Lord God I haue no pleasure in the death of the wicked but that the wicked turne from his wicked wayes and liue Turne yee turne yee from your euill wayes for why will you die ô house of Israel Cause 2 Secondly Because it makes voide and frustrates all the meanes of grace and Life As a man dwelling in some poore house comfortably with his wife and his children the Sun with his bright beames shining and breaking in vpon them if one stop vp the window and shut out all the comfortable beams there comfort is gone euen so it is when God brings the sweet beames of grace to shine in vpon the conscience of a sinner impenitencie puts a barre against them and shuts out all the light of the Lord and of grace that shines into our hearts so making all the meanes of Grace and of Eternall Life vnprofitable and fruitlesse vnto vs wherfore with the holy Prophet Dauid wee must beware of this feacefull estate that we may haue boldnesse to say with him Psal. 66. 18. If I regard iniquitie in my heart the Lord will not heare me This makes one shamelesse and obstinate as Math. 23. 37. How often would I saith Christ haue gathered thy children together euen as a Henne gathereth her chickens vnder her wings and yee would not Thus Impenitencie shuts out all-thriuing in Grace Cause 3 Thirdly Because Impenitencie brings the guilt of all our sinnes vpon vs It is true if we repent as it is Micah 7. 19. God will pardon all our sinnes and cast them in the bottome of the Sea But if wee liue in sinne without repentance this impenitencie will turne all our sins vpon vs at the day of Iudgement Thus doth it heape vp wrath vpon wrath against the day of Gods fierce indignation euen as a man heapes vp gold and siluer that is euery day adding and increasing it â—â—ll it be a great heape so an impenitent hard heart doth euery day heape vp and gather together by heaping of sinnes wrath vpon wrath against the day of wrath So that I may truely say with a learned man Better be the greatest sinner in the world and to repent it then to bee the least sinner and die in Impenitencie Which is the worst and most fearfull estate that may bee The vses of all which may be these Vse 1 First seeing the state of impenitencie is so dangerous Let vs pray to God often to deliuer vs from it that though through the corruption of our nature wee cannot choose but sinne yet we may see our sinnes bewaile and mourne for them and that wee may neuer come to that insensibilitie and deadnesse of spirit neuer to lament or bee sorry for them but to haue strength to remoue from this estate and rise vp as soone as may bee praying with the Prophet Psal. 119. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy Commandements Here you see was a going astray like a lost sheepe but this was such a straying as might be found out againe Vse 2 Secondly Seeing this estate is so dangerous Let vs labour to get out of it as soone as may be for howsoeuer our sinnes are multiplied by our corruption yet this sinne of impenitencie is more dangerous than all the rest and brings at last a fearefull despaire of mercie vpon vs. Therfore as the women going to the Sepulchre of our Sauior were careful who should roule away the great stone which lay at the mouth thereof So let euerie one of vs now say and bethinke our selues who shall roule away this great stone this hardnesse of heart this impenitencie this deadnesse and dulnesse of Spirit Therefore as Ierem. 31. 18. The Church prayes and confesses her failings so let vs pray Conuert vs ô Lord and we shall be conuerted and let vs vse the meanes diligently whereby our hearts may be touched and subdued to a true remorse and sense of sinne and the Majestie offended The second thing contrary to true repentance is Vnsound repentance This kind of repentance is When a man shewes a kinde of repentance but he does it not in such sort and manner as God requires it as Isa. 58. 5. Is it such a fast as I haue chosen a day for a man to afflict his soule Is it to bow down his head like a bulrush and to spread sackecloath ashes vnder him Wilt thou call this a fast and an acceptable day to the Lord It is Gods expostulation with his people as if he should say Is this such a Fast as I haue chosen I haue chosen fasting indeed and commanded it but you failed in the true meaning and manner of it I care for no outward shewes so much as the inward humiliation So the Lord hath chosen repentance
hand of God fel vpon Moses and Aaron because they failed in this duty Because said hee you did not sanctifie me in the eyes of the children of Israel you shall not bring this Congregation into the land that I haue giuen them Thus if God will so seuerely punish the neglect of his glory in his own deare children and seruants how shal they escape that are not so deare vnto him and yet are much more faulty in the same kinde The second part of this Petition is that as wee pray that we our selues may glorifie the Name of God So we pray that others may doe so also That the whole world may know and acknowledge the Goodnesse Mercy Wisedome Power and Greatnesse that is in God So wee are exhorted to doe by the Prophet Giue vnto the Lord the families of the people giue vnto the Lord glory and power c. Giue vnto the Lord the glory of his Name c. Ierem. 23. 16. saith he Giue glory vnto the Lord your God before he bring darkenesse ouer the land c. So that it is cleere we must not onely glorifie God our selues but also be carefull that others especially seruants and children vnder vs doe the like as we reade of Iob that because he was iealous of his childrens actions he offered sacrifice for them and the Lord himselfe saith of Abraham I know that Abraham will command his houshold to serue me Wherefore let vs cast vp this account with our selues that if of duty and conscience we serue God it is likewise our duty to prouide that our children and seruants doe the like Yee shall find many men that put away their seruants because they be idle stubborne carelesse and false vnto them but where is there one that puts a way a seruant because he is a swearer a blaspemer of the Holy Name of God a prophaner of the Sabboth c. This shewes that we haue more care of our owne workes and profit in particulars then of the Lords glory But true Christians should take another course and pray that aboue all things the Name of GOD may be Hallowed all the world ouer being diligent withall that all vnder their charge and gouernment do the like also Againe we pray in this Petition That though both doe faile yet that the Lord would maintaine the cause of his owne glory This shewes a sincere true affect on to the glory of God when we are contented that the Lord should doe that which is for his owne glory howsoeuer the matter light heauy vpon our selues as Christ said Father glorifie thy Name so say we Lord though it be by death though by my extinction abolishing though I suffer all paines though I indure the greatest misery that may be yet glorifie thy Name whether in life or death Thus when one can be contended to be exposed to all the mischiese in the world all the shame and disgrace that may be to set forth the honour of God if hee may be glorified by the same this shewes that such haue a desire of the glory of God and that this sincere affection commeth from the Lords mercy being powred into our hearts by his blessed Spirit whereby we can effectually cry out Hallowed be thy Name 2. PETITION Thy Kingdome come Petition 2 IN the former Petition we are taught to pray for the glory of God which is preferred before the Kingdome of God to shew that all our care must be for Gods glory Now in the next Petition we are taught to pray for the meanes of his glory that the Kingdome of God may come c. for then indeed God shall haue his glory when looking for the Kingdome of God it comes into our hearts to inable vs to performe his commandements and that we be alwayes ready to doe his will for vntill it be so God shall haue little glory or honour amongst vs so that first we pray for the glory of God and then for the meanes of his glory It is the error of the world to desire the End without the meanes The glory of God which is the End they would haue But the meanes of his glory which is the Kingdome of God to come and his will to be done this they care not for The wicked Iewes Isa. 66. 5. could say Let the Lord bee glorified which is spoken of all those who be worshippers of the true God So the Pharises Iohn 9. 24. were contented to say vnto the blindman Giue glory to God but they would not allow of Christ the meanes of their saluation for said they vnto him we know that this man is a sinner whereby it appeares that the common course of the world is to desire the glory of God without the meanes of his glory In this Petition also we may obserue three things First when we pray that the Kingdome of God may come It is in opposition to another Kingdome that is already in the world for the sinnes of men The kingdome of darknesse and of the Diuell which is a great and mighty kingdome and hath a number of proppes and pillars to vphold it as for the Kingdome of Christ there be a very small company to vphold it but the kingdome of darknesse hath a number of great ones to sustaine it whole swarmes of people in euery corner one would wonder at the multitude and at their conditions For howsoeuer men will say I defie the diuell and according to the custome spit at him yet as long as they doe the will of the Diuell practising workes of darkenesse there is no hope that by their indeuours they can aduance the Kingdome of God or labour that it should come vpon them Doth not either ignorance or blindnesse eate vp their soules so that they bee either lyars swearers adulterers fornicators couetous drunkards contentious c. wherein so long as they continue they be the very proppes and pillars to vphold and shouldor vp the kingdome of darkenesse and the Diuell Thus it appeares the Diuell is a great Monarch because the greatest part of the subiects in all Kingdomes serue him be obedient to him and disobedient vnto God they runne as the Apostle speakes Ephes. 2. 2. After the Prince that ruleth in the ayrel euen the spirit that now worketh in the children of disobedience So 2 Cor. 4 4. It is said That the God of this world hath blinded their mindes c. For as God spake the word and it was done saying Let there be light and there was light So the Diuell cannot so soone speake the word but by and by it is done by worldly men He can no sooner say let there bee an oath lye bribe quarrell fashion or wickednesse but by and by some one or other puts it in practise Thus he rules like a God in this world a great pitty it is that men should so be deceiued for God will pull downe the Kingdome of darkenesse and set
like vnto a man that hath been deadly sicke and now is so on the mending hand that he is peraduenture able to creepe abroad with a staffe yet not able to do the tenth part of the businesse that he sees he should and at sometimes was wont to doe Thus it is with the best of vs all whilst we liue here though the Kingdome of Christ be come amongst vs yet had wee need to pray that it may more and more come into our hearts that we may feele the strength and vigour of it to our endlesse comfort and full recouery of our health in Christ. Yea great reason there is why wee should thus pray for the Kingdome of Christ being that no Kingdome is comparable vnto his there being as much difference betwixt the Kingdome of Christ and other Kingdomes of the world as there is betweene Heauen and Earth and that for diuers respects First In regard of continuance for earthly Kingdomes howsoeuer they begin in glory yet by and by both Lord and Crowne and Scepter withall their glory falls into the dust But Christ is a King for euer and although he once ware a Crowne of Thornes vpon earth yet now he hath a Crowne of glory in Heauen and is in possession for euer Of whose Kingdome there shall be no end as it is Luke 1. 33. Secondly In regard of the saciety of his Kingdome For other Kings haue but rule ouer the bodies goods and liues of their subiects at the farthest But Christ he rules and gouerns the very hearts of them and inclines their wills to effect spirituall graces wherein the Kings of the Earth can neither satisfie themselues nor their subiects Christ will giue vs Crownes and make vs Kings also Thirdly In regard of the right and Iustice of it For though other Kings being sinners themselues can bee content to tolerate much sinne and prophanenesse yet Christ is so righteous and so iust a King that he will tolerate no sinne or iniustice whatsoeuer no not in Kings themselues of whom it is said Isa. 32. 1 2. Behold a King shall reigne in righteousnesse and Princes shall rule in Iudgement Fourthly In regard of the fruit and commodities of it for other Kings receiue Tribute from their Subiects but Christ giues a thousand things more then hee receiues he takes away death and damnation with his left hand and giues vs life and saluation with the right hand so both hands are full of blessings and store vs abundantly to the supplying of all our wants Fiftly In regard of administration and imployment of it for other Kings after they haue entred into their Kingdomes commonly sit still goe little liue at ease or at least seeke by all meanes they can to maintaine the pleasures of their liues and giue themselues to quietnesse But our Sauiour Christ doth most mightily rule and gouerne all things for tho good of his seruants watching ouer them to do them good night and day at all times and in all places preuenting them with mercies and working all his workes for their good great reason it is therefore that we should pray for the comming of his Kingdome Yet we must further know that we doe not onely pray for the Kingdom of grace but also for all good means conducting and leading vnto it for euery thing that may incite and helpe to the Kingdome of grace amongst vs. As for good Magistrates Ministers a pure right vse of the Sacraments holy discipline of Christ in the Church for the good gouernment thereof and for euery thing that may further this great worke of God amongst vs. So 1 Tim. 2. 1. Saint Paul wils that Prayers be made for all men and for Kings and Princes and for all that be in authority That vnder them we may liue a godly peaceable and a quiet life And Christ himselfe Matth. 9. 38. commands prayers to bee made vnto the Lord of the Haruest that he will send forth labourers vnto his haruest So you see it is our duty to pray for all the meanes which may aduance this Kingdome Worldly men can say they desire that the Kingdome of Christ may come though they care not a rush for Heauen or newnesse of life for the Word or Saints or Ministers or Holy orders of Christ without which there can be no Kingdome of Christ amongst vs. It was not onely a tyranny in Pharaoh to take away the straw from the people but also when hee had so done to require of them the whole tale of Bricke as formerly So it is the madnesse of the world they take away the Word and the Sacraments the holy gouernment of Christ and when they haue thus done yet they thinke to haue their whole tale of Bricke as much Patience Loue Humility Faith Obedience Sobriety Temperance and the like as if all these gracious and good meanes were entertained amongst them But wee must remember what the Scripture saith Where there is no vision there the people perish Therefore whensoeuer wee settle our selues to remaine any where as little Isaac said to his father when they went vp to the Mount Moriah Behold the wood and the fire but where is the offering So should we say wheresoeuer we goe to dwell Loe here is a Church good ayre a good house meanes enough to increase wealth but where is the Preacher and the meanes of grace for the saluation of our soules Vse Therefore seeing we ought and must pray Thy Kingdome come Let vs pray vnto God often that he would rule and raigne in our hearts so by his holy Spirit that sinne may no longer rule vs nor wee bee ruled by our selues but that God would rule and guide vs in all our wayes so that in all things we may be ready to submit our selues to the holy gouernment of God as Saint Paul writes That the peace of God may dwell in our hearts plenteously and with Dauid that God would guide vs vnto the day of death and then this will bring great ioy vnto vs as Zephaniah speakes when the King of Israel is in the midst of vs then we shall see no euill And withall let vs often remember to pray that there be no want of gouernment but that God by himselfe may rule and reigne in vs that though the world loue loosenesse and cannot endure this kingdome yet we may be plyable and yeelding to be ruled by it For as the blind-man is best and safest whose eyes being shut followes his guide so is euery Christian when they disclaime their owne wit reason and wisedome and are ruled and guided by God in all things Yea the people of God neuer thinke themselues better then when they be vnder the gouernment of God and submit wholly to his will and in so doing let vs not be discouraged for our weakenesse and wants for if we indeuour to doe this sincerely grace which at first in vs is like seed because it must
and too heauy for them to beare so the best is but a yoake and many times a heauy yoake too but in the sweet Kingdome of Christ there shall bee nothing offensiue to vs as it is saide of the Angels at that day And they shall gather out of his Kingdome all things that offend saith our Sauiour So it is said There shall bee no more sorrow Bees wee know bee driuen from their Combes and Honey with a little smoake euen so the vexations puthers and smoakes which wee finde on these earthly kingdomes should make vs all long for that happy Kingdome of Christ wherein there shall bee nothing to annoy vs. Thirdly Because earthly Kingdomes they yeeld vs peace and tranquillity but for a time onely for either they end or we end and so all comes to nothing But our happinesse in Christs Kingdome shall be for euer and euer for when we haue liued a hundred thousand thousand yeeres in the full inioyment of it wee haue more and more and more ages without end to possesse it therefore Heb. 12. 28. it is called a kingdome which cannot be shaken good reason then haue wee whose eyes he hath opened to behold this kingdome to pray especially and groane for it Now there be two wayes whereby the kingdome of God may come vnto vs. 1 Generally at the day of Iudgement 2 Particularly at the day of our owne death We pray for both these First that God would bee pleased to sold vp the times make an end of this world hasten the great comming of his deare Sonne Thus the Saints cry vnder the Altar How long Lord Holy and true dost thou not auenge our blood on them that dwell on the earth We know this kingdome of Christ cannot come but first there must bee a dissolution of this world when all the glory thereof must turne to nothing as Peter speakes The Earth and all the workes thereof shall be burnt vp God forbid therefore that the world or any thing in it should make vs loath to come to Heauen rather let vs be contented to suffer the losse of all so we come thither to enioy this happy and blessed kingdome of the Lord Iesus for which we are commanded to pray Which as we pray for so must we be carefull to fit and prepare our selues for it that when it commeth it may come to our comfort we all pray Thy Kingdome come But know O man if thou hast not fitted and prepared thy selfe for it if thou dost liue in thy sinnes if thou hast had no care nor regard of reconciling thy selfe to Christ for thy saluation if thou hast not beene throughly washed ouer and ouer in the blood of the Lambe Oh whensoeuer this kingdome comes I foretell thee in the Name of the Lord it will come to thy cost to thy ruine and vtter desolation in the day of Christ. Therefore consider of this all yee that liue in known sinnes without repentance yea pray I say that the Kingdome of God may come and oh what haue you to doe with the day of the Lord This comming shall be sorrow woe confusion darknesse nay Blackenesse of darknesse and tempest vnto you for euer and reiection from the presence of CHRIST but if you would haue comfort of CHRISTS comming liue well and be prepared for it with the Wise Uirgins hauing Oyle in your Lampes and your Loynes girded Secondly wee pray that though this generall comming be deferred yet that by death as by a close doore we may be let in into this kingdome So that whereas the men of this world desire nothing more then to liue still here hang as it were vpon the pleasures of this life sauour nothing but of earth and earthly contentments the true mortified Christian professeth another thing he desireth to leaue all and goe home to Christ as soone as may be So Iob If a man dye shall he liue againe All the dayes of my appointed time will I waite till my changing shall come c. and Paul Philip. 1. 23. professes I desire to bee loosed and to bee with Christ which is best of all It is true indeed that no man may desire the day of death out of discontentment with life because of the trouble and crosses of this world It was Jonas fault to doe so yet in two respects one may pray for death yea his owne death First That we may make an end of sinning and offending GOD that whereas hee euery day breakes out in the dishonouring of GOD which vexes and grieues him hee may pray the Lord to shorten these dayes of sinne with abatement of our dayes so finishing our offences as Saint Paul does O wretched man that I am who shall deliuer mee from the body of this death Secondly That wee may enioy the blessed fruition of the presence of God as his holy Angels doe Moses you know desired but to see the backe parts of God on the holy mountaine for hee could not see his face and liue If Moses so desired to see but a glimpse of his glory as it were through a creuice or a chinke how much more excellent will be the shining of his face in full glory therefore because euery day wee liue in this world wee lose a day in Heauen as detained from him who is our true life indeed wee may therefore pray that as soone as may be wee may finish vp our course in this world and cry to be away to goe home to the house of our Father to the possession of a better life the Kingdome of Glory and happinesse prepared for vs for which wee are taught to pray Thy Kingdome come 3. PETITION Thy will be done euen in Earth as it is in Heauen WEe haue heard before that in the first Petition we pray for the glory of God and in the second for the means of his glory that is that the kingdome of God may come into our hearts and rule vs by his Spirit Now in this third Petition we pray that we may be contented to submit vnto it and be alwayes ready to doe the Lords will and not our owne So that whereas in the former Petition we prayed for the inward gouernment of God the worke of grace holy motions striuings in our selues that the Lord would do his part now we pray that we may be willing to doe our part not resist this inward gouernment of God bee ready euer to yeeld obedience vnto it All the Question as one sayes very well betwixt God and vs is whose will shall be done Gods will should but man is vnwilling to haue it so but aspires to haue his own will for the rule of his actions this is that which breeds all the quarrell betwixt God and vs Now our Sauiour Christ he teaches vs in this Petition to giue all the Souerainty to God to take his part against our selues praying to doe his will whatsoeuer may befall vs in this world Thus haue we
Redemption the Law must take him in hand search his frailtie and corruption lance his sinnes squise out the corruption of nature make him roare and crye againe and againe with the smart of his wounds and the gentle Cataplasmes of the Gospell may be applyed and the comforts of remission ministred vnto him from the Physitian and Surgion of our soules Christ Iesus and this is the worke of the Gospell Now from the worke of the Gospell three things are to be found out 1. What the Gospell is 2. What it workes in vs. 3. In what manner it workes First then the Gospell is That part of the word of God which containeth a most happy and welcome message of two things 1. That Mankinde is fully Redeemed by the death of Christ. 2. That all who will repent and beleeue shall be partakers of it This is the happy and glad tydings of the Gospell by which wee vnderstand that there is deliuerance and Redemption by meanes of Christ and that wee may know who be thus priuiledged so that in the Gospell two things are to be considered 1. What is the benefite of the Gospell 2. Vpon what Condition Now the speciall and maine thing that is promised in the Gospell is Redemption that is life and saluation by the meanes of Christ this I say is the speciall worke of the Gospell There are many comforts in the Gospell many promises of God offered vnto vs the conquest of sinne death and hell the forsaking of the world but the speciall maine thing is Life Saluation and Redemption by Christ as St. Paul brings it Rom. 1. 16. For I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation c. and 2. Tim. 1. 10. heesayes who hath abolished death and brought life and immortalitie to light through the Gospell and Act. 6. 10. sayes hee send for Peter hee shall tell thee what thou oughtest to doe so that you see the speciall and the maine thing in the Gospell is Life and Saluation This being so two vses are so made of the Gospell Vse 1 First To see what euery man ought â—r 〈◊〉 required to doe by the Gospell To renounce the world and the vanities of life and renew our estate by the benifite of Christs death laying hold of him by Faith whereby at last wee shall bee sure of our Redemtion which bringeth life and saluation as 1. Thess. 4. 18. the Apostle sayes Wherefore comfort your selues one another with these words What words to bee exhorted to holinesse innooencie loue labour moderate mourning for the dead to know the end of the Resurrection all which and many other are comprised in the Gospell and tend to saluation So 1. Pet. 1. 8. Wee saith hee Reioyce with ioy vnspeakable and glorious to bee in hope of eternall life So as I haue sayed you see by this the first vse wee may make of it is to labour and indeauour for life euerlasting and saluation neuer regarding the afflictions and troubles of this life which endure not and are not comparable vnto that crowne such shall receiue who striue as they ought For though there bee paine and trouble in the way yet there is much comfort and peace at the end of the iourney I make no question but the passing of the children of Israel through the Wildernesse into the land of Canaan was a type of Celestial Ierusalem for as they endured many troubles wants distresses in that Wildernesse famine drought heare tedious and wearisome iourneys not without repining and murmuring before they came into the land of Canaan yea when they were ready to enter and take possession there was warres feare Giants Iron gates and high walls in their way c. Euen so doe and must Gods children goe through the wildernesse of this world ere they come to heauen and life euerlasting many afflictions much sadnesse of heart pouertie scornes despights weaknesses passions repining and many murmurings against God himselfe yet at last the promises of the Gospell and hope of eternall life makes their ioy glorious and vnspeakable and they enter into this Celestiall Canaan maugre all the opposition of principalities and powers and all their spirituall enemies whilest hope beares them vp and they beleeue they shall haue a blessed issue of all their troubles and afflictions in the end For as a man passing ouer a deepe and dangerous riuer into some delicate meadow full of varietie of good things endureth all the stormes and perillous blasts of winde or threatning of the tempest in hope of the possession of the pleasures of the place so fareth it with such who meane to make vse of the Gospell the hope of eternall life and saluation must extinguish all feares of our dangerous passages in this world and ouercome all difficulties for our better comming to heauen and this bee said of the first vse seeing life and saluation are thus proposed vnto vs by the Gospell of Iesus Christ. The other vse wee haue to make or worke wee haue to doe is to know how wee may compasse this and what wee must practise to attaine it in briefe this must bee done by Faith and Repentance For the first of these Faith is so excellent a thing and so absolutely needfull to attaine the priuiledges of the Gospell as without this wee can doe nothing and vntill this be lost or weakened wee are safe and comfortable in all estates For as though a man fall into the hands of theeues although they rob and spoile him of all hee hath yea leaue him starke naked in a wildernesse to winde and weather yet if they take not away his life there is some hope of recouerie and a man may bee restored againe to a former estate and labour to get more wealth so fareth it with Gods children in the wildernesse of this world although they are robd spoyled and bereaued of earthly blessings denied honour riches preferment yea left naked as it were in the Sunne yet as long as faith remaines and that they are constant in the beleeue of the promises of the Gospell all other difficulties are ouercome by this grace and life euerlasting which surmounteth all the rest attained vnto at the last how should euery one of vs then labour to pray for it to nurse and entertaine this so excellent and profitable Iewell of faith to liue by it stand by it walke by it and doe and suffer all things in faith as our forefathers of blessed memorie many of them haue done The commendation thereof with the many rare effects thereof is excellently set downe Heb. 11. all which being a depth beyond that compasse wee now intend to wade into Wee will by your patience leaue to intreate of it now and come to that wee especially intend which is the second thing required of vs for the attaining of life and saluation through Iesus Christ which is Repentance If you reade 2. King 5. 3.
you shall finde what Naamans little maide said Would to God my Lord were with the Prophet that is in Samaria hee would soone deliuer him of his leprosie so saith the Gospell vnto vs Oh that you would come vnto Christ seeke after him by a liuely faith and true repentance for your sinnes hee would deliuer you from the threatning of the Law and release you of those impossible conditions which there you are bound vnto hee would conquer death and hell for your sake and pay the ransome for your sinnes and in the end by his Redemption bring you vnto life euerlasting Thus must wee needs flie for refuge vnto the death and passion of Christ. I confesse that there is both life and death in the Law as there is Saluation and Redemption in the Gospell but the Law as I said bindes vs vnto conditions which wee can neuer performe whereas the Gospell proposes life and saluation vpon more easier tearmes Then doe and liue or Doe not and perish onely to beleeue and repent and runne vnto Christ and hee will heale vs of our leprosie This then is the difference betwixt the Law and Gospel The Law proffers life and saluation vnto vs if wee can keepe the Law and neuer sinne against God The Gospell giues vs hope of Life and Saluation though wee cannot performe the Law so wee beleeue and repent which are farre easier conditions then actuall holinesse tying vs strictly to the obseruation of the common 〈◊〉 â—…ding vnto the spirituall meaning of the same so you see how the Gospell proffers vs life and saluation vpon farre more easie tearmes then the Law doth which should make vs so much the more diligent to see into the mysteries of the Gospell whereso great priuiledges are granted vnto vs and admire that depth of wisedome that hath thus tempered the seueritie of the Law towards vs euen when death was in the pot Of this there be two vses Vse 1 First that euery Christian must indeauour to keepe himselfe from sinne to liue well and labour in the practise of a holy life But if hee fall and sinne by weaknesse and frailtie and faile in his course and race running then hee must flie vnto Iesus Christ Beleeue the promises of the Gospell bee of good comfort in the Redemption of his soule and remember that which Saint Paul saith Rom. 7. The good which I would doe I doe not and the euill which I would not doe that doe I. Vse 2 Secondly That wee must take heed that wee liue not in notorious knowne sinne for the world is so full of wickednesse and impietie that many dare say what though I sinne thus and thus yet by repentance I hope to bee saued Yea many grosse swearers lyers aduherers and such like can prophane godlinesse in this manner I hope for all this to goe to heauen as well as the best Christ said hee came to saue not to destroy the world and such like But the true Christian onely hee may make a comfortable vse of the Gospell and apply these speeches to the comfort of his soule not the other And thereforee in the name of God let vs apply our selues vnto the search of these things now whilst it is called to day and whilst the time of saluation endures for if now wee 〈◊〉 our time though wee should giue a thousand worlds for it wee cannot haue it here after this life If a man come to the market and cheapen such things as hee hath need of and yet will not goe to the price of them he must returne without them euen so seeing wee heare at what price God hath see life and saluation that they are not to bee purchased but at the price of Faith and Repentance and that God will not let them goe at a lower rate let vs resolue that they will not bee gotten otherwise so that if wee meane not to come to the price or cannot come vnto Faith and Repentance wee must bee content to goe home againe without Life and Saluation And thus much generally for the conditions of the Gospell Now for the Particulars in Repentance there are many worthy heads to be considered as 1. The Necessitie of it wee cannot bee saued without it 2. The Order of it with other Graces 3. The Nature of it 4. The Causes of Repentance 5. The Time of it 6. The Practise of it 7. The Leâ—s of it 8. The Cases of Repentance c. 9. Contraries vnto it 10. Increase of it 1. NECESSITIE OF Repentance First for the Necessitie thereof Repentance is such a necessary grace as no man can bee saued without it for there bee but two estates wherein euery man liuing may beesaued the state of Innocencts and the state of Penitencie vnto which belongs the Grace of Faith Now no man liuing euer after the fall of Adam can be saued in the state of Innocencie because wee bee all sinners and grieuous sinners before the Maiestie of God so then hee that will bee saued must bee saued in the state of Penitencie There bee but two pleas that any man can make when hee shall stand before God in feare of Iudgement Either Non peccaui Domine Lord I haue not sinned or Domine peccaui Lord I haue sinned Sed poenitet peccasse it repents me that I haue sinned and offended Now no man liuing can stand before God in the strength of this first plea Non peccaui Lord I haue not sinned For Iam 3. 2. it is written in many things wee sinne all and 1. Iohn 1. 8. If wee say wee haue no sinne wee deceiue our selues And Salomon in his prayer hath it thus 1. King 8. 46. if they sinne against thee for there is no man that sinneth not So then seeing no man liuing can lay hold on the former plea Non Paccani let vs all lay hold on the latter Peccaui sed poenitel peccasse we haue sinned and offended but it repents vs that wee haue so done And thus wee see that Repentance is such a sauing grace as no man liuing can bee saued without it and the Scriptures also agree to this thing Act. 11. 18. Then hath God also granted Repentance vnto life c. whereby wee see that no man can come to life but by Repentance 2. Pet. 3. 9. hee sayes Not willing that any should pperish But that all should come to Repentance so then if a man will not persist in his sinnes the onely way is to come to Repentance when God willeth him 2. Tim. 2. 25. he sayes to this purpose If God peraduenture will giue them Repentance to the acknowledging of the truth by all which is apparant that no man can come out of the snares of Death but by Repentance and so wee may conclude that Repentance is a necessarie Grace without which we cannot come to life and Saluation Of this there bee diuers Vses Vse 1 First seeing Repentance is such a necessarie Grace That wee renew
how willing and how ready hee was to receiue him So it is with euery sinner so soone as hee returneth home to God the Lord is presently readie to receiue him and to forgiue all that is past The Fourth is That one day wee shall dye and know not how soone when if wee die without Repentance wee must be damned for euer Therefore this should make vs repent and turne vnto God I remember the meditation of a learned man saith hee The estate of a sinner is like a man trauelling or going a iourney and as hee went hee fell into a pit full of snakes toades and serpâ—nts in the mouth of which pit there was a tree a bough whereof as hee fell hee catcht hold of and did hang thereby at the roote whereof there was a leane and hunger-bitten beast that euery day did gnaw to pull it downe which beast is death which seeing one day it will gnaw the roote in peeces it shewes what need wee had of Repentance LECT V. V. THE TIME OF Repentance HEB. 4. 7. To day if you will heare his voice hardon not your hearts WEE spake the last day of the Causes of Repentance First of the Efficient Cause which is God Secondly of the Instrumentall cause which is the preaching of the Word or the Gospel Thirdly of the Furthering or helping causes which I said was The mercies of God the Iudgements of God our owne considerations Now the next thing wee are to speake of is The Time of Repentance for it is in vaine to know what wee haue to doe if wee deferre to doe it in due time or take exception to the time as you see the Iewes did when they were called vpon to build the Temple after their returne from the captiuitie Hag. 1. 2. This people say the time is not come the time that the Lords house should bee built So for vs to say the time is not yet come wherein wee should repent but if God tooke it ill that they should put off the building of a materiall house what will hee say vnto such as deny the building vp of their soules to life euerlasting But such is the depraued nature of man that when wee should seeke God and reforme our selues wee take exception to the time yea when wee are pressed vnto this dutie by a godly Minister wee are readie to cry out with the deuills against Christ Math. 8. 29. Art thou come hither to torment vs before our time The reason of this delay is because if wee haue serious and sad thoughts of repentance wee thinke and conceiue that we haue true repentance indeed But wee must not so deceiue our selues to say I haue thought so I had a purpose to repent and doe the duty c. But to come to The time of Repentance it may be considered 1. Generally 2. Particularly The Generall time of Repentance is the Time of this life for there is no repenting when a man is dead Therfore here are two rules in the Generall First that this whole life is the time of Repentance Secondly that after death it is a worke cannot be done Therefore let no man presume of further mercy then he is able to call for which is in the time of this life All the Scripture is cleere for this as Iohn 9. 4. I must worke the worke of him that sent mee while it is day the night commeth when no man can worke So Gal. 6. 20. As wee haue therefore opportunitie let vs doe good vnto all and Eccles. 9. 10. Whatsoeuer thy hand findeth to doe doe it with thy might for there is no worke or deuice nor knowledge nor wisedome in the graue whither thou goest and this wee see that as the time of doing good is in this life so is the time of Repentance and as wee can doe nothing being dead no more can wee repent being dead For this purpose Ieremie reasoneth with the people Giue glorie to the Lord your God before hee cause darkenesse and before your feet stumble vpon the darke mountaines And Dauid saith Psal. 39. vlt. O spare mee that I may recouer strength before I goe hence and bee no more So then if wee haue any thing to doe doe it with all thy might if thou haue to repent repent earnestly if thou haue to pray pray feruently if thou haue to heare heare diligently if thou haue to giue giue cheerefully for when thou art in the graue all opportunitie is gone all time is taken away I remember a pretty meditation of a learned man saith he As long as a murtherer is in the way to the Iudgement seate hee may make friends to compasse the matter but if the Iudge haue giuen sentence and hee bee condemned then hee may looke for the hangman for the sword and for the halter and for the darke dungeon Euen so as long as wee are in the way to the Iudgement that is as long as wee are in this life wee may labour to compasse the matter wee may make friends with God but if once wee be dead and the sentence haue passed wee may looke for the diuell and hell to seaze vpon vs and therefore saith hee my good brethren let not the time of your life passe without Repentance for death will come and the iudgement will come therefore grieue and sorrow mourne and lament whilst you haue time and liue here It is true indeed that all the wicked in Hell shall repent euery veine in their hearts when they shall see what styes and stables they haue made of their bodies by their sinnes of Idolatrie Adulterie Drunkennesse Swearing and prophanenesse they shall mourne and lament and waile for it but they shall haue no benefite or profite thereby for this bond of Repentance shall be Afflictiue and Poenall it shall bee to their further increase of torment therefore if wee would haue comfort by Repentance wee must repent betimes in this life for it is better to sorrow and mourne here where wee may haue comfort then hereafter when we can haue none In worldly businesse either planting building or purchasing we make haste whilst wee liue to see all things done betimes and settled during our liues nay wee thinke it will not bee so well done as when wee our selues ouersee it And shall wee not much more regard the preparing and fitting of our selues for Heauen which cannot bee done vnlesse wee faithfully repent in the time of this life so as it was commanded to Hezekiah to settle his house in order for hee should die so are wee pressed to the duty of Repentance before wee die that in our life our soules may bee prepared for Heauen Is it not then high time for all wicked men to prepare themselues to Repentance in this life considering all hope is debarred them after death Now there be diuers Reasons why this is so that Repentance must not be put off First Because the delaying and putting off
therefore they did despise it euen so heauen it is a good thing and men could be content with that but because it will cost them such a deale of trouble and paines therefore they care not for it Impediment 4 The Fourth lett is The loue of their sinnes men and women are so intangled with them that they cannot leaue them for their liues Math. 2. 3. how were all Ierusalem troubled and the Priests for the birth of Christ and Esau he could not leaue his strange wiues hee did so dote vpon them Gen. 28. 9. Although hereby he lost the fauour of his Father Euen so men doe dote vpon their sinnes and so loue them that they had rather part with Heauen and happinesse and with Gods fauour then with them Impediment 5 The Fifth is The desire to keepe credite with the worldâ— to doe as other men doe for they thinke if they repent and take a new course of life the world will then point at them they shall be accounted precise and pure men this is that which doth hinder many men in their Repentance So to this purpose the Iewes Pharisees inquire But doe any of the Rulers beleeue in him and Iohn 4. 22. it is said That many beleeued in him but did not confesse him because of the Iewes Now this is the reason why men liue in their sinnes without Repentance because they are not wise to finde out the speciall lett which doth hinder them If I might be bold to make a secret question in the Church now to know what is the reason wee doe not repent and feeke Gods fauour seeing wee haue heard it is so needfull so necessaâ—ie a Grace without which no man can be saued why then doe wee not repent and seeke Gods fauour what is that which doth hinder you Is it not let ts either in iudgements or in affections Is it not because you thinke you are not sinners or not great sinners or that you thinke you may be saued without Repentance or at least if this may not bee yet that you need not so serious particular and strict a Repentance as we teach you out of the word If these let you not are there not then let ts in your Affections that you so loue the world and are so vigilant about the things of this life that you haue no time to thinke of your sinnes or is it not because yee loue your pleasures and cannot abide the sad thoughts of Repentance or because you loue your owne ease and cannot abide trouble or is it not because you loue your sinnes and dote vpon them or is it not because you would keepe credite with the world How can you be able to answer to these things I grant it is an easie matter to finde out the lett and to lay the â—â—nger on the sore and to say this is the Barre which hindreth but men are loath to deale so roundly with themselues as to search out that which doth hinder their Repentance Now when we haue found out the Impediment wee must remoue it It was the care of the women when they came to the Sepulchre of Christ to remoue the stone so our care must be to remooue out of the way what doth hinder and let vs in the course of Repentance We reade 2. Sam. 20. 12. That when all the people stood still at Amasaes dead corps the men tooke it and drew it out of the way and then the people who formerly stood still as they came followed their leaders Euen so must wee doe when our thoughts be at a stand and will not suffer vs to goe on in the race of Repentance by and by ridde them out of the way remooue them when they hinder vs pull them aside cast a cloth ouer them and let nothing hinder vs in our Christian course To this purpose wee may obserue Abrahams wisedome and care Gen. 22. 5. when he went to sacrifice his sonne the text saith that he left his seruant with the Asses and why so that his seruants might not hinder him with their clamours and cries Abraham in godly wisedome left them with the Asses euen so must wee doe in the case of Repentance with whatsoeuer may hinder vs in our Christian course of seruice and holy duty wee must leaue such things with the Asses that is we must renounce and remoue such things whatsoeuer they be that wee bee not disappointed and if it be defects of iudgement and affections which hinder vs wee must pray vnto God to remooue the same And wherefore all this Because there are but two gates all men are to enter in at there is a little Iron gate of repentance which openeth to life and saluation to heauen and happinesse and to Gods fauour and the great golden gate is that of worldly pleasure and profite which openeth and leadeth to death and destruction to hell and to torments for euer Threfore at your choice be it deare Brethren which gate you will enter in at the Iron gate of prayers and repentance in this life of Christianitie which leades vnto the house of God or the golden gate of worldly pleasures leading to Hell and destruction LECT VIII VIII THE CASES OF Repentance First the case of Relapse REVEL 25. Remember therefore from whence thou art fallen and Repent and doe the first workes or else I will come vnto thee quickly and remooue the Candlesticke out of this place vnlesse thou repent WEE spake the last day of the Letts and Impediments of Repentance because as I said our way is made vnto Repentance by remoouing the Letts Now the next thing we are to speake of is the Cases of Repentance wherin the first shall be The case of Reuolt or Relapse as they tearme it that is Quest. Whether a man that hath once repented him of a sinne may fall againe into the same sinne I. Answer Vnto which I answer that If a man haue not soundly repented him of his sinne if hee haue failed in any one point of his repentance in such case hee may fall easily againe into the same sinnes As for example a man hath beene a notorious riotour and cup-companion hee comes afterwards to looke into the hatefulnesse of his sinne to condemne it in iudgement to mislike it in affection and yet because he could neuer bring his heart to resolue and fight against it to sigh and be truly penitent to fashion himselfe to the vse of good exercises as Prayer Meditation and a solemne arraignement of himselfe and such like he may easily fall againe because hee hath failed in some one point of his Repentance So a man who hath beene a Papist and a worshipper of stocks and stones he comes to see his sinne to dislike it to condemne and resolue against it thereupon hee turnes from Poperie and yet because he is not truely turned into the obedience of the Gospell to walke in holinesse before God failing in some one or moe
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
man may bee so fortified and composed in himselfe by the power of grace that whatsoeuer sorrows come in death they shall bee ioyfully welcome vnto him See this composed estate of the Saints well set forth Psal. 37. 37. Marke the perfect man and behold the vpright for the end of that man is peace So in the Hebrewes it is said of the Fathers They were racked stoned hewen asunder and would not bee deliuered that they might receiue a better Resurrection So the Apostle saith of himselfe Act. 21. 13. What doe yee meane to weepe and breake my heart for I am ready not to bee bound nely but euen to die at Hierusalem for the Name of the Lord Iesus So hee shewes Rom. 8. 36. 37. As it is written for thy sake are wee killed all the day long wee are accounted as sheepe for the slaughter c. Thus you see a Christian may bee so composed in himselfe that whensoeuer death commeth it shall not moue him from that comfort and sweet apprehension hee hath in God So Maccab. 7. 5. 6. the mother and her children vttered these speeches when they came to die They exhorted one another with the mother to die manfully and said The Lord God looketh vpon vs and in truth hath comfort in vs c. Another said Thou like a fury takest vs out of this life but the King of the world shall raise vs vp The third said being commanded to put forth his tongue These haue I from heauen but for his lawes I despise them And so the three children in Daniel 3. 7. when a most exquisite death was set before them they answered the King O Nabuchadnezzar wee are not fearefull to answer thee in this matter our God is able to deliuer vs but if not wee will neuer swerue from the holy lawes which hee hath giuen vs So that wee see plainely by the worthy examples of these holy men that a man may be so fortified and strengthened with the Spirit of Grace that whatsoeuer death come and whensoeuer it shall not take away his heauenly comfort and peace Very prophane men can say that delectation will take away the sense and feeling of any paine because in gâ—efe and paines there are two things which concerne first Nocivum a thing hatefull to nature and all the properties thereof Secondly Perceptio Nocivi a sensible feeling and perceiuing of that which is hurtfull to nature Now something may bee hurtfull to nature when yet delectation more rauishing with the delight of another obiect this hurt may bee insensible not complained of at least As a man being asleepe there may bee something hurtfull to nature and yet hee hath no sense and feeling of it So Thomas Aquinas on Act. 4. saith that the feeling and apprehension of Gods loue may be so great in a man that it may make him reioyce in his spirit as resolued against all mischiefe and affliction whatsoeuer which is cast vpon him As Iames 1. 2. Count it exceeding ioy when you fall into diuers tentations c. so that one may haue ioy euen in dangerous trialls and temptations so it is reported of a holy Martyr in the Primitiue Church that when hee walked vpon the hot burning coales barefooted vttered these words O I walke vpon these hot burning coales as if I walked vpon a bed of Roses his delight in God and a higher mightier apprehension carrying away the more sensitiue powers of the soule made that hee felt no paine Or who knowes but the violence of the fire might bee aswaged as in the case of the three Children Now if a Christian may die thus comfortably in burning flames in the greatest extremitie that can be then it is more easie with diuine assistance to ouercome the lesser tentations for if a heart be sanctified by the power of Gods grace settled composed in it selfe there is no doubt but that hee may die in peace with heauenly comfort though hee be in perplexitie vpon his sicke bed Thus it is cleere there is a very probable way for a man to die in comfort If a man as I haue shewed before fall into the hands of theeues and bee robd and spoyled of all his goods yea left naked and wounded in a wildernesse yeâ— if he haue one jewell of great value vndiscouered or in some sure friends hand that at last hee hopes to inioy and possesse the same his griefe sorrow and vexation for his wounds are quickly forgot and passed ouer the comfort of that hee expects and hopes for ouercomming the present affliction So is it with the children of God depriued and robd of all worldly wealth pleasures and preferment vexed and tormented with diseases griefes tortures persecutions yea and death it selfe The hope of eternall life affoords them such comfort with the appurtenances thereof that all the rest is either ouercome or ouerpassed quickly Yet in this case hee will say Lord I thanke thee I haue my jewell still sicknesse hath taken away my strength and afflictions my ease theeues haue taken away my goods but Lord I thanke thee I haue thee still all these things haue not taken God from mee nor Christ nor the hope of Heauen nor the protection of Angels the intercession of my Sauiour the peace of conscience and the like thus in this case a mans ioy remaines still Obiect But how shall wee doe when the disease is violent and death it selfe so terrible that wee cannot remember our consolation and comforts what way in this case is there to die with comfort Answ. This is a waighty point and difficult to answer therefore I pray to God that as his Spirit in the house where they were met togither sate vpon the Disciples heads in clouen fiery tongues that so it would please him to send his holy Spirit to sit vpon my tongue that so I may reueale this great matter vnto you and lay the burden as handsomly as I can vpon your shoulders for the more handsome a thing is wrapped vp the better it may be carried Now in this way to die comfortably obserue two things required at the hands of euery Christian soule who would die in comfort 1. A constant continuall Preparation at all times for Death 2. A holy disposition when wee come to die If these things be practised A preparation to die and a sanctified heart at the houre of death it is sure and certaine wee shall die happily and well whatsoeuer disease we die of First therefore there must be a preparation to death for a man shall hardly die well if he do not prepare for death before death come as it is written of Ioseph of Arimathea Ioh. 19. 41. that hee made a tombe in his garden and why in the garden that in the midst of all his pleasures and delights he might remember death and so prepare himselfe for it euen so must the rest of Gods people doe prepare for death before
But when God had denyed him this request and told him he must die in the wildernesse hee went as willingly vnto the place of his death as wee doe to a feast or banquet So old Simeon when he had once gotten Christ into his armes became most willing to die Luke 2. singing that Song Now Lord let thou thy seruant depart in peace for mine eyes haue seen thy saluation this is the first thing in this holy disposition to be willing to die Wherefore it is a lamentable case that a number professing Christianitie should so hang vpon the world at that time like naturall men mentioned Psal. 17 14. Which haue their portion in this life whose bellie thou fillest with thy hid treasure c. It is wonderfull that worldlings doe thus but that Christians should doe so who haue layed vp their hope in God the comforts of saluation in Christ and expect this as thechiefest happinesse it is a wofull thing The good people Numb 13. when they saw the clusters of grapes which were brought vpon a barre betweene two men they made hast towards the land of promise and incouraged one another to rise vp and enter euen so when God hath giuen vs some first fruites of the Spirit some taste of the ioyes of the life to come some little grapes of our heauenly countrey what should we doe but make haste and dispatch speedily to enter into the full possession of the same Secondly One must then let all goe and apply himselfe wholly to the saluation of his soule So wee see the good theefe did when hee came to die all his care was for the saluation of his soule though hee hung in paine and torment yet hee prayes to Christ not for reliefe from death or to ease his paine but onely that Christ would remember him when hee came into his kingdome Euen so must wee doe when we come to die wee must not looke after our paines nor after our ease or worldly accounts but that our soules may bee saued how wee may stand before God with an vpright conscience If a mans house be on fire and hee cannot in this danger saue all his goods hee will yet apply himselfe to saue his best things carry out his jewells plate and money with some of his best houshold stuffe that if any perish the worst may burne first Thus must a man doe at the day of death when hee sees that he cannot saue all because he must lose his soule or his goods the best way then is to let all goe and wholly to apply ones selfe to saue his soule at the day of death Thirdly One must labour to die in faith as hee hath liued therein as Heb. 11. 13. It is said of the Fathers all these died in faith They died not all in their beds nor of a lingring sicknesse nor amongst their friends for some were sawen asunder some stoned but all died in faith And our Sauiour Christ wee know when hee came to die and his very greatest extremities of death vpon him on the very agonie of death hee did wholly rest vpon God crying out My God my God so must wee doe in the greatest paines and calamities of death yea in torments wholly cast ourselues vpon Gods loue and fauour as our surest hold wee should shut vp our eyes and cast our selues on his mercie with full perswasion that though wee shall dwell in the dens of death for a little while yet one day he will raise vs vp and make vs partakers of Heauen where wee shall haue the comfortable presence of God and his holy Angels and blessed Saints for euer It is obserued that when a man is in danger of drowning looke what they haue in their hands they hold fast and neuer part with it no not when life leaues them so must a Christian soule doe in the time of death cast vp his armes and lay hold vpon Christ neuer part with him no not when the last breath leaues him The Faith a Christian must die in consists in three things First He must die in the faith of his owne Reconciliation with God that God is at peace with him and become his good Father by the meanes of Iesus Christ and therefore boldly to go vnto God as vnto our Father knowing that no childe can be so welcome to his father as we shall be vnto the Lord our God which is the comfort that the Church hath left vnto her by Christ Ioh. 20. 17. Goe vnto my brethren and say vnto them I ascend vnto my Father and your Father and vnto my God and your God As if hee should say Let it be your comfort that God is your Father heauen is your home he is not a stranger vnto you but your God is more compassionate then any earthly father can be This way onely the Prodigall sonne took for mercie when his case was desperate Luk. 15. 18. For hee thus disputed with himselfe whatsoeuer I haue beene or wheresoeuer I haue liued it is no matter yet because he is my Father I will goe home and craue pardon in hope of mercie So must a man thus by the meanes of faith say I will goe to God as to my Father Though I walke in the midst of the valley of the shadow of death yet will I feare none euill for my Father will haue a care of me in all estates I am his this man may depart with comfort and finde ioy and peace accompany his passage Secondly A man must die in the faith of his owne happie and comfortable estate after death that being a true penitent death shall be nothing else but a doore to let him into euerlasting life So that as Christs death Luk. 9. 31. is tearmed Transitus a departing a passage onely a passing from one place to another so death is but a departing a passing from earth to heauen from sinfull men to be with God Saints and Angels and with the spirits of iust men come to perfection from things transitorie to things euerlasting To this effect Iob speakes Iob. 14. 14. If a man die shall hee liue againe and all the dayes of my appointed time will I waite vntill my change come So Paul Philip. 1. 23. I desire to bee dissolued and to bee with Christ. Againe For wee know that if our earthly house of this Tabernacle bee dissolued wee haue a building of God an house not made with hands which is eternall in the heauens Whereby is signified the state of eternall glorie and life euerlasting and therefore as old Iacob reuiued when hee saw the Chariots and horses come which should carry him into Aegypt so because death is the fierie chariot of Almightie God whereby all his children and chosen are carried home vnto eternall life let vs comfortably lay hold vpon faith when wee see the chariots of Almighty God stand ready at our doores and reioyce
that death will doe as much for vs as these fierie chariots did for Elias which carried him into heauen and be no more affraid of death then he was of that fierie chariot and horses which carried him into heauen both hauing alike commission though not in the same manner Thirdly We must die in the perswasion of our own blessed and ioyfull resurrection that howsoeuer our bodies shal be dissolued into dust and die as others yet that one day we shal arise liue again Thus Iob fortified himselfe against all his miseries with hope of the resurrection as Iob 19. 25. I know that my Redeemer liueth and hee shall stand the last on the earth and though wormes destroy this body yet shall I see him in my flesh c. This also supported the Prophet Dauid Psal. 16. 9. Wherefore my heart was glad and my tongue reioyced and my flesh rested in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption This was the faith of Dauid that hee was perswaded that God would bring this bodie out of the graue at the time appointed and herewith Christ doth also comfort himselfe in the dayes of his flesh Math. 15. 21. That although he should suffer many things at the hands of the Elders and of the high Priests and Scribes being slaine yet that the third day hee should rise againe Now that which was the stay of Christ of Iob of Dauid that must bee the stay of euery faithfull soule in all troubles and afflictions Fourthly Wee must shew forth especiall patience at the houre of death for though wee haue need of patience in the whole course of our life yet at that time most of all So the Author to the Hebrewes shewes For yee haue need of patience that when yee haue done the will of God yee might receiue the promise so all had need of patience This much was our Sauiours practise mentioned Act. 8. 32. Hee was led as a sheepe to the slaughter and like a lambe dumbe before the shearers so opened hee not his mouth Now Peter shewes vs that Christ hath suffered leauing vs an example that wee should also suffer with him 1. Pet. 2. 21. Because saith he Christ also suffered for vs leauing vs an example that we should follow his steps therefore as Christ shewed extraordinary patience at the houre of death so must wee meekly and patiently submit our selues vnder the mightie hand of God when wee come to die For our helpe in this case obserue three things which may make vs patient in the day of death First To consider that our paines be alwayes lesse then our sinnes and that wee feele not the thousand part of that which wee deserue to suffer as the Church acknowledgeth Mic. 7. 9. I will beare the indignation of the Lord because I haue sinned against him vntill hee pleade my cause and bring mee forth to the light then shall I see his righteousnesse c. So the Theefe vpon the crosse confessed Luk. 23. 40. saying to his fellow Dost thou not feare God seeing thou art in the same condemnation and we indeed iustly suffer for wee receiue the due reward for our deeds So Ierem. 10. 19. Woe is mee for my hurt my wound is grieuous but I said truly this is my burden and I must beare it So must euery one say this and this affliction crosse or miserie is for my sinnes all this trouble and vexation is nothing in regard of that which I haue deserued by reason of my sinnes which God might haue imposed vpon me Consideration 2 Secondly to consider That our paines are nothing to the paines of Christ which hee suffered for vs. Hee died on the Crosse wee for the most part die in our beds hee died among soldiers wee for the most part die amongst our friends hee was put to all extremitie at his death and wee for the most part depart of a long lingering disease Augustine to this purpose saith well Let man suffer what he will and let his paines be neuer so great yet hee cannot come neere the reproches the crowne of thornes sweates of blood buffetings reuilings which our Sauiour suffered though he was God and we but sinfull men he our Lord and wee his seruants hee cleane wee polluted hee innocent and wee guiltie and vnrighteous Therefore seeing our paines in death at worst are so farre short of his we should be patient Thirdly To consider these paines are finite not lasting and that they bring vs to euerlasting ease So wee haue it Reu. 13. 14. Blessed are the dead which die in the Lord from hencefoorth for they rest from their labours c. So Isa. 57. 2. it is said of a righteous man Hee shall enter into peace They shall rest in their beds each one walking in his vprightnesse Thus all good men shall be at rest with him when death comes vntill afterwards that they come to eternall full and euerlasting ease therefore this should make vs patient at the day of death because after a little paine we come to a great deale of ease We know when a Iayler knocks off a prisoners bolts fetters and Irons it may bee the wearing of the Irons puts him to a great deale lesse paine then the knocking them off doth yet though euery blow goe to the heart of him hee is content to bee patient and still because he knowes that paine will bring him more ease afterwards So all men lyâ—here fettered and grieued with the bolts and irons of mortalitie and sinne in which case it may be when God comes to knocke off those irons by death that wee feele more paines and extremitie then before yet because this brings to ease and euerlasting peace and rest therefore it should make vs patient hauing thereby these fetters of mortalitie and sinne loosed by death Fiftly a maine dutie is That wee must then indeauour that our speeches bee gratious and heauenly at the time of Death That there bee sweet exhortations sauourie experimentall speeches to the beholders questions of puritie courage and incouragement as grapes shewed vnto them of that countrie whither we are a remouing to as a light shining forth vnto them euen from the confines of death that the beholders our friends may bee as instructed so comforted in our happy and blessed departure Wee finde as a learned man well obserues that a man cannot goe so softly in moist grounds but hee will leaue prints and markes behinde him of his foot-steps so that though hee bee gone by yet one may know which way hee went So a man should not goe hence so softly to heauen but he ought to leaue some markes and prints of his footsteps in his good life good speeches heauenly meditations ioyfull excitations and practise of holy graces contempt of the world c. which shewes whither wee are a going
herbes meet for them by whom it is dressed receiueth blessing from God If a man haue found out an excellent plaister which will cure his sore if he pluck it away and doe not let it lye when he is on the mending hand but expose it to the aire Hee may relapse into a worser condition or kill himselfe So when a man hath got some profite by the vse of good meanes if he doe not then keepe to them but grow loose and idle hee may fall into as bad estate as before he knew of any cure or much worse Trees that grow by the sent of water if the water be drawne from them they cannot thriue thriuingly as before so take away the constant vse of good meanes from a Christian and you take away his life hee cannot thriue or grow Meanes to grow in grace 4 Fourthly Wee must so vse all the meanes as we must be carefull and indeauour to bee bettered by them and not onely grow but grow to a taste of perfection by the vse of them as neere as may bee According to the Apostles Exhortation 2. Cor. 6. 1. Wee then as workers together with him beseech you also that you receiue not the grace of God in vaine Therefore wee must doe as wise merchants who when they haue made a venture at Sea cast vp their bookes and looke into their accounts to see what they haue gained So Christians who beare a part in the house of God and traffique against sinne with his graces must cast vp their accounts looke into their bookes see what they haue gotten or gained what graces bee the stronger and what graces the more weakened in their hearts Lastly it may be obiected is there now remaining any thing else to be said in this Treatise of Repentance I answer for my selfe nothing else I haue to deliuer vnto you concerning this Treatise onely to intreate you that as one hauing passed alongst a goodly pleasant long valley where he hath seene on both sides great store of delightfull Woods Townes Castles Riuers c. when he is readie to leaue that plaine turnes about to view the place once more and make impression thereof in his memorie so that you hauing passed along and heard so many excellent points in this doctrine of Repentance would turne about againe once more to view them all ere wee leaue them First you haue heard of the Necessitie of Repentance that wee cannot be saued without it Secondly The order of it with other Graces Repentance being first seene in the life of a Christian. Thirdly The Nature of Repentance in which was foure things First that it is a changing and turning Secondly a turning in all and euery faculty of the soule Thirdly a turning from all sinâ— Fourthly a turning from all sinne vnto God Fourthly The Causes of Repentance were three 1. God the Efficient Cause 2. The preaching of the Law and Gospell the Instrumentall Cause 3. The helping Causes the Mercies of God his Iudgements and our owne considerations Fiftly The Time of Repentance was twofold Generall and Particular in the Generall two Rules 1. That we must repent in this life 2. That we must repent as soon as we can 2. In the speciall time of Repentance were fiue Particulars 1. When we haue fallen into any new sinne 2. When the iudgements of God are threatned against vs 3. When there is an offer of spirituall meanes of grace 4. When we are to vndertake any great worke 2. To renew our repentance euery morning and eueuing Sixtly The parts of Repentance in which foure things was obserued 1. Examination 2. Humiliation 3. Deprecation 4. Resolution for the time to come Seuenthly The Impediments of Repentance were two First in Iudgement Secondly in Affection In Iudgement foure wayes First either to thinke our selues not sicke of sinne or secondly sicke not so sicke as indeed we be Thirdly if sicke yet that we may recouer without repentance or fourthly if Repentance must needs be yet that it needes not to be so full and strict as Preachers tell vs. Secondly Impediments in our affections were first the loue of the world Secondly the loue of pleasures Thirdly the loue of our owne ease Fourthly the loue of our sinnes Fiftly the desire to keepe credit with the world Then we came to The Cases of Repentance fiue in number First the case of Relapse Secondly the Case of Iteration Thirdly the Case of Restitution Fourthly the Case of Teares Fiftly the Case of Comfort in death Ninthly The Contraries to Repentance First Impenitencie Secondly vnsound Repentance Lastly the Increase of Repentance in two things First that Repentance can neuer bee but imperfect in this life Secondly wherein it failes Thus haue I according to that abilitie God gaue indeuoured to cast the seed of God into your hearts now your wisedome â—â—st bâ—… to water it when you are at home in your houses that as my paines hath beene to preach it vnto you so yours may be to remember and make a right vse thereof and so I end beseeching God that the memorie of these things may remaine with you till your dying day That as euery day you sinne so euery day you may so renew your Repentance as Peter speakes Act. 3. 19. That your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord. FINIS God Godhead Word of God Scriptures Saluation Fall Sinne. Our sinfull state Sorrow for Sinne. Saluation second thing Christ. Faith Fruites of Faith Iustification Adoption Fruites of Adoption Sanctification Fruites of Sanctification Godlinesse Sinne. Darling sinne Killing of sinne Loue of God Feare of God Spirituall vnderstanding Wisedome Obedience Ordering of our life Sobrietie In Dyet In Apparell In Labours In worke In Sorrowes In our Mirth To men Righteousnesse In our Assections Anger In Words In our Deeds Loue to their Persons Soules In drawing them to Christ. â—o incourage â—hem Admonition We must loue them in their goods Vsurie Couetousnesse Godlinesse Second poiâ—â— Godlinesse Trusting in God Thirdly Humbling Affliction Fourthly Prayer Fiftly Thankes-giuing Sabboth Wiues Parents Children Masters Seruants Officers Subiects Pastors People Helpes to a Holy life 1 Diligence 2 Graces nourished 3 To watch our Life 4 Daily Triall 5 Scriptures reading How to reade with profite 6 Marking Particulars 7 Meditation on good things 8. Affliction Sanctified 9 Remembrance of vowes and Couenants 10 Communion of Saints 11 Withstanding Lettes 12 Daily Practise Daily Practise how Daily Armour â—ay spending Lords day Weeke day The Creede Faith God the Father A mighty Creatour of Heauen and Earth And in Iesus Christ. Onely Sonne Our Lord. Conceiued by the Holy Ghost Borne of the Virgin Mary Hee suffered Vnder Pontius Pilate Was Crucified Dead And Buried Third day Hee rose againe from the Dead Hee ascended into Heauen And sits at the right hand of God The Iudgement day I beleeue inthe Holy Ghost The Church Communion of Saints The forgiuenesse of sinnes The