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
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
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 doe wee here pray for A. That God would make an end of this wicked world and hasten to Iudgement to the vtter confounding of the wicked and the more full and perfect Saluation of those that belong vnto him Qu. Why are wee to pray for the day of Iudgement A. Chiefely for this end that the name of God may be no more dishonoured in the world but the kingdome of sinne and Sathan may haue an end Q. Doe all wish for the day of Iudgement A. No many had rather it would neuer come For O! if God should come to Iudgement what should become of a number in the world they should cry to the hills couer vs and to the mountaines fall vpon vs. And therefore though they say Thy kingdome come yet they would be glad in their hearts that Gods kingdome might neuer come Q. What is the second thing wee pray for A. Secondly wee pray for the day of our owne death for no other end but that wee may make an end of sinning and displeasing of God For seeing how prone wee are to euill and how the number of our sinnes increaseth euery day like old trees that gather mosse This must make vs weary of the world and so to sigh and groane in our selues desiring to bee dissolued and to be with Christ. Q. May a man then pray for his owne death A. A man may not pray for it of impatience as a number doe who bee running out of the world so soone as they feele the crosse But onely in the desire to be disburdened of the body of sinne and to serue God in the holy heauens with greater freedome and libertie of spirit then here they can doe Q. What are the Euills that wee pray against A. First wee pray that whereas wee haue kept open house for sinne and Satan these many yeares they may no longer ouercome vs and preuaile against vs. Secondly wee pray against all the letts and hinderances of Gods kingdome both at home and abroad as the Turkes and the Pope Thirdly wee pray against the loue of this world that wee may not dote vpon it desiring to prolong our dayes in it but that wee may be alwayes ready to depart in peace and to haste hence to our heauenly home Q. What doe wee pray for in the third Petition A. That wee may doe Gods will in Earth readily and willingly as the Angels doe in Heauen Q. How doth this Petition depend vpon the other A. Before wee prayed that God would rule vs and now wee pray that God would giue vs sort and plyable hearts that wee may yeeld our selues to be ruled by him Q. What is the will of God A. The will of God is that which is reuealed in his Word and may bee considered in three things First it is Gods will wee should leaue our sinnes before they leaue vs. Secondly it is Gods will wee should lead a Christian and a godly life 1. Thess. 4. 3. Thirdly it is Gods will wee should beare quietly and contentedly whatsoeuer it shall please him in his wisedome to lay vpon vs. So that wee pray that Gods will may be done A nobis both of vs De nobis nostris and of vs and ours Qu. What are the good things wee pray for A. Wee pray that wee may leaue our sinnes that wee may leaue our swearing because it is Gods will wee should not sweare our coueting because it is Gods will wee should not couet Qu. What is the second thing A. Wee pray that wee may liue righteously and holily in the world that wee may loue our brethren because it is Gods will wee should loue them that wee may make conscience of all our wayes because it is Gods will wee should make conscience of them Q. What gather wee of this A. That they which pray that they may doe Gods will and yet haue no care to doe it They that pray against sinne and yet hugge it and keepe it warme in their bosomes doe but mocke God in their prayers Q. What is the third thing wee pray for A. That wee may humble our selues with patience and contentment to those seuerall troubles and tryalls which the Lord shall bring vpon vs. Q. What learne we by this A. That their sinne is great who pray euery day that Gods will may be done on them And yet when it is done fret and fume and rage against it and had rather a great deale their owne wills were done then the Lords Q. How must wee doe the will of God A. As the blessed Saints and Angells in Heauen doe it though not in the same measure yet in the same manner Q. How doe the Angells doe it A. First they doe it willingly and chearefully and therefore they are described to bee winged to shew that they flie about it Secondly they doe it faithfully and not by halfes Thirdly they doe it constantly as well at one time as at another Qu. What then doe wee pray for in this later part of the Petition A. First wee pray that wee may cheerefully obey God like Christ that said it was meate and drinke to him to doe his Fathers will Secondly Wee pray that wee may not doe Gods will by halfes but faithfully obey God in euery dutie required of vs. Thirdly wee pray that wee may be constant in this course not to serue God by moodes and fits but at all times and in all companies as well in one state as in another Q. Wee cannot possibly doe the will of God so perfectly as the Angels doe it A. Indeed we cannot so long as wee dwell in these weake houses of clay Yet wee must still aspire to a better life desiring in a greater measure to serue God Q. What gather wee of this A. A cleere difference between the godly and the wicked For the wicked euer thinke they haue religion and good liues enough though they haue neuer so little But the godly neuer satisfie themselues in it but still desire to walke more obediently faithfully and vprightly with God Qu. What doe wee aske in the fourth Petition A. All things needfull for this life Q Why doe wee pray for the things of this life first A. First to the end that being dispatched of our worldly eares and hauing things necessarie aforehand wee might with more libertie seeke after those things which concerne the soule Secondly that finding the Lord easie to yeeld in these things of lesse good wee might bee the more imboldened to sollicite him for the greater For hee that will not trust the Lord for his meat and drinke will not trust him for the sauing of his soule And hee that thinkes the Lord will stand with him for a peece of bread will easily thinke that God will stand with him for eternall life Q What is meant by Bread in this place A. Not onely bread but whatsoeuer is as needfull and as comfortable as bread as health and strength to worke in our Callings houses to
that death will doe as much for vs as these fierie chariots did for Elias which carried him into heauen and be no more affraid of death then he was of that fierie chariot and horses which carried him into heauen both hauing alike commission though not in the same manner Thirdly We must die in the perswasion of our own blessed and ioyfull resurrection that howsoeuer our bodies shal be dissolued into dust and die as others yet that one day we shal arise liue again Thus Iob fortified himselfe against all his miseries with hope of the resurrection as Iob 19. 25. I know that my Redeemer liueth and hee shall stand the last on the earth and though wormes destroy this body yet shall I see him in my flesh c. This also supported the Prophet Dauid Psal. 16. 9. Wherefore my heart was glad and my tongue reioyced and my flesh rested in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption This was the faith of Dauid that hee was perswaded that God would bring this bodie out of the graue at the time appointed and herewith Christ doth also comfort himselfe in the dayes of his flesh Math. 15. 21. That although he should suffer many things at the hands of the Elders and of the high Priests and Scribes being slaine yet that the third day hee should rise againe Now that which was the stay of Christ of Iob of Dauid that must bee the stay of euery faithfull soule in all troubles and afflictions Fourthly Wee must shew forth especiall patience at the houre of death for though wee haue need of patience in the whole course of our life yet at that time most of all So the Author to the Hebrewes shewes For yee haue need of patience that when yee haue done the will of God yee might receiue the promise so all had need of patience This much was our Sauiours practise mentioned Act. 8. 32. Hee was led as a sheepe to the slaughter and like a lambe dumbe before the shearers so opened hee not his mouth Now Peter shewes vs that Christ hath suffered leauing vs an example that wee should also suffer with him 1. Pet. 2. 21. Because saith he Christ also suffered for vs leauing vs an example that we should follow his steps therefore as Christ shewed extraordinary patience at the houre of death so must wee meekly and patiently submit our selues vnder the mightie hand of God when wee come to die For our helpe in this case obserue three things which may make vs patient in the day of death First To consider that our paines be alwayes lesse then our sinnes and that wee feele not the thousand part of that which wee deserue to suffer as the Church acknowledgeth Mic. 7. 9. I will beare the indignation of the Lord because I haue sinned against him vntill hee pleade my cause and bring mee forth to the light then shall I see his righteousnesse c. So the Theefe vpon the crosse confessed Luk. 23. 40. saying to his fellow Dost thou not feare God seeing thou art in the same condemnation and we indeed iustly suffer for wee receiue the due reward for our deeds So Ierem. 10. 19. Woe is mee for my hurt my wound is grieuous but I said truly this is my burden and I must beare it So must euery one say this and this affliction crosse or miserie is for my sinnes all this trouble and vexation is nothing in regard of that which I haue deserued by reason of my sinnes which God might haue imposed vpon me Consideration 2 Secondly to consider That our paines are nothing to the paines of Christ which hee suffered for vs. Hee died on the Crosse wee for the most part die in our beds hee died among soldiers wee for the most part die amongst our friends hee was put to all extremitie at his death and wee for the most part depart of a long lingering disease Augustine to this purpose saith well Let man suffer what he will and let his paines be neuer so great yet hee cannot come neere the reproches the crowne of thornes sweates of blood buffetings reuilings which our Sauiour suffered though he was God and we but sinfull men he our Lord and wee his seruants hee cleane wee polluted hee innocent and wee guiltie and vnrighteous Therefore seeing our paines in death at worst are so farre short of his we should be patient Thirdly To consider these paines are finite not lasting and that they bring vs to euerlasting ease So wee haue it Reu. 13. 14. Blessed are the dead which die in the Lord from hencefoorth for they rest from their labours c. So Isa. 57. 2. it is said of a righteous man Hee shall enter into peace They shall rest in their beds each one walking in his vprightnesse Thus all good men shall be at rest with him when death comes vntill afterwards that they come to eternall full and euerlasting ease therefore this should make vs patient at the day of death because after a little paine we come to a great deale of ease We know when a Iayler knocks off a prisoners bolts fetters and Irons it may bee the wearing of the Irons puts him to a great deale lesse paine then the knocking them off doth yet though euery blow goe to the heart of him hee is content to bee patient and still because he knowes that paine will bring him more ease afterwards So all men lyâ—here fettered and grieued with the bolts and irons of mortalitie and sinne in which case it may be when God comes to knocke off those irons by death that wee feele more paines and extremitie then before yet because this brings to ease and euerlasting peace and rest therefore it should make vs patient hauing thereby these fetters of mortalitie and sinne loosed by death Fiftly a maine dutie is That wee must then indeauour that our speeches bee gratious and heauenly at the time of Death That there bee sweet exhortations sauourie experimentall speeches to the beholders questions of puritie courage and incouragement as grapes shewed vnto them of that countrie whither we are a remouing to as a light shining forth vnto them euen from the confines of death that the beholders our friends may bee as instructed so comforted in our happy and blessed departure Wee finde as a learned man well obserues that a man cannot goe so softly in moist grounds but hee will leaue prints and markes behinde him of his foot-steps so that though hee bee gone by yet one may know which way hee went So a man should not goe hence so softly to heauen but he ought to leaue some markes and prints of his footsteps in his good life good speeches heauenly meditations ioyfull excitations and practise of holy graces contempt of the world c. which shewes whither wee are a going
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
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
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
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
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
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
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
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