That we are not dead in some one sinne but are dead in many sinnes the soule being wounded in euery part and hauing bled as it were to death at euery ioynt Qu. What is the miserie of this estate A. Exceeding great partly in respect of sinne it selfe and partly in respect of the punishment of sinne Rom. 7. 24. Qu. What is the miserie of this estate in respect of sinne A. First that men grow worse and worse in this estate euen as a dead man the longer hee lies aboue ground the more he senteth So they that are dead in sinne the longer they liue the more sinfull they are as yeares increase so wickednesse and sinne is increased with them 2. Tim. 3. 13. Secondly That men liue in it without any feeling and trouble of minde euen as a dead man though he sents and sauours that no man can abide him yet hee smells it not himselfe and therefore is neuer grieued nor troubled for it So they that be dead in sinne though they be loathsome both to God and man yet they haue no feeling of their bad estate and therefore they are neuer vexed nor grieued for it Reu. 3. 17. Thirdly that men seeke not to come out of it euen as a dead man will neuer stirre his foote nor so much as becken with his finger for one to helpe him and giue him life So they that are dead in sinne are well content to lye still in that estate and will not vse the least meanes for the recouering of themselues Mat. 4. 16. Fourthly that they profite nothing by all the meanes that should doe them good let the Lord ring his iudgements in their eares yet they heare no more then a dead man heares let him set vp neuer so many shining lights in the Church yet they see no more then a dead man sees they taste no more sometimes in the word then a dead man doth in his meate Math. 13. 14. Q. What is our misery in regard of the punishment of sinne A. We are subiect to the curse of God both in this life and in the life to come Gal. 3. 10. Qu. What is the curse of God in this life A. It is of two sorts Partly on our selues And partly on the things that belong to vs. Qu. What is the curse of God on our selues A. It is the losse of our happy estate For whereas before we were the heires of God and all his blessings belonged vnto vs now wee haue no right nor interest in any of them As a dead man loseth all that his father by will had bequeathed him Secondly the calamities that are falne vpon vs on our bodyes riches sicknesse and death it selfe on our soules feare sorrow and despaire Qu. What is the curse of God on the things that belong vnto vs A. In our Goods hinderances and losses In our Name infamie and reproach In our children seruants parents and friends infinite miseries that may grieue vs. Qu. What is the Curse of God in the life to come A. Eternall damnation both of body and soule in hell fire Whereas the state of the wicked is much more miserable then the state of a dogge or a roade For when they die all their miseries end but when the wicked dye then their greatest miserie begins Math. 25. 41. Q What will the fight of our miserable estate worke in vs A In those that belong to God it will worke true humiliation and sorrow for their sinnes For when they shall see themselues so many wayes guiltie of the wrath of God This will melt them into teares and turne their ioyes into heauinesse and all their mirth into mourning Acts 2. 37. Q What gather woâ— of thâ—â— A. That they who haue not truely sorrowed for their sinnes nor wept as it were at the feet of Iesus in remembrance of them can finde no sound comfort nor peace in Christ Mat. 21 28. Q What are the meanes to further and helpe on this sorrow for sinne A. First to consider that we and all we so long as we liue in sinne are subiect to the Curse of God cursed in our selues and cursed in our friends cursed in our bodies and cursed in our soules Deut. 28. 16. 17. Secondly to consider that wee are subiect to all the curses of God And therefore if some one bee so heauie and intolerable that it makes vs euen weary of our liues How will it be with vs when the whole wrath of God shall be poured out vpon vs Deut. 28. 45. Thirdly to consider that we are subiect to the curse of God continually sleeping and waking riding and going working and playing liuing and dying in this life and in the life to come Deut. 28. 46. 47. Fourthly to consider that many thousands lie Damned in Hell for those sinnes where in we liue Sodom is in hell for pride and yet we are proud The Glutton for abusing his wealth and yet we abuse it Corazin because they profited not by the Gospell and yet we profit not by it Iude 7. verse Fiftly to consider our mortalitie and the vncertaintie of our life that we know not how soone we shall die and if wee die in this sore we goe oamned to hell Luk 12. 20. Sixtly to consider that there is no meanes to shift away from the iudgement of God but howsoeuer they seeme to sleepe for a while yet they will awake and ouertake vs at the last Num. 32. 13. 2. Pet. 2. 6. Seuenthly to consider the iudgements of God vpon other men and to weight that what God hath beene to them hee will be to vs if we liue in these sinnes Luk. 13. 3. Eighthly that we vse all our afflictions to this end to consider they be for sinne and that we haue as well deserued all the rest of Gods iudgements as these which presently lye vpon vs. And therefore that we sorrow not so much for the Euills as for our sinnes that are the causes of them Lament 5. 16. Q. What is the second thing required of him that would bee saued A. He must know and bee perswaded of his happie estate in Christ. Q What gather wee of this A. That though sorrow for sinne bee necessarie Yet if any rest in this sorrow and seeke not the remedie in Christ he shall neuer be happy Ierem. 50. 4. 5. Q. What is our estate in Christ A. By Christ we are free from all our miseries and fully and cleerely restored to true happinesse Rom. 8. 1 Q. How did Christ worke this A. By bearing the whole punishment that was due to our sinnes for thereby the iustice of God was fully answered and we discharged of all the fearefull curses that were written vp against vs Gal. 3. 13. Q How is this declared in the Scriptures A. By the similitude of a Debtor If a suretie discharge the debt the principall debtor in no good conscience can bee troubled or arrested for it So Christ hauing cancelled the Bonds and brought vs
the physicke is alwayes tempered to the stâ—ength of the diseased but the longer it is deferred the more dangerous is the cure So it is with vs for our sinnes wee must haue the Physicke of Repentance cure vs according to the measure of our sinnes as I haue shewed If a man haue made himselfe a great burden to carry and should assay it on his backe and so hee findes it vneasie and to presse him very much if he should then throw it downe and put a great deale more vnto it and then begin to lift it againe but vpon the second tryall finding it heauier then before if hee should fall in a great rage till hee adde twice as much strength and labour to carry it the lighter would wee not thinke such a one foolish thus wilfully to increase his burden so is it with the children of this world because they finde Repentance somewhat vneasie at first they cast it from them and by that time they come againe hauing added more sinnes and made their burden heauier they are compelled to their greater sorrow and greater Repentance to wrastle with so grieuous a burden at a wondrous great disaduantage The Fifth Reason why early Repentanâ— is better then late is Because it is more pleasing vnto God for hee for the most part reckoneth more of an old disciple then of a new As wee see in experience vsually one will make more account of an old seruant then of a new hee will commit more trust to him and bee more familiar with him Euen so the Lord makes more reckoning of an old Disciple then of a new wherefore by all these reasons wee may see that early Repentance is better then late And therefore now let vs doe as it is said 1. Chron. 22. 16. Arise therefore and bee doing the Lord will be with thee So seeing wee haue so many sinnes to repent vs of and that God must haue the temple of our soules new built and re-edified let vs vp betimes and be doing with our Repentance As Pro. 3. 28. Say not vnto thy neighbour goe and come againe tomorrow but giue when thou hast it by thee So say not vnto God when he offers thee Repentance goe and come againe I will listen to this another time but listen while it is time and refuse not mercie when it is so neere thee Wee see that in the practise of men they cannot indure to bee put off from day to day in those things they desire to haue but they will take it as an iniurie done vnto them So the Lord takes it as a great iâ—iurie and wrong done vnto him when men put off their repentance from day to day The common course of the world is to deferre Repentance vnto the day of death thinking that to be the fittest time for it But such are deceiued for of all other times this is the worst for it and that because of two impediments 1. One in Nature 2. The other in Grace The first impediment in Nature is The Dolour and paine wherein the partie at that time is for when paines bee vpon a man how vnfit is he then to repent when it is tedious and irksome to speake or heare any noyse O how vnfit is a man then to set all his sinnes in order before him to sorrow and mourne for them and that hee hath offended by them so gratious and good a God In this case it befalls vnto many at such times as it did with the Israelites Exod. 6. 9. Moses told them that the Lord would bring them out of Egypt that hee would take away the burdens from their shoulders and that hee would bring them into the land of Canaan which hee had sworne vnto their Fathers to giue vnto them But the text shewes That they did not hearken vnto Moses for the anguish of spirit and because of the cruell bondage they were in So for the most part when paines and sicknesse are vpon one hee is not fit to listen vnto any good counsell or admonition that any one can bring him be it neuer so comfortable vnto others therefore the time of death is a most vnfit time for the beginning of Repentance Secondly Because the time of death to a naturall man vntill hee hath repented is of all other times the most terrible and fearfull Vntill hee haue obtained the assurance of the forgiuenesse of sinnes and that heauen and happinesse belongs vnto him If a Physitian should come to take away a legge or an arme from a man what a fearfull thing would it bee how much more fearefull to a naturall man is death which comes not to take away a legge or an arme onely but to rent body and soule asunder to bee at last tormented for euer So that when death comes with so dolefull an errand to seperate two old friends this time must needs bee a most vndisposed season to repent in Thirdly Because of worldly Cogitations as the disposing of wife and children house and lands and other goods all these must needs hinder the motions of Repentance As if a man haue a candle lighted in a Mine vnder the earth if it bee neere or vnder a dampe this will come and put out the candle So when in the time of sicknesse there is a candle lighted of good motions and meditations of Repentance then these new mutinous cogitations enter in to thinke what shall become of wife and children this and that friend and how to bestow our goods these like a dampe extinguish the good thoughts of Repentance The fourth is That God then ordinarily punishes our neglect of this duty in our health with hardnesse of heart on our death-beds As it is Pro. 1. Because hee called then to vs and wee would not answer therefore we call vnto him and he will not answer vs euen when our feares come like a whirlewinde and our desolation posteth vpon vs. O saith Christ to Ierusalem Would to God thou hadst knowne in this thy day the things which belong vnto thy peace but now they are hid from thine eyes Worke saith our Sauiour to the Iewes whilst it is called to day for the night commeth in which no man can worke So that this night time of sicknesse is of all times the most vnfit to repent in when God may iustly leaue vs comfortlesse because wee would not ere that time hearken to the words of instruction and walke in new obedience 2 The Impediments of Grace At that time may bee these First God may deny vs the meanes to worke Faith and Repentance in vs our comforters and helpers then shall be silent tongue tyed or absent when wee most wish desire and languish for comfort and helpe then one of a thousand may be denyed vs. Secondly Though hee doe giue vs meanes yet it may bee hee will not blesse them or make them powerfull and effectuall vnto vs. And though hee doe blesse the
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
euen home to our Fathers house So Christ the Patterne of all Humilitie holinesse patience and meeknesse what a deale of holy and heauenly speeches did hee vse before his death which are euer memorable chiefely his seuen last words So Iacob Gen. 47. what a many gratious sweet words came from him ere his departure to his sonnes and family So Dauid before his death blessed and instructed his sonne Salomon saying And thou Salomon my sonne feare thou the Lord God of thy Fathers c. The like we haue of S. Paul Tim. I haue fought a good fight I haue finished my course and henceforth is layed vp for mee a crowne c. Steuen also called vpon the Lord Iesus towards his end and Moses blessed the twelue Tribes of Israel more instances I might giue but these may suffice to shew that euery man must indeuour that his last words may bee gratious and seemly when hee comes to die The sixth and last Dutie at the time of death is Holily to resigne ones selfe into the hands of God as wee see our Sauiour Christ did Luke 23. 46. Father into thy hands I commend my spirit So Steuen when he was in the greatest perturbation that might bee in the agonie of death said Lord Iesus into thy hands I commend my spirit euen when there was a showre of stones about his eares Little children for the most part desire to die in their Fathers bosome or vpon their mothers lap euen so must a Christian in the houre of death lay downe his head vpon the sweet brest and bosome of Iesus Christ so rendring vp vp his soule into the hands of the Lord. If a man had a most pretious jewell which hee did esteeme aboue all his wealth valuing the same at some high rate in time of danger hee would surely make choice of his best and chiefest friend to commit it in keeping So seeing euery Christian hath a most pretious iewell his soule which doth farre exceed all other his wealth therefore howsoeuer wee trust friends with our lands and goods we must onely trust the Lord with our bodies and soules that hee may restore them safe againe at the last day So this is the last dutie a Christian hath to doe at the day of death to shut vp his owne eyes and to rest vpon the sweet mercie of Iesus Christ to receiue him into glorie If a man doe thus prepare himselfe for death before-hand and then holily dispose of himselfe at the time of death there is no doubt but hee shall die well and comfortably what death so euer hee die no man can assure himselfe when hee shall die where or of what death onely wee know if wee goe on with these helpes shewed whensoeuer or wheresoeuer or howsoeuer wee shall die the seruants of God Saints in heauen in peace of a quiet conscience so as they may write vpon our tombes and graues such godly Epitaphes as the Holy Ghost doth vpon Moses So Moses the seruant of the Lord died there in the land of Moab according to the word of the Lord. LECT XIII OF THE CONTRAries to Repentance IEREM 18. 12. And they said there is no hope but wee will walke after our owne deuices and wee will euery one doe the imagination of his wicked heart HAuing spoken of the Cases of Repentance especially of that great case of Comfort in Death we are now to speak of the cōtraries of it For euen as Marriners when they goe to Sea they must onely not haue their course described before them in a Map but they must also haue speciall notice of rocks and shelfes sands that they may auoide them Euen so must the Christian man not onely know the way of the nature parts and properties of true repentance but also euen the Contraries and opposites thereof to decline them as dangerous rocks in his spirituall passage towards his heauenly home If you look into the Prophecic of Ezekiel you shall finde it thus written Chap. 39. 15. And the Passenger which passeth through the land when any seeth a mans bone then shall he set a signe vp by it c. So must wee set vp signes and tokens in this passage of our life that wee may auoide these and these places of danger The ministers of God are such searchers to finde out dead bones that is mens sinnes and when they haue found them they giue vs speciall notice of them and markes that wee may euery one looke into our selues by repentance for many times wee are hindered in our repentance and newnesse of life for want of discouerie and apparant markes to be directed by Now these contraries vnto it are two 1. Impenitencie 2. Unsound Repentance First Impenitencie is a certaine blocke layed in our way by the deuill when a man hath no touch or feeling of his sinnes but against his conscience and knowledge and iudgement liues in knowne sinnes which for his life hee cannot lament nor leaue or set himselfe against And is that Impenitencie mentioned Rom. 2. 5. But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgement of God This is impenitencie when a man hath sinned to bee as merry as if hee had not sinned and neuer trouble his rest for it Such as are mentioned 2. Pet. 2. 14. who cannot cease from sinne eate and drinke are jolly and braue in companie as if no such matter like vnto Esau who when he had committed that hainous sinne in selling of his birth-right Gen. 25. 34. was no whit dismayed for saith the text Then Iacob gaue Esau bread and pottage of lentiles and hee did eate and drinke and rose vp and went his way Thus Esau despised his birth-right So Iosephs Brethren when they had seazed vpon him stript him of his garments and cast him into a pit with an intent to destroy him they were neuer a whit moued with the matter but in a manner added sinne to sinne and sold him to the Ismaelites Gen. 37. 25. and sate downe to eate and drinke vntill they saw the Ismaelites vnto whom they sold him So Ierem. 8. 12. It is said Were they ashamed when they had committed abominations nay they were not at all ashamed neither could they blush So wee see when wee are not touched for the committing of sinne but can be quiet and merrie contented to eate and drinke and sleepe as well as if there were no such matter this is the impenitent and hard heart spoken of when one is insensible of sinne for as in some diseases insensibilitie is a great signe of danger a man being most fearfully sicke when he doth not feele his sicknesse so it is in the state of sinne a man is in the most danger when hee doth not see or feele it So Ierem. 8. 6. I hearkened and heard and no man spake aright no man repented of his
a full discharge for all our sinnes wee cannot in any equitie be challenged for any of them Colos. 2. 14. Q. What may wee learne by this A. That as a man in a tempest betakes himselfe vnto a tree and the tree beares off the rage and the violence of the storme So we must runne to shelter and saue our selues vnder Iesus Christ when the rage of Gods wrath like a tempest beates vpon vs Isay 4. 6. Q. What is the second meanes whereby Christ hath brought vs to happinesse A. His obedience and perfect righteousnesse in fulfilling the Law For life and happinesse is often promised to those that fulfill the Law And therefore seeing all the faithfull haue fulfilled the Law in Christ in as much as Christ hath fulfilled it for them They must needs liue therein and be happy by it Rom. 8. 3. 4. Q How is this declared A. As a manmakes ouer a Bill of debt to his friend whereby he may recouer a great peece of money to the enriching of himselfe for euer So Christ hath made ouer his righteousnesse and obedience to vs So that now we are able to purchase heauen not by our owne penny but by that stocke which Christ our rich friend hath lent vs Reu. 3. 4. Q. What may wee learne from hence A. That as a man when as his owne legges are so weake that they will not beare him he layes all vpon his staffe So wee must learne to lay all vpon Christ when our owne righteousnesse will not beare vs out Q. What is the third meanes A. His intercession whereby Christ is our Aduocate and intreateth God the Father for the faithfull when wee are sleeping or sinning or not thinking on God Then Christ in heauen is praying and intreating for vs Rom. 8. 34. Q How doth Christ pray for vs A. Not by prostrating himselfe at his Fathers feet but his very presence before God hath in it the force of a prayer to intreate Mercie and fauour Q. What is the meanes to receiue Christ A. Faith is the onely meanes to receiue Christ and to make him ours So that as a poore man reacheth out his hand and takes the bagge of gold that is giuen So a man doth but reach out the hand of Faith and receiue Christ Iohn 1. 12. Q What gather wee of this A. That the deuill wil'lay hardest at our faith had rather we had any gift then the gift of Faith and therefore it must bee our wisedome aboue all our vertues to labour most for the nourishing and maintaining of faith knowing that without it all the rest will doe vs no good Iud. 3. verse Q. What is Faith A. Faith is a sure perswasion of the heart that all our sinnes are pardoned in Christ and that God by meanes of his death is reconciled and become fauourable to our soules 1. Ioh. 5. 11. Qu. How many kindes of faith are there A. Two kindes An Historicall faith And a Iustifying faith Q. What is Historicall faith A. The Historicall faith is that whereby a man beleeues in generall there is a God and that there is saluation in Christ but for his life hee cannot apply any of these things particularly to any comfort of himselfe this faith may be in the Reprobates and in the diuels Iames 2. 19. Q. What is Iustifying faith A. The Iustifying faith is that whereby a man beleeues not onely that there is a God but in particular that hee is his God Not onely that Christ is a Sauiour but in particular his Sauiour as Thomas said in Iohn 20. 28. Thou art my God and my Lord And as Paul also saith to the Galat. 2. 20. I liue by faith in the Sonne of God who hath loued mee and giuen himselfe for mee Q. How is it declared that speciall Faith is needfull A. If a man be impleaded for debt it shall not be enough to say such a man at such a time payd a great summe of money for other men but he must bring his Euidence that hee was one of those for whom he payd it So it is not enough to say that Christ dyed for sinne vnlesse thou be able to shew thy Euidence euen speciall faith that Christ dyed for thy sinne Q. What is the meanes to be get Faith A. The outward most vsuall meanes whereby faith is wrought in vs is the preaching of the word Rom. 10. 17. Qu. What gather wee of this A. That they that absent themselues from the preaching of the word or marke it not when they bee present depriue themselues of the meanes of Faith and so consequently of all the happinesse that comes by Christ. Qu. What is the inward meanes A. The working of the Spirit of God who openeth the heart to beleeue those things that are preached Acts 16. 14. Q. What learne wee by this A. That faith is not of our selues but the gift of God and therefore we stand wholly beholden to God for our saluation who hath giuen vs Christ and also the hand of Faith to receiue him Ephes. 2. 8. Q. Must wee rest here when faith is begotten in vs A. We must labour by all meanes to strengthen and increase our faith and daily to grow into a more sweet feeling of the loue of God in Christ Rom. 1. 17. Q. What gather wee of this A. That those men who neglect the ordinarie meanes to encrease faith as preaching praying reading meditating the Sacraments and the like haue no true sauing faith Because sauing faith continually growes and increaseth in those that haue it Q. What are the fruites and benefits of Faith A. We inioy wonderfull liberties and priuiledges thereby First we are iustified Secondly we are adopted and made the sonnes of God Thirdly we are sanctified by faith in Christ. Q. How are we iustified by Faith A. In that Christ hauing cleerely discharged for all our sins wee know and are assured vpon the promise and the word of God that though we sinne daily and there be infinite matters of condemnation in vs yet wee shall not bee challenged nor impleaded for any of our sinnes but shall be accepted as iust and righteous for the obedience of Christ Ro. 8. 33. Q. How is this declared A. By a similitude For no suite in law holdeth against the wife so long as her husband liues but if the wife oweth any thing her husband must answer for it Euen so when our soules by true faith are espoused and married vnto Iesus Christ if the Deuill lay any thing against vs hee cannot bring his Action against vs but against Christ our head and husband who hath vndertaken to answer for vs. Q. What is the first fruit of Iustification A. The first fruit is Peace of Conscience For whereas before we had a hell in our hearts and our conscience was euâ—…g vs and arraigning vs for our sinnes now we haue reâ—â— and peâ—â—e with God and as it were a heauen in our hearts by the assurance which wee haue in
Q. How doth hee saue vs from sinne A. By deliuering vs from the guiltinesse of sinne 1. Iohn 17. And secondly by freeing vs from the power of sinne that it raigne not in vs Ioh. 8. 24. Q. How doth Christ saue vs from the punishment of sinne A. First by deliuering vs from the wrath of God that was kindled against vs 1. Thess. 1. 10. Secondly by deliuering vs from the clamours and cryes of our owne guiltie conscience which continually accuseth vs Rom. 5. 1. Thirdly by deliuering vs from the paines of Hell Rom. 8. 1. Fourthly by deliuering vs from the power of the Deuill who before ruled vs as a Lord Heb. 2. 14. Q. What is the meaning then of these words I beleeue in Iesus A. The meaning is that I beleeue there is a life and Saluation in Iesus Christ for all that come vnto him And that as he is Iesus so I shall finde him a Iesus that is a Sauiour to saue me from sinne and all the punishments due to it So that though I be a sinner yet through the Spirit of Christ working in me I shall sinne euery day lesse then other and through the Lords mercy I shall not come into condemnation for any of those sinnes which through frailty and weakenesse I commit Q. What is the second title of our Sauiour A. Hee is called Christ who was annoynted and it is the same that Messias is in Hebrew Ioh. 4. 25. Q. How was Christ annoynted A. Not with bodily oyle as the Kings and Priests and Prophets were in the old Law but with the holy Ghost the Spirit of God without measure being poured on him Acts 10. 38. Q. Whereunto was Christ annoynted with the holy Ghost A. To bee the King the Priest and Prophet to his Church Q. Why is Christ said to bee the King of the Church A. Because it is gouerned by the Law of Christ and secondly because it is defended by his power against the rage of the deuill of sinne and of all the enemies that oppose it Luk. 1. 32. 33. Q. Why is Christ said to be the Priest of the Church A. First because hee hath made an attonement for it offring vp his owne Body vpon the Altar of the Crosse. And secondly because he maketh intercession in Heauen continually intreating God for the peace and safetie of it Heb. 24. 25. Q. Why is Christ said to be the Prophet of the Church A. Because hee hath reuealed the royall will of God vnto his people sometimes by his owne mouth and sometime by the ministry of the Prophets and the Apostles fitted and enabled by his Spirit thereunto Acts 3. 22. Q. What is the meaning then of these words I beleeue in Christ A. The meaning is I beleeue that our Sauiour Christ is the true Messias the Lords annoynted hee that was ordained of God to bee the King Priest and Prophet of our Church the King to rule it the Priest to purge it and the Prophet to teach it Q. Why are wee called Christians A. Wee are called Christians of Christ because all true Christians are members of Christ and in some measure partakers of his annoynting so that wee are Kings and Priests and Prophets too Acts 11. 26. Q. How are all true Christians Kings A. They are Kings ouer their owne hearts to command them of God and ouer their owne corrupt affections to subdue them and keepe them vnder that they raigne not in them Rom. 1. 6. Secondly because all the comforts of this life and the life to come belong vnto them Qu. How are they Priests A. They are Priests to offer vp their owne bodyes and soules by holy seruice vnto God And secondly to intreate God for themselues and their brethren 1. Pet. 2. 5. Q. How are they Prophets A. They are prophets both to stand out vnto the death for the maintainance of the truth and also to teach that which they know to others that knew it not Acts 2. 17. Qu. What thinke you of those who doe not so A. Howsoeuer they carry the name of Christians yet indeed they be none but meere hypocrites and dissemblers whatsoeuer they pretend Q. What are wee to beleeue concerning the Person of Christ A. Wee are to beleeue two things 1. That hee is very God 2. That hee is very man Q. How doth the Creed shew him to be God A. First because he is the Sonne of God For as hee that is the Sonne of naturall man must needs be a man So he that is the naturall Sonne of God must needs be God And therefore he is called the mighty God Isay 9. 6. the blessed God Rom. 9. 6. and the true God 1. Ioh. 5. 20. Q. Why was it needfull that Christ should be God A. Hee that must redeeme vs must beare the infinite wrath of God But no creature in Heauen or Earth was able to beare the infinite wrath of God and to rise vnder it And therefore none but God was able to redeeme vs Iob 9. 13. Qu. What is the second Reason A. That the death of Christ might be of infinite value and of infinite price to redeeme vs. For it was more that God was scourged that God was nayled to the Crosse that God was killed for vs then if all the Angels and men in the world had suffered Act. 20. 28. Qu. What gather wee of this that Christ is God A. That if Adam being but a man was able to condemne vs much more Christ being God is able to saue vs Rom. 5. 17. Qu. How is Christ said to be the onely Sonne of God seeing all the faithfull are so also A. Christ is the onely Sonne of God by Nature and wee are the sonnes of God by Adoption and Grace Christ is the Sonne of God because he was borne of God And we be the sonnes of God because it pleaseth God in fauour to accept vs for his sonnes Psal. 8 15. Qu. What is the second Title whereby it is shewed that Christ is God A. In that hee is called our Lord. For God is our onely Lord Deut. 8. 14. and therefore seeing he must bee acknowledged to be our Lord he must also bee acknowledged to bee our God Ioh. 20. 28. Q. Why is Christ called our Lord A. Because the godly ones are ruled by him the wicked euer labouring to shake off their yoake Luk. 19. 14. Secondly because he ruleth for our good wee hauing the whole fruite and benefite of his gouernment in the world Deut. 33. 26. Q. What is the meaning then of these words I beleeue in Iesus Christ our Lord A. I beleeue that he was but a bare man but the Sonne of God that came to redeeme the world euen he that ruleth with all power both in Heauen and in Earth and therefore is most mighty to saue all those who by true faith flie vnto him Qu. Why was it needfull that Christ should bee man A. Because he could not suffer in his diuine Nature First and therefore
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
Then hee may assure himselfe that hee hath his part in Christ But if hee bee not a true member of the Church then neither God nor Christ nor life nor saluation belongs vnto him Acts 2. 48. Q. What is the Church A. The Church is the whole company of Gods Elect in all places and in all Ages knit by true Faith vnto Iesus Christ their head Ephes. 1. 10. Q. Are none but the Elect true members of the Church A. Hypocrites and wicked men may bee in the Church but they are not of the Church They may be in the outward societie and fellowship of the Church mingled for a time but they are not true members of it because they are not knit by true faith vnto Christ their head 1. Iohn 2. 19. Q. Why are the visible Assemblies called the Church A. Because in charitie wee are to thinke they belong to Gods Election till by Apostasie or notorious euill life they giue proofe to the contrarie Q. What are wee to beleeue concerning the Church A. Two things 1. That it is holy 2. That it is Catholique Q. Why is the Church said to be Holy A. Because all the true members of the Church are washed from their sinnes by the blood of Christ and haue holinesse in some measure begun in them Ephes. 5. 28. Q. What learne wee by this A. That they who are not holy that is sanctified in some measure by the Spirit of Christ belong not indeed to the Body of the Church and therefore are quite cast on from all benefite by the death of Christ. Q. Why is the Church called Catholike A. Catholike is as much to say as Uniuersall or generall So that when wee say Wee beleeue the Catholike Church The meaning is that wee beleeue the Church is not now tyed to any one Countrie as it was before Christs comming to the Iewes onely but in euery Nation whosoeuer feareth God and worketh righteousnesse is accepted of him Ephes 2. 14. Q. Is not the Church of Rome the Catholike Church A. No For the Catholike Church cannot fall away from the faith Math. 16. 18. But the Church of Rome hath no more priuiledge in this point then any other Church for it both may and hath departed from the faith Rom. 11. 22. And therefore it is not the true Catholike Church Q. What bee the markes of the true Church A. 1. Syncere preaching of the Word 2. A right vse of the Sacraments Q. Is not the Popes doctrine sound A. No for whereas the Scriptures teach that God alone is to be worshipped Math. 4. The Pope teacheth that wee may worship Saints the Wood the Crucifix with the same diuine worship that belongs to God Where the Scriptures teach that there is one Mediatour betweene God and Man the Man Iesus Christ The Pope teacheth that euery Saint and Angell may be a mediatour for vs. Qu. Haue they not a right vse of the Sacraments A. No For whereas Christ and his Apostles ministred in both kindes they giue nothing but Bread vnto the people Where Christ and his Apostles celebrated it in a knowne tongue they mumble vp all in a strange tongue which the people doe not vnderstand Q. What doth the Pope make the chiefe markes of the Church A. First Antiquitie Secondly Vniuersalitie Thirdly Succession of Bishops and consent Q. Doth not the Antiquitie of the Church of Rome prooue it to be the true Church A. No for as old as it is it is not so old as the Deuill Againe there is as great difference betweene old Rome and Rome now as is betweene a chaste Virgin and a common Harlot Qu. Doth not Uniuersalitie prooue it For before Luthers time all were of the Romish faith A. That is not so For before Luther the Valdonses and the Christian Churches in Greece in Armenia in Syria in Aethiopia and other places as much abhorred fellowship with the Pope as wee doe Secondly is it had beene so yet who knowes not that St. Iohn hath foretold Râ—â— 13. 3. cap. 8 that all the world should worship the Beast Q. Doth not succession of Bishops from Peter prooue it A. No For Caiphas had succession from Aaron and yet condemned Christ and their owne stories tell that there haue beene Monsters hather then Bishops that haue sate at Rome Tiberius who subscribed to the Arian heresie Honorius condemned by two Generall Councels and Iohn 2 3. who held a damnable heresie concerning the 〈◊〉 of the Soule Q. Doth not their vnity and agreement proue it A. No For howsoeuer they agree as Herod and Pilate did in condemning Christ yet they haue infinite iarres and contentions among themselues Pope against Pope and Cardinall against Cardinall Doctor against Doctor and that in matters of faith concerning the efficacie of the Sacraments The Virgin Mary matter of Orders Iustification c. So that their vnitie is no other then such as is spoaken of Acts 4. 27. Q. What bee the Benefites which God bestowes vpon his Church A. They are foure in number The two first concerne this life The two later the life to come Q. What is the first of them that concerne this life A. The Communion of Saints Q. What is meant thereby A. That all the holy people of God haue fellowship one with another and with Christ their Head 1. Ioh. 1. 3. Q. What is the fellowship which wee haue with Christ A. By faith wee become one with Christ of his flesh and of his Bones by meanes whereof wee haue a communitie in all his Merits and in all his riches So that his sufferings for sinne stand vs in as good stead as if wee our selues had suffered for them And his fulfilling of the Law benefires vs as much as if wee in our owne person had fulfilled it And his ascending into heauen puts vs in as good assurance as if our selues already were ascended thither Eph. 2. 6. Q. What is the fellowship which wee haue one with another A. It stands in foure things First in ioyning together in the outward worship of God whereby wee bring mutuall comfort and incouragement one to another Acts 2. 46. Q. What learne wee by this A. That they who liue idly at home on the Sabboth day or content themselues with some priuate duties of their owne and doe not resort to the publike places and publike assemblies which God hath sanctified and ser apart for his owne worship are found to despise the Communion of Saints Q. What is the second thing wherein our Christian fellowship consists A. In praying one for another and that not sleightly and coldly but pressing and importuning the Lord as if our owne state and our owne danger were in hand Q. What learne wee by this A. That hee that is a true member of the Church hath all Gods people in all places praying for him yea many times when he is not able to pray for himselfe a thousand hands are lifted vp to Heauen in his behalfe Qu. What is the third thing
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
Q What other proofe is there A. Children that are elected to Saluation are holy before Baptisme 1 Cor. 7. 14. they are within the Couenant Gen. 17. 7. the kingdome of heauen belongs vnto them Mark 10. 14. And therefore vndoubtedly they may be saued Qu. How then doth our Sauiour say Iohn 3. 5. Except a man bee borne of Water and the Spirit hee cannot enter into the kingdome of God A. Wee are to marke the person to whom hee speakes it to Nicodemus who might haue beene baptised if hee would So that our Sauiours speech reacheth no further but to those who may haue Baptisme and will not For if none absolutely might bee saued without Baptisme how could the Theefe bee saued who was conuerted vpon the Crosse Luk. 2. 3. Q. Is it lawfull for a priuate person to Baptise A. No For this is to corrupt the holy Seales For none may meddle in the holy things but they that are warranted thereunto by the Lord But priuate persons men or women haue no warrant from the Lord to Baptise and therefore they may not presume to intermeddle in it Heb. 5. 4. Q. What other Reason is there A. Baptisme is a part of the publike Ministry of the Church Math. 28. 19. But priuate persons and chiefly women may not intermeddle in the Churches Ministry And therefore they may not take vpon them to Baptise 1. Tim 2. 11. 12. Q. Yea but there is a case of necessitie in it A. There is no necessitie to breake the Law of God if we may haue the Sacraments according to the Lords institution we are to accept them with Thankfulnesse if wee cannot wee must not thinke it lawfull to come by them wee care not how Q. Zipporah in case of necessitie did Circumcise her childe A. The reason doth not hold For the Sacraments of the New Testament are tyed to the Ministry And therefore none but the Ministers may intermeddle in them But the Sacraments of the Old Testament were not tyed to the Priesthood as appeareth for that Christ and his Apostles caused kill the Passeouer who were not of the Tribe of Leui Luk. 22. 19 Also in that Ioshua did circumcise Iosh. 5. 3. Q. What is the other Sacrament A. The Sacrament of the Lords Supper Q. Why is the Lords Supper needfull after wee be Baptised A. Because by Baptisme wee doe enter into the household of God and by the Lords Supper wee are fed and nourished in the same So that Baptisme is the Seale of our entrance into Christ and the Lords Supper giues vs our further growth and continuance in him 1. Cor. 12. 13. Q. How is this further declared A. By a similitude For as a Master makes prouision for his Family that they may be the more able to goe through with their worke So the Lord hath appointed this Sacrament for the strengthening of his people that they may bee the better able to hold out in the holy labours and duties required at their hands Q. What learne wee by this A. That they who come seldome to the Sacrament must needs bee very faint and weake in the spirit As a man feeles his strength through long fasting to abate so that he is not able to walke with any cheerefulnesse and comfort in his calling Q. What is the outward signe in the Lords Supper A. Bread and Wine and the Sacramentall Rites that bee vsed about them Q. What doth the Bread signifie A. It signifies the Body of Christ. Q. What resemblance is there betweene the Bread and Christs Body A. First as the body cannot liue without bread no more can our soules liue without Christ. And therefore wee must labour for Christ as wee doe for bread Iohn 6. 51. Secondly as bread strengthens the body makes it the more able and fit to worke so that the eye sees the cleerer the hand mooues the quicker the foot sets the faster for it So Christ receiued by faith strengtheneth the Soule and makes it mighty through God to performe the duties of obedience required of it Phil. 4. 13. Q. What Bread did Christ vse in the Sacrament A. Ordinarie and common Bread such as was vsually at that time eaten with their meates Qu. Why did Christ vse common Bread A. First left men if the food had beene finer should haue left the care of feeding their soules and fallen to filling their bellies Secondly that as Naman learned because the Waters of Iordan were not better then the Waters of Damascus Therefore it was not the water of Iordan but the God of Israell that cleansed his leprosie So because this Bread is but ordinant and common bread wee may therefore know that it is not the bread but Christ signified by the bread that sanctifieth the receiuer Q. Why did Christ take the Bread A. Christ by taking the Bread from the Table shewed that hee would separate it to another vse So that where before it serued but to strengthen the body now it should serue to the strengthening of our Faith Q. How did Christ blesse the Bread A. As the Lord blessed the Seuenth day by appointing that day to an holy vse So Christ blessed the Bread by making 〈◊〉 holy Signe and a Sacrament of himselfe Qu. What doth the breaking of the Bread signifie A. The breaking and 〈◊〉 of Christs body vpon the Crosse. For as it is not the whole loaâ—e but the breed broken that feeds vs So it is not the life of Christ but the death of Christ not Christ walking and working Miracles but Christ Crucified 〈◊〉 and torne with the Nayles and Speare that brings sound peace and comfort to the heart Q. What are wee bidden to take inn this Sacrament A. Two things Bread to the feeding of our bodies and Christ himselfe to the feeding of our soules For as the Bread is offered to our bodies So Christ himselfe is offered to our faith Qu. What learne wee by this A. That hee which comes to this Sacrament must bring two hands with him An hand of the body to receiue the Bread and an hand of Faith to receiue Christ Iohn 1. 12. Qu. Doe not all receiue Christ that come to the Sacraments A. No For then euery one should bee the better for it whereas now many through their owne default are not the better but the worse after God iustly reuenging their irreuerence and contempt 1. Cor. 11. 17. Qu. Who bee they that take no good by this Sacrament A. First they that want Faith which is declared by their euill life For they wanting the hand of Faith must needs defeate themselues of the whole fruite of the Sacrament which is receiued by Faith Secondly such of the godly as doe not quicken and stirre vp their Faith by priuate prayer and meditation when they come to receiue For as a man that hath his arme benummed or asleepe is not able to reach out his hand to receiue the Bagg of gold that is offered him So if our faith bee dead and cold
supped before had so moderately vsed the matter that they were fit to receiue the Sacrament afterwards which may teach vs to vse such sobriety and moderation in our meates that wee bee not thereby made any way vnfit for holy duties Q. Whom doth this meet withall A. It meetes with those who stuffe themselues with meate especially vpon the Sabboth day That thereby they become vtterly vnfit for any holy Dutie being readier to sleepe then to heare and to seeke ease for the body then any comfort for the soule Qu. Is the Cuppe indifferently to bee administred vnto all A. If the Bread must bee administred vnto all much more the Cuppe Christs commandement being more expresse for the Cuppe Math. 26. 17. Qu. Why did Christ make such expresse mention of the Cuppe A. Christ being a Prophet foresaw in his Spirit that the Pope would denie the people the Cuppe but not the Bread and therefore hee hath giuen a more expresse charge for the Cuppe to breake the necke of this heresie before it rose Q. What gather wee of this A. That the Papists bearing hatred to the truth through the iust iudgement of God vpon them are commonly cast vpon these errours which may most easily and most plainely be conuinced by the Scriptures Qu. How is Wâ—…e the Blood of Christ A. It is not properly indeed his blood For Christs blood was not then in the Cuppe but in the â—…nes and arteries of his Body else how could the souldiers haue shed it the next day but it is called his blood because it is a signe and a figure of his blood Q. How is this prooued A. First the drinking of blood was condemned by the Law as an horrible thing Leu. 7. 27. 〈◊〉 Christ neuer brake the Law Math. 5. 17. And therefore â—ee dranke not his owne blood nor commanded others to drinke it carnally Secondly Christ expounds himselfe For leâ—t some should mistake his meaning he shewes in the very next verse that it was not Blood but very Wine that hee drunke Math. 26. â—9 Q. Why is Christs Blood called the Blood of the new Testament A. Because the new Testament was ratified and confirmed by it Heb. 9. 16. Q. What is a Testament A. It is that which wee commonly call a dead mans Will whereby hee giues away his goods and disposeth of his lands and liuings that belong vnto him Such a will Christ made at his death that hee gaue away all he had The Souldiers had his Garments the graue had his Body heauen had his Soule But his righteousnesse his holinesse his merits his kingdome and glory he bestowed vpon his people Q. How many Wills did the Lord make A. The Lord made two Wills or Testaments An Old Will And a New Will Gal. 4. 24. Q. What was the tenour of the Old Will or Testament A. Therein the Lord bequeathed life and Saluation to those onely that fulfill the Law Rom. 10. 5. Q. What is the tenour of the New Testament A. Therein the Lord bequeathes heauen and the happinesse thereof to those that beleeue in Christ Rom. 10. 9. Q. Why did the Lord make this later Testament A. Because wee were all cut off of all by the former for that gaue vs nothing but vpon condition that wee should fulfill the Law and therefore seeing wee could not performe the condition wee could not recouer one penny by the Will Therefore the Lord to relieue vs made a new will and aâ—â—exed 〈◊〉 easier condition That all should be saued who beleue in Christ Heb. 8 6. 7. Q. What gather wee of this A. That the Papists folly is exceeding great who make our state farre worse by the second Testament then it war by the first For by the first Testament Merits onely were required to Saluation But by the later as they say both our whole taske of workes is required and besides that Faith in the Mediatour So that our condition is now harder then in the Old Testament God requiring then but workes onely but now as they say both faith and workes as needfull to Saluation Q. Why doth Christ say his Blood is shed for many A. To shew that all haue not benefite by the blood of Christ. For though Christs blood bee a fountaine to wash away vncleanenesse Yet wee see a number had rather runne further into the mire then come to the lauour of Christs blood to wash away any one corruption that is in them Q. Why did Christ shed his Blood A. To purchase pardon and forgiuenesse for our sinnes Christ suffering that in his body and soule which wee should haue suffered for our sinnes Q. Haue wee no other benefite by the Blood of Christ A. Yes Through the blood of Christ wee bee not onely discharged of the sinnes that be past but wee haue strength and power against those Tentations and euill motions that bee to come Heb. 9. 14. Qu. How haue wee this A. Euen as a Corrasiue being applied vnto the diseased part eates out the corrupt flesh and drawes out the poyson and the venome that is in it euen so the blood of Christ being applied by faith eates out the dead affections and suckes out the Cankered corruptions that are in it Q. Why then doth Christ mention no benefite but Remission of sinnes A. Because this is the chiefest For euery day wee deserue to bee cast into Hell and wee giue the Lord iust cause to strip vs and to take away all his blessings from vs And therefore if Christs blood did not obtaine pardon for our sinnes we might not looke to liue one day in any tolerable estate Q. May all come to receiue the Sacrament A. No none but they who vpon due tryall finde themselues meet and fit to receiue it 1. Cor. 11. 28. Q How must a man make tryall of his fitnesse A. First whether hee bee Gods seruant or no. For God hath furnished his Table for none but for his owne people and therefore vnlesse a man can approoue himselfe to bee one of Gods Family and of Gods houshold hee may not presse and presume to come vnto it 1. Cor. 10. 21. Qu Wherefore may not others come A. If a man had prouided a good meale for his seruants that haue done his worke and a sort of Râ—…ans and roysters that haue done nothing for him should come in and eate it vp would not hee frowne and take on when hee should spie them at his Board So God hauing prouided this Sacrament for his Seruants will not take it well if heespie any other there that haue not serued him Math. 22. 12. Qu. How shall a man know whether hee bee Gods seruant or not A. By considering whose businesse it is that hee hath laboured in whether it be Gods worke or the deuills worke which he hath done Loue and Patience and Temperance and holinesse be Gods workes But malice and enuie and slandring and lying and swearing bee the deuills workes So that a man may soone see what Master hee hath
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
Secondly this Petition was so connected to the former to shew That though God giue vs our daily Bread yet if we haue not pardon of our sinnes all the Bread of the world can doe vs no good For it is a sweet and most comfortable thing to the conscience to be perswaded of Gods fauour in the forgiuenesse of sinnes For if one haue all the variety of good things in this world though his meat be Manna from heauen Rayment as precious as Aarons Robes his life as long as that of Methusalem his strength as Sampson Beauty as Absalon Glory Wisedome and Riches like Salomon yet if he haue not this Petition granted him which Christ here speakes of The pardon of his sinnes all is lost all is nothing worth yea in terrour of conscience all is displeasing and vncomfortable For saith Christ Matth. 16. 26. What shall it profit a man to winne the whole world and lose his soule or what ransome shall a man giue for his soule This question Tertullian demaunds What will all thy dainty dishes availe thee if they doe but feed thee to the fire of Hell Therefore remember to say Lord giue me daily Bread but O! Giue me also pardon of my sinnes for vnlesse I haue a feeling sense of thy fauour and hope of heauen all things else are nothing vnto me We know that condemned men in the Tower who haue goodly lodging lie well great attendance yet haue poore or no comfort in all this when they daily expect to be brought forth to execution Euen so it is with all the magnificence and glory of this world there is no comfort in any part thereof without the forgiuenesse of our sinnes one must goe to hell The rich Glutton we read when he was in Hell howsoeuer he possessed all things in this life and was glorious in estimation and riches yet afterwards they profited him nothing nay they were the greater corrasiue vnto him as he had formerly ioyed and flowed therein who found by wofull experience that one drop of Christs blood one Dramme of the forgiuenesse of sinnes had done him more good then all his infinite wealth and store of money Let vs then all pray with Dauid Psal. 50. Cast me not away from thy presence and take not thy holy Spirit from me giue me with daily Bread forgiuenesse of sinnes and howsoeuer thou deale with me in the things of this world yet let me haue the comfort of the saluation of my soule Hitherto of the entrance into the Petition and the questions touching the same In the Petition it selfe three things are to be considered 1 A Confession 2 A Request 3 A Condition In the confession three things are to be obserued of vs. 1 That euery sinne is a Debt 2 That we be all fallen into this Debt 3 That we be not able to pay this Debt For then we would neuer pray to haue this debt forgiuen if we were able to pay it First concerning the Confession wee acknowledge sin to be a debt for by debts here are meant sinnes as Christ in another place teacheth his Disciples Luke 11. 4. And forgiue vs our sinnes So the debt we speake of is the debt of sinne which for two causes is compareâ— to a debt First Because it ariseth after the manner of a debt for as a debt as we know ariseth vpon the non-payment of money and not performance of that which is due so because we haue not rendred vnto the Lord that which is his due not payed him that seruice loue honour obedience c. that we owe him being mightily behind with him Hence it is that we come to be mightily indebted vnto the lord being so farre in arrerages vnto him and so sinne ariseth in the first place after the manner of a debt Secondly it is compared to a debt because it bindes vs to a debt for as a debt bindes vs either to payment or to punishment to content the party or to goâ— to prison so doe our sinnes binde vs either to content the Lord in his Iustice or to vndergoe eternal damnation so that there is but one of two wayes to escape â—udgement either to content diuine Iustice or to vndergoe punishment And yet the debt of sinne is a worse debt then any other for it is not a money matter to be imprisoned for but this casts him into Hell for euer and euer Indeed the Law hath beene stricter for a man that made not payment of his debt was to be sold his wife his children and all he had Amongst the Parthians the Lawes were more cruell for if thae debt were not payed euery creditor was to take away so much of his flesh as the debt came vnto but these were courses barbarous and cruell Now by the lawes we see to be cast in prison is the punishment inflicted for a debt But for the debt of sinne we shall not only be cast into prison which is Hel but there suffer paines and torments easelesse and endlesse Another thing is that sinne is not like a debt we owe in this world for many a man though not able to pay his debt or not able to pay the interest for the time yet may deuise some meanes to auoyde and shift it off by a tricke pretend danger in the way or conscience in the businesse or if all faile he may die and then no body can compell him to pay the debt but no man in the world can shift off the debt of sinne First because God is able to proue euery debt that we owe him he hath it in a booke as Iob speakes Chap. 18. 23. Mine iniquitie is sealed vp as in a bagge Secondly wee cannot sue for such a Protection as the power of Princes giue in this world there is nothing able to protect vs from the Lord. There is no flying away that wil not help vs neither for we can flye no where from the Lord though we flie vnto Hell for saith the Prophet Psal. 139. 7. Whither shall I goe from thy spirit or whither shall I flie from thy presence If to heauen thou art there If to Hell thou art there also If I take the wings of the morning and dwell in the outermost parts of the Sea euen there shall thy hand lead me c. Fourthly Death cannot free vs from the debt of sin for howoseuer by death wee are out of the Vsurers hand yet wee cannot escape out of the hands of God Therefore let vs make this vse of it Feare him saith our Sauiour that when he hath killed the body can cast both soule and body into hell so that of all debt the debt of sinne is the most grieuous wherefore let vs bee carefull aboue all things to auoyde and get out of this debt A man that loues quietnesse and peace cannot abide to runne in debt O how carefull will he be to shunne it he will liue hardly and poorely goe thinne and liue of his
the end I aimed at vntill some other of more learning pietie experience and wisedome erect for thy sake a more excellent fabricke vpon this weake foundation which hee heartily wishes Thy seruant in Christ Jesus IOHN SMITH To the Christian Reader GEntle Reader I offer here vnto thy view a Treatise of Repentance which I found in the study of the most worthie Author a little after his death written in an extraordinarie small rugged blotted coppie which since that time with exceeding care and paines was thus fitted for the publike good hoping that thou wilt take it in good part as it is though the exact curious hand of the Author was not to perfite it as hee intended if he had liued a little longer I know the diuers Bookes already extant vpon this subiect might haue discouraged mee so as to haue spared my paines herein but that as diuers meates diuersly cooked and dressed fit best diuersitie of Palaâ—es and queasie stomacks So I hoped that perhaps the plaine and vnusuall handling of this Treatise might comfort incourage and stirre vp some one or other supplying from the storehouse and fountaine of the euer abounding Spirit somewhat not obserued or at least not thus cooked by any other For which cause and that the memorie and paines of so learned holy Judicious a man of God should not be altogether buried and forgot it hath beene thus by Gods assistance published Let mee therefore intreate thy charitable Censure of what is done for Gods glorie and thy good for which I promise some other way to striue how I may best shew my selfe Thine in the best bonds 〈◊〉 HART A TREATISE OF Repentance GALATH. 3. 19. 24. Wherefore then serueth the Law It was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediatour Wherefore the Law was our Schoolemaster to bring vs vnto Christ that wee might be Iustified by faith TO apply Christ vnto vs who is the meanes of Saluation giuen of God there must be two workes 1. A worke of the Law 2. A worke of the Gospel That the Law may effectually worke vpon vs and bring vs vnto that for which it was appointed of God there must bee 1. A knowledge of the Law 2. An application of the Law Of the knowledge of the Law wee haue already spoken now are wee to intreat How euery man may apply it to himselfe and so thereby both measure his owne courses and curbe his wicked life For euen as the man Elisha 2. King 4. 34. applyed his body vnto the childes body his eyes vnto his eyes his hands vnto the childes hands and his mouth vnto the childes mouth c. and then it appeared what difference there was betwixt the childes cold body which began to receiue life from Elishaes warme body So when a man shall apply the law of God vnto himselfe vnto his heart hee shall soone perceiue what a damnable estate hee is in and how farre short hee comes of the meanes to auoide death and damnation So then the best course for euery man is to apply the Law of God vnto himselfe and measure his owne actions by it for a man may haue a great deale of knowledge of the Law of God and yet be neuer the better for it if hee bee not wise to apply the knowledge vnto himselfe and examine his owne courses and life by it for this will discouer vnto him all his spots and blemishes and leaue no corner of the soule vnransacked Euen as a workman comming to hewgh a a peece of timber hee takes a line or a threed and applyes it vnto it by and by hee sees where it is marked or chalked or crooked or straite and so proceeds in his worke accordingly So let a man apply the straite threeds and lines of the law of God vnto himselfe and by and by hee sees his owne euill wayes where hee performed too few duties where hee prosecuted too much his owne will and how there remaineth vnto him a reward according to his euill or good actions So then euery Christian who taketh care to apply Christ vnto himselfe must not onely know the Law of God but know how to apply the same vnto his owne soule and conscience that the Law may affright wound and bring him vnder both to a sense of sinnes present venome and bitternesse as also to an vnfained and sound totall hatred thereof for the time to come Now of the Law thus applyed there is a double vse 1. In the man Vnregenerate 2. In the man Regenerate In the the Vnregenerate man there is a fourefold vse thereof Vse 1 First It shewes him Generally what is sinne for a man by his owne light of his eyes and reason is not able to discouer his disease vnto himselfe Rom. 3. 20. For by the Law commeth the knowledge of Sinne and Chap. 7. 7. Nay I knew not sinne but by the Law So then the law of God discouers and displayes sinne vnto vs. O wee cannot see with the light of our owne eyes and vnderstanding if God helpe vs not to see Wee are not by nature inspired to know good and bad No vntill the law of God discouer vnto vs what sinne is it is impossible for vs to discerne our miserie As a man that is brought into a darke roome cannot tell how it stands whether moated or towards a yard or Orchard nor how it is adorned and made handsome and fine or otherwise lyes sluttish and beastly but bring a candle into the roome or tarry till the Sunne riseth and by and by euery thing is apparant So let a man looke vpon the light of his owne reason or vnderstanding and he will quickly fall into euery ditch and runne headlong into the by-wayes of frailtie corruption and wickednesse But let God light vp the candle of his law and by and by we shall see what is good what is not good what is lawfull and what is vnlawfull for vs. This is the first vse of the Law in the man vnregenerate it shewes him generally what sinne is that it is a sinne to lye to sweare to make our table-talke of filthy actions to be disobedient to superiours and that wee must bee disrobed of our owne filthy estate The Law of God I say can discouer vs whether wee offend in thoughts words or actions and make it easily knowne what sinne and corruption dwelleth in vs. As the Lepers said vnto themselues 2. King 7. 9. Wee doe not well this day is a day of good tidings Let vs rise c. So the Law of God can make a man say vnto himselfe I doe not well to lye to sweare to dice to mispend the Sabboth to riot in euill companie to bee impatient proud couetous a backbiter c. O let me rise and get me away speedily from this miserable condition lest euill befall me Vse 2 The second vse of
cause of Repentance 1 The first furthering cause is the Mercies of God and the remembrance of them for when God puts vs in minde what hee hath done for vs or wee our selues consider what wee haue lost or hazarded by reason of our sinnes who cannot but relent and acknowledge the same considering of Gods goodnesse as it is Rom. 2. What dost thou not know O man that the bountifulnesse of God and his goodnesse leadeth thee to Repentance for looke how many mercies God doth bestow vpon vs so many strong motiues they are vnto Repentance So Ierem 2. God shewing his former kindnesses vnto them expostulateth the matter to bring them vnto Repentance and Confession Ezek. 20. 43. the Lord shewes for the other And there shall you remember your wayes and all your doings wherein you haue beene defiled and yet shall Ioathe your selues in your owne fight c. and Iob. 35. 10. hee complaineth that none remembred the mercies of God and therefore they were not heard in their prayers because they wanted faith to repent To vrge the point yet more that the mercies of God moue much to Repentance see Luke 5. when Peter saw the great draught of fishes Lord saith hee depart from me a sinfull man Thus Gods mercies did bring Peter to the acknowledgement of his sinnes Euen so the mercies of God should bring vs to make this vse of it to bring vs to the consideration of our sinnes and to repent for them and to loue the Lord for his goodnesse and for his mercy and fauour bestowed vpon vs. If a wicked wife should slip away from her husband and commit many faults against him If hee not withstanding send her loue tokens from time to time this kindnesse of her husband must needs bee a mighty meanes to drawe her backe againe in loue and obedience vnto him Euen such is the kindenesse and goodnesse of God towards vs that though wee slip and slide from him by our sinnes yet hee sends to vs loue tokens his mercies and his blessings euery day from time to time to bring vs home by Repentance Helping cause of Repentance 2 The second Helping or furthering Cause is The Iudgements of God this is a principall cause in furthering of our Repentance as wee may see Genesis 42. 12. of Iosephs brethren when they were in trouble then they confessed their sinnes being accused Nay but to see the Nakednesse of the land you are come So the Prodigall sonne when hee was in miserie then hee came home to his Father So Isa. 26. 16. Lord in trouble haue they visited thee they poured out a Prayer when thy Chastisement was vpon them so the Lord doth mightily conuince them of sinne and neglecting his Iudgements I hearkned and heard but they spake not arâ—ght no man repented him of his wickednesse saying what haue I done euery man turned to his course as the horse rusheth to the battell and Zephan 3. 5. hee sayes The iust Lord is in the midst thereof hee will not doe iniquitie euery morning doth hee bring his Iudgements to light but the vniust knoweth no shame So Amos 4. the Lord there complaines of this that hee sent his Iudgements from time to time hee sent mildewes and blastings and many other iudgements and yet he complaines Yee returned not vnto mee If a sheepe goe astray from his sheepheard out of the flocke hee will set his dogge at him as if hee would kill him or worrie him and yet hee hath no purpose to hurt him but to driue him home to the fould againe for when the sheepe is come home hee rates and calls off his dogge So the Lord doth by vs if wee goe astray and turne from his sheepe-fold then hee sets his dogge at vs as if hee would kill vs the dogge of pouertie or the dogge of lamenesse or of blindenesse or of sicknesse or some crosse or some other iudgements and yet hee hath no purpose to hurt vs it is but onely to bring vs home vnto him for if wee bee once brought home hee calls off his dogge againe and rates him which is Gods end in all afflictions which hee from time to time sendeth The third helping or furthering Cause is our owne Considerations as Psal. 119. Dauid saith I considered my wayes and turned my feete to thy testimonie So vntill wee come to consider our owne wayes wee can neuer turne vnto God Now this consideration must bee in foure things First of the strict account wee must giue vnto God at the day of Iudgement for all those sinnes wee doe not repent of in this world If wee repent then the Lord will forgiue vs but if wee doe not repent bee assured wee must answer for our sinnes wheras vpon repentance Christ will answer for vs and wee may confidently put away the reaccount lying vpon Christ vnto which the Apostle alludes 2. Cor. 1. 5. For as the sufferings of Christ abound in vs so our Consolation also aboundeth through Christ. Secondly of the fearefull estate wherein wee liue vntill wee haue repented not being the friends of God but heires of hell not hauing interest in any promise but liable to the Curse of the Law vpon which ensues death and torments Which is the third thing those vnspeakable tortures the soule for euer shall endure with the deuill and his angels for euermore Fourthly the consideration of foure other things First The Necessitie of Repentance that is is such a necessarie grace that wee cannot bee saued without it for there is but two wayes either to Repent or else to perish For if a man weresicke and a Physitian should come to him and temper for him such a Potion which if hee did not take hee could not choose but dye one would thinke a man could not choose but take it though it were against his stomacke Euen so wee are all sicke of the disease of sinne and the Lord hath tempered a Potion for vs to drinke and hee telleth vs if wee doe not take it we shall not escape condemnation Now this Potion which the Lord hath tempered for vs is Repentance therefore wee must bee contented to take it though it bee against our stomacke The Second consideration is The vtilitie and profite wee haue by it for if wee repent God will forgiue vs but if wee repent not God will make vs answer for it at the great day of Iudgement here is our choice Repent and bee forgiuen Repent not and perish so the Lord promiseth Forgiuenesse vpon Repentance Isa. 1. 18. Though your sinnes werâ—red as scarlet hee will make them white as snow if you repent and obey that is in Gods account it shall bee so The Third Consideration is The readinesse of God to receiue vs then hee will turne his frowning anger into louing fauour his cursings into blessings his iudgements into mercies so soone as the Prodigall sonne came home to his Father wee see
of Repentance is dangerous Secondly Because the true time of Repentance is to begin as soone as wee can and the sooner the better a man cannot begin to repent him too soone of his sinnes because hee cannot leaue and forsake his sinnes too soone this is vrged by the wise man Eccles. 12. 1. Remember thy Creator now in the dayes of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them For then wee will bee vnfit and many inconueniences depend vpon decrepidnesse for such may be the distemper of the bodie that the minde will haue small rest and lesse list to make a sacrifice Therefore begin as soone as may bee in the youth and strength of thy body and as Abraham rose vp early in the morning to sacrifice vnto God so rise thou vp early and begin betimes to repent thee of thy sinnes taking home the Apostles exhortation Heb. 3. 13. Whilest it is called to day if yee will heare his voice harden not your hearts c. As a man that hath a long iourney to goe will rise vp early in the morning and prepare himselfe so must wee remember that wee haue a long iourney to goe when wee goe to Heauen yea so long as wee shall neuer returne againe how had wee need then to prepare our selues to Repentance and begin betimes considering wee cannot come thither without it But more distinctly There bee fiue maine Reasons to mooue vs to speedy Repentance The first is Because early Repentance is more certaine and sure then that which is deferred for wee know not if God will grant vs time or not to repent hereafter Wee that are in the Church to day may be in our graues tomorrow and though hee doe giue vs time wee know not whether hee will giue vs the meanes or grace to repent and if hee doe giue vs the meanes wee doe not know whether hee will blesse the meanes vnto vs. Therefore it is good for vs to repent whilst it is to day whilst it is offered vs. This was it which made Isaac resolue to blesse his children betimes Genes 27. 3. Behold now I am old and know not the day of my death so because wee know not the day of our death how soone we shall leaue the world and lay downe our heads in the dust it is good for vs to begin betimes and leaue a blessing vpon our soules before wee die Augustine saith well hee that promised to forgiue thee if thou repent did not promise thee that thou shouldst liue till to morrow It is true God hath promised that hee shall not die that doth repent him of his sinnes and that in many places of Scripture Now if wee will consider how iust God is in his promises and faithfull in his performances who would not repent but remember withall that these promises are reither made or auailable vnto any but vnto such as Repent Secondly Because early Repentance is more fruitfull then late for though late repentance may bee true yet commonly it is not so fruitfull comfortable nor accompanied with so many graces as that which is early the Theefe vpon the Crosse had late Repentance and yet it was true and sufficient for the saluation of his soule but it was not accompanied with so many graces nor brought that glorie to God as it might haue done being more early Again Paul was conuerted and repented betimes and we know how abundantly he was stored with graces and brought glorie to God and comfort to the people of God Uses Vse 1 It is for the sicke to remember this in their health and to prouide betimes because a man hath not power ouer himselfe to doe any good in his best health and memorie much lesse when any impediments and hinderances come when a man doth repent on his deathbed it may bee the Lord will bee mercifull but yet let vs deale more faithfully with our soules then to trust or presume vpon that remembring that early Deuotion is most fruitfull Indeed if a man forsake sinne in the strength of his body and repent God hath the greater glorie in the Conuersion though affliction worke it Of the storie of the Prodigall Luk. 15. what sweet passages are there for timely repentances and to personate a mercifull God by a wise and mercifull Father let the world say what it can and men iudge as they list hee that supposeth himselfe most righteous must repent as it is in Christs inuectiue against the too forward Iewes Luke 13. 5. Nay but except yee Repent yee shall alllikewise perish A third reason is Because early Repentance is the more easie For the longer wee goe on and liue in sinne the harder it will bee to repent if thou findest it hard to day it will bee harder to morrow and if it bee hard this weeke it will bee more difficult the next and if it be hard this yeare it will bee much more difficult the next Therefore God makes no limitation but sayes plainely Heb. 3. 13. To day lest any of you bee hardened through the deceitfulnesse of sinne and ver 15. To day if you will heare his voice then harden not your hearts c. I remember the saying of a learned man if presently after a great raine it be hard to get ouer a riuer then it will bee much harder at noone and worse at night when all the streames are come into one course and current Euen so if it be hard to repent presently after a sinne committed It will be harder when one hath committed twentie sins much more when he hath committed thousands of sins when all the sinnes of his life come to one course or current therefore timely repentance is the easier The fourth is Because the longer wee ly in our sinnes vnrepented of the more sowre and harsh they will bee For the measure of our Repentance must in some sort be proportionable vnto the measure of our sinnes If our sinnes bee great our repentance must also be great and if our sinnes bee small our repentance may bee the lesser for the more sinnes bee committed the more sorrow griefe tears there must be in our repentance for them as wee see in nature the stronger the sicknesse is so much the stronger must the physicke bee The Iewes did temper for Christ a bitter Cup to drinke but by our sinnes wee haue tempered a cup for our selues to drinke for euery sinne wee commit is as a drop of poyson to make this cuppe so much the more bitter vnto vs wee see by experience that if a man breake a legge or an arme the longer it remaines vnset the worse it is to bee ioyned so the longer wee liue without Repentance the worse it will be to repent therefore the best is to â—rie vnto God betimes When our heart is ouerwhelmed As in diseases
means yet our comfort shall then be the lesser for ordinarily hee doth more blesse the publike then the priuate meanes vnto vs wherefore of all times the time of death is the most vnable for Repentance and the worst wherefore now O yee my hearers let my counsell this day bee acceptable in your eyes and eares Remember now your Creator in the dayes of your youth health and strength the sooner it is done the better easier and more comfortable will your life and death bee doe therefore in this as Abraham did when hee sacrificed Isaac he rose vp early in the morning so wee should rise vp early in the morning of our age and youth â—o offer vp our selues our soules and bodies vnto God as a liuing sacrifice our Isaac must at one time or other bee sacrificed therefore let vs repent and bewaile our sinnes betimes for it is a speciall point of prudence to doe that betimes which must needs be done Thus of the Generall Now for the Particular Time of Repentance there bee sixe things Considerable The first is When a man hath committed any new sinne then is a speciall time for him to renew his Repentance as hee hath renewed his sinne So Dauid did 2. Sam. 24. 10. where it is recorded that Dauids heart smote him after that hee had numbred the People Thus by and by hee renewed his Repentance after that hee had confessed and seene his sinne So Peter Math. 26. 73. It is written of him that after he had remembred the words of Christ Hee went out and wept bitterly Thus euery new act of sinne must haue a new act of Repentance as I haue said If a man haue an arme or a legge out of ioynt he can neuer be quiet vntill it bee set and put in order againe so should it bee in our committing of sinne for because euery sinne setteth the soule out of ioynt wee should neuer be quiet vntill Repentance haue put all in frame againe Wee see by experience that if a candle be blowne out if a man by and by runne to the fiâ—e with it the sooner he comes the easier it will be lighted againe and the sooner and the longer hee â—arries the longer it will bee ere it take fire euen so when a man falls into any sinne the sooner hee repents of it the more easie and better it will be for him and the longer hee deferres his Repentance the harder it will befor him to bring his heart to the duty Therefore it will be best for vs to take the best courses which may bring vs vnto saluation no sooner to haue sinned but presently thereupon also to renew our Repentance As the wise mans counsell is My sonne if thou hast sinned deferre not thy Repentance Secondly it is a speciall time of Repentance When any iudgement of God either publike or priuate falls vpon vs as the Prophet shewes Isa. 26. 16. Lord in trouble haue they visited thee they poured out a prayer when thy chastening was vpon them So Lament 3. 40. saith the Church Let vs search and try our wayes and turne vnto the Lord. When God sends sicknesse blindnesse or lamenesse losse in our goods friends reputation preferment or such like then is a speciall tune to repent vs of our sinnes For it is a sure thing that the iudgements of God come by reason of our sinnes and so questionlesse God will renew his iudgements if wee renew our sinnes which cannot be remooued but by Repentance If a mans house be on fire he will carry out his Flaxe and Towe Wood and Straw with euery thing else which is fit and likely to augment the fire and then doth hee cry for helpe and poure on water to quench it euen so because our sinnes doe nourish the fire of Gods wrath and will consume our soules if wee doe not carry them out of sight by repentance therefore we should set about this worke and take away all that matter which may increase the fire of Gods vengeance vpon vs which is to put away our sinnes by repentance as wee see Deut. 9. 20. Moses did for thus he records it And the Lord was very angry with Aaron to haue destroyed him and I prayed for Aaron the same time Here you see how a iudgement was remooued by Aarons repentance and Moyses prayer Wee see if the Kings Writs be out against a man to attach him Bayliffs and Sherifes lying in wait for him in euery corner to arrest him such a man will presently labour to compasse the matter and bring it to agreement for feare of imprisonment So when the Writs of God are out against vs and his Iudgements like Sergeants and Baylifes dogge vs in euery corner what should we doe in this case but labour to compasse the matter betimes to bee wiser for our soules and immortalitie then they are for a little temporall punishment in this life and to make a good vse of Gods iudgements vpon others the omission whereof made the Spirit of God complaine thus Reuel 9. 20. And the remnant of the people which were not killed by these plagues repented not of the workes of their hands where the Lord complaineth of them that they had no regard to his iudgements So Amos 4. 6. And I also haue giuen you cleannesse of teeth in all your cities and want of bread in all your places yet haue yee not returned vnto mee saith the Lord. The like we haue Ier. 5. 3. Thou hast striken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction c. So that by these places you see it is a speciall time for vs to call vpon God when his hand is vpon vs and wee see apparantly that our sinnes doe pull his iudgements neerer and neerer vs. Thirdly When God affoords vs any speciall meanes then hee lookes for speciall actions and affections in turning towards him as at the comming of Iohn Baptist Math. 3. 10. And now also the axe is layed vnto the roote of the tree before the axe of God was layed to the boughes and branches but now to the very roote at which time there is no remedie but that Euery tree which bringeth not forth good fruit must be hewen down and cast into the fire So it is said Act. 17. 30. And the times of this ignorance God winked at but now hee commandeth all men euery where to repent So that when God sends speciall meanes this is a speciall time of Repentance Ships that haue lyen long in the harbour yet as soone as the winde blowes by and by they set forward to their intended iourney as it is said Act. 27. 13. And when the south-winde blew softly supposing that they had obtained their purpose they loosed thence Euen so should we doe when we haue lyen long in the harbour of sinne done little good in Religion or to the Church
repentance or confession will serue the turne but we must take heed that we doe not wilfully or willingly forget them in such sinnes wherein a man either in body word or goods does hurt his neighbour hauing no ill intent towards him nor afterward knowing it in this case generalitie will serue But secondly some are such sins as we doe know of and such as in which we well vnderstand and remember that wee haue wronged our neighbour Now if they bee such sins as we doe not know of as I said before or be forgotten or we doe not know to be sinnes then men are not bound to confesse them for else who could be saued for a number of sins were committed against our brethren which we forget and a number of sinnes there are which we doe not know to be sins against them as 2. Sam. 21. 3 Dauid knew not how hee had offended the Gibeonites But if they be such sinnes as one doth know these wee are bound to confesse not onely vnto God but vnto the persons wronged also As Christs counsell is Luke 17. 3. Take heed to your selues if thy brother trespasse against thee rebuke him If he repent forgiue him Quest. 2 The second question is whether a man is bound vpon his repentance to make restitution of that which is taken away by vniustice Answ. To this I answer there are in this case two parties offended proportionable to which must be our practise of Repentance 1. God 2. Our neighbour And it being a rule in Iustice that the penalty must stretch as far as the fault therefore it will follow because both God and man is offended in this case that we should not only repent to God but also to men and make satisfaction for the hurt which we haue done to them For It is the Nature of Repentance to bring all things as neere as may be vnto their former estate againe Now wee know that by the sin of iniustice God is offended our neighbour is hurt wherefore by our Repentance we reconcile our selues to God and by our restitution vnto men wee make satisfaction for the hurt wee haue done them so that there must be restitution and satisfaction that wherin we haue indamaged our brother there may be addition vnto his owne For if our brother haue ought against vs God will not heare vs vntill we be reconciled to our brother by restitution and satisfaction as Christs counsell is Math. 7. 23. If thou bring thy gift to the Altar and there remember that thy brother hath ought against thee leaue there thine offering before the Altar goe thy way and first bee reconciled to thy brother and then come and offer thy offering Whereby we may see that God will not accept of any duty which we shall doe vntill wee bee reconciled to our brother Thus Exod. 22. 5. God commands that If a man doe hurt to a field or a vineyard hee shall recompence of the best of the field or of the best of the vineyard So NuÌ„ 5. 7. God sayes in such a case of trespasse And they shall confesse their sinne which they haue done and hee shall recompence his trespasse with the principall thereof and shall adde vnto it a fift part also and giue it vnto him against whom hee hath trespassed Obiect 1 Ob. 1. But what if a man bee not able Soll. Then doe what you can or may 2. Cor. 8. 12. Ob. 2. What if the parties be dead Soll. Then giue it to the next of kinne Numb 5. 8. Ob. 3. What if one know none of the kindred or can finde none Soll. Then giue it to the poore or by aduice of the Minister dispose thereof And thus wee see the sin of iniustice to bee a grieuous sin wherein a man is bound to restitution satisfaction and confession If a man haue spoken ill of his neighbour he must be sorry fo it and speake well of him again If seruants steale or purloyne any thing of their Masters they must make it good confesse their fault and restore it vnto them again if euer God bring them home to himselfe So if a man shall get away his neighbours goods by iniustice or by deceit or fraud or cousening of him God will not accept of such a man vntill hee haue made satisfaction the like may be said in forgerie oppression subornation false witnesses and the rest there must follow repentance and satisfaction or no forgiuenesse of sinnes See then what a great sinne this of Iniustice is and what a grieuous burden a man pulls vpon himselfe when he hath gathered together a great deale of ill gotten goods For when hee comes to die he is in hazard to be either a damned sinner or a starke begger And therefore it is a wofull case when Parents put and aduenture their children vpon any bad courses not caring how so they may inrich them There are a number of Vsurers which say they cannot liue otherwise and therefore they put their stocke to vse to raise some profite to themselues But let them know that these sins be sins of iniustice and therfore they must not onely repent for them but also they must make restitution and satisfaction If a man doe sin against God if hee confesse and repent God will forgiue him But if he doe sinne against men hee must not onely confesse to God but also vnto men and make satisfaction for the offence here also such are to bee reprooued who at their death make Wills committing their soules to God and their ill-gotten goods to their friends and children the high way to bring a curse vpon them let Parents beware of this error And so much for this third case LECT X. IIII. THE CASES OF Repentance The case of Teares IOEL 2. 12. 13. Therefore also now saith the Lord turne yee eâ—en to mee with all your heart and with fasting and with weeping and with mourning And râ—â—t your heart and not your garments c. HItherto wee haue spoken of Repentance with some cases thereof and some yet remaine to bee spoken of The last day wee handled the Case of Confession to men And now in the next place because the want of teares doth so perplexe many in this great work of Repentance The Lord as in this text and many other places of Scripture so exhorting vnto the same sutable vnto which is the Saints practise now and in all ages I haue therefore in the next place chosen to handle The Case of teares in Repentance that is whether euery man or woman who truely repents them of their sinnes must and doe necessarily shed teares for them The answer whereof by your patience I will lay downe in fiue conclusions The first Conclusion shall be this Conclusion 1 A man may weepe for sinne shed teares for it and yet not truely repent teares be not alwayes a true signe of true Repentance The reason whereof is because the very naturall man
because no man truely conuerted can thinke of his sins with pleasure but with griefe Iob saith thou makest mee to possesse the sins of my youth so wee may bee free and haue little sorrow and few or no teares for sinne at first and yet this case of compassion may affect vs in our riper age or old age or in the time of sicknesse and death at which time wee may come in bitternesse of soule to bewaile them Fourthly againe I say that at one time or other wee shall shed teares for sinne some doe mourne and weepe at their first conuersion and lye a long time vnder the burden ere they can be comforted As a many experiences of troubled consciences amongst vs doe shew Some againe like to the Eunuch Act. 8. 39. and Lydia Act. 16. 14. when God opens their hearts absenting matter of terror and representing full matter of ioy depart away at first reioycing not mourning as others So that I say the case is different in this case according to the representation and diuine impression vpon the soule of ioy or terrour in the present apprehension or according to the former guiltinesse of the party conuerted but this is most sure if we belong to the Lord at one time or other wee shall weepe and mourne for sinnes of our selues and others See Psal 25. 7. saith Dauid Remember not O Lord the sinnes of my youth And 2. King 22. 10. you shall finde how much good Iosiah was affected with the sinnes of the time when Helkiah the Priest deliuered him a booke whereby hee apprehended how the people had offended God so that whosoeuer of Gods children hath not yet felt conuersion throughly hee shall feele it before this life leaue him as I shewed formerly a wound with a sword makes but a white stroke at first but within a while the blood issues aboundantly So euery one doth not by and by bleed vpon his first conuersion and feeling of sinne when hee is smitten by the Law but tarrie awhile till some further working vpon his heart and you shall see vnconcealed sorrow and teares issue forth amaine Now the Reason of this I thinke is Why some men mourne and some doe not but reioyce at their first conuersion because it is with the motions of the minde as it is with the motions of compounded bodies Elements predominate tending still towards their proper orbe or place agreeable vnto them So at that time of conuersion looke what the soule is most possessed with at that time thither it is carryed As fill a bladder with winde and throw it to the ground it will not lye there but bend vpwards to the aire because it is filled with ayre but fill it with earth and it will fall and lye on the earth because of the earth that fills it and our bodies being earthly fall to the earth againe So it is in the minde of a man at his first conuersion if hee apprehend the mercie of God in Christ more then the fearefull iudgements of God for sinne then hee is carryed with comfort but on the other side apprehending iudgements most then hee is cast downe and discouraged Fiftly I say all that are truely conuerted shall shedde teares at one time or other though not in a like measure for some shed teares in a more abundant manner as Mary Magdalen who sate at Christs feete and washed them with her teares Luk. 7. So of Peter Math. 26. who went out and wept bitterly and of Dauid Psal. 6. who watered his couch with teares whom though all cannot follow yet all must wish to imitate in true sorrow for sinne in one measure or other for it is well obserued of a learned man that a man may let out the corruption of a byle as well out of a little hole as out of a great one as one may know that there is life in a man as well by the stirring and wagging of a finger as of the whole hand so may the truth of Repentance as well bee discerned by a few teares as a great many Thus wee haue seene the meaning of the conclusion That there be very few who are truely conuerted if they continue any time after conuersion but will shed teares for their sinnes at one time or other in one measure or other Now I come to confirme it diuersly 1. By Reason 2. By Authoritie 3. By Example First by Reason thus hardly is there any man liuing be he neuer so stout hearted and composed in himselfe but there is one thing or other that will make him weepe though hee set neuer so good a face on the matter the losse of wife husband children or the vnkindnesse of friends or some worldly calamitie but in those that bee truely conuerted the greatest griefe of all is the griefe for sinne all other griefes whatsoeuer are nothing so great or sensible If this bee throughly apprehended nothing so workes on the heart of a renewed man as the heauie and sad remembrance of sinnes past whereby hee hath offended God and grieued him to whom he oweth more seruice and duty then to all the world besides And so seeing there is not any man liuing but some extreamitie will make him weepe and the greatest extremitie in any mans conscience truely considered is sinne or for sinne hardly is there any man liuing but at one time or other the conscience of his sinnes will make him weepe and draw teares from him Secondly By Authoritie thus Psal. 126. 5. They that sow in teares shall reape in ioy Ierem. 50. 4. Then and in those dayes and at that time shall the children of Israel come they and the children of Iudah going and weeping they shall goe and seeks the Lord their God So Reuel 21. 4. it is promised And God shall wipe away all teares from their eyes not onely the teares which they haue shed in regard of their miserie but also those shed in regard of their sinnes so it is most sure that those who are humbled and shed teares for any thing will especially mourne and weepe for sinne Thirdly By Example of other holy people that haue beene before vs they that could hardly weepe for all the things in the world did yet weepe for their sinnes Dauid a souldier and so by consequence a stout-hearted man much acquainted with blood yet his sins made him shed abundance of teares Psal. 6. 6. and so he addes ver 8. Hee hath heard the voice of my weeping And so Mary Magdalen sate her downe at the feet of Iesus and washed them with her teares Luk. 7. which though it bee no strange thing for a woman to weepe yet for such a woman to weepe a Lady a gallant altogether set vpon her pleasures brauery and delights it was as strange a thing as might be The like may be said of the children of Israel a proud insolent hard-hearted people such as would not easily melt yet when the Angel
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
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
it come We reade that when the people of God were to celebrate the Passeouer Exod. 12. 11. the text saith And thus yee shall eate it with your loines girded your shoes on your feet and your staffe in your hand and yee shall eate it in haste c. And why was this that the people might be ready to passe our of Aegypt whensoeuer God should call them vnto it Euen so must euery man prepare himselfe for death get his staffe into his hand haue his loines girded his shoes vpon his feet that he may bee ready to depart out of this world when God shall appoint him but such is our corruption that a number haue a care onely to liue in iollity neglecting altogether preparation for the day of death how to lay themselues downe in rest and peace of conscience at that time Now there be Three reasons that may mooue a man to prepare himselfe for the day of death Reason 1 First because of the vncertainty of Death Vncertaine I say both in regard of time place manner for though we all know that we must die that no man can escape or auoide it yet are these other circumstances of our death onely known vnto God Wherefore because nothing more certaine then that wee must die and nothing so vncertaine as Time Place and Manner it stands vs in hand alwayes to bee prepared for it doing and ordering of our affaires betimes as good old Isaac said in this case to his sonne Esau Gen. 27. 1. 2. Behold now I am old and know not the day of my Death come therefore dresse me venison c. That my soule may blesse thee before I dye Euen so must wee doe order all matters wisely exhort one another dailly whilest it is called to day doe what good wee can repent vs of our sins delay no good wee are able to doe to our selues or others saying to friends children and acquaintance ô my time is vncertaine therefore remember this and this doe this and this c. Thus must wee prepare for death there is none amongst vs I know but if hee had an intent to build a house would surely make preparation for it before hand as Timber bricke morter tyles with other necessaries So seeing wee are to make sure for our selues an eternall house not made with hands ler vs bee carefull to furnish our selues to fit our selues for it by earnest prayer faith patience obedience c. because as I said we are vncertaine of the time whether to day or to morrow young or old this yeare or the next whether in the day or the night whether in the house or the field whether amongst our friends or enemies whether of a lingring or a sudden a milde or a torturing disease by land or water by sword or famine or pestilence all is I say vncertaine therefore wee must prepare for death in regard of the certaine vncertaintie thereof Reason 2 A second Reason to mooue vs to this preparation is because wee can die but once and that which can but once bee done had need to bee well done So the Author to the Hebrews saith Heb. 9. 27. It is appointed for men once to die and after that commeth iudgement So because wee can die but once we should be very carefull to doe it wel seeing if it be â—ll done it can neuer be mended againe In all other things if a man doe amisse at first hee may repaire it afterwards but onely in this matter of death there is no amendment no redemption afterwards If a man shoote an arrow at a marke if in the first aime you tell him what his fault was that hee is ouer or vnder or wide he may mend it the next time or the next after that but in death it is not so once amisse and euer vndone therefore be carefull to die well seeing it is but once to bee done Reason 3 The third Reason is The remedilesse state after Death for looke how death leaues a man so shall iudgement find him As long as a man is aliue here vpon earth there is hope that he may bee conuerted repent of his sins and be brought before the throne of Grace but if a man bee once dead and laied in the dust then he can neuer attaine to repentance for his sins Faith in the promises nor vnto one sanctified Grace of Gods Spirit though he would giue a thousand worlds if he had them therefore euery mans wisedome must be to prepare for death before it come according to that counsell of Eccles. 9. 10. Whatsoeuer thine hand findeth to doe doe it with all thy might for there is neither worke nor deuice nor wisedome in the graue whither thou goest Now this Preparation to Death stands in fiue Dutyes First A man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death He must labour for Faith and Patience and Obedience with other holy graces of God for he cannot then spare any grace but these three a man shall find more especiall need of when he comes to die Therfore as Noah made an Arke to saue himselfe and his houshold from the flood before it came so must euery man before death come labour to saue and secure himselfe that he may haue a place of shelter in the day of death Wherefore if a man would die well he must first come to liue well for questionlesse as a man liues so is he likely to die If a man look vpon a tree when it is a felling he may giue a shrewd ghesse where it will fall for looke where the greatest burden of boughes hang or grow that way commonly the tree will fall and euen so looke which way a mans thoughts affections carry him in the course of his life the very same inclination will sway him at the houre of his death Therefore a man must prepare to furnish himselfe with abundance of holy graces that they may ouersway him in his loosing from earth to heauen when hee dies Referring all vnto God and his good will and pleasure with holy Dauid saying I held my peace and said nothing because thou O Lord hast done it Secondly A man must that would die well arme himselfe against the feare of death for a man cannot die well if he be affraid to die therefore he must be armed against it If any aske how must we be armed against the feare of death I answer Answ. First By perswading himselfe that it is Gods appointment that hee shall die yea that the very time and manner of our death is appointed by him yea every fit pang and trouble at the time of death all particulars are appointed as Christ shewes Math. 10. 30. But the very haires of your head are all numbred Secondly wee must arme our selues against the feare of death by considering the comfortable state which followeth after Death For
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.
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