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
you shall finde what Naamans little maide said Would to God my Lord were with the Prophet that is in Samaria hee would soone deliuer him of his leprosie so saith the Gospell vnto vs Oh that you would come vnto Christ seeke after him by a liuely faith and true repentance for your sinnes hee would deliuer you from the threatning of the Law and release you of those impossible conditions which there you are bound vnto hee would conquer death and hell for your sake and pay the ransome for your sinnes and in the end by his Redemption bring you vnto life euerlasting Thus must wee needs flie for refuge vnto the death and passion of Christ. I confesse that there is both life and death in the Law as there is Saluation and Redemption in the Gospell but the Law as I said bindes vs vnto conditions which wee can neuer performe whereas the Gospell proposes life and saluation vpon more easier tearmes Then doe and liue or Doe not and perish onely to beleeue and repent and runne vnto Christ and hee will heale vs of our leprosie This then is the difference betwixt the Law and Gospel The Law proffers life and saluation vnto vs if wee can keepe the Law and neuer sinne against God The Gospell giues vs hope of Life and Saluation though wee cannot performe the Law so wee beleeue and repent which are farre easier conditions then actuall holinesse tying vs strictly to the obseruation of the common 〈◊〉 â—…ding vnto the spirituall meaning of the same so you see how the Gospell proffers vs life and saluation vpon farre more easie tearmes then the Law doth which should make vs so much the more diligent to see into the mysteries of the Gospell whereso great priuiledges are granted vnto vs and admire that depth of wisedome that hath thus tempered the seueritie of the Law towards vs euen when death was in the pot Of this there be two vses Vse 1 First that euery Christian must indeauour to keepe himselfe from sinne to liue well and labour in the practise of a holy life But if hee fall and sinne by weaknesse and frailtie and faile in his course and race running then hee must flie vnto Iesus Christ Beleeue the promises of the Gospell bee of good comfort in the Redemption of his soule and remember that which Saint Paul saith Rom. 7. The good which I would doe I doe not and the euill which I would not doe that doe I. Vse 2 Secondly That wee must take heed that wee liue not in notorious knowne sinne for the world is so full of wickednesse and impietie that many dare say what though I sinne thus and thus yet by repentance I hope to bee saued Yea many grosse swearers lyers aduherers and such like can prophane godlinesse in this manner I hope for all this to goe to heauen as well as the best Christ said hee came to saue not to destroy the world and such like But the true Christian onely hee may make a comfortable vse of the Gospell and apply these speeches to the comfort of his soule not the other And thereforee in the name of God let vs apply our selues vnto the search of these things now whilst it is called to day and whilst the time of saluation endures for if now wee 〈◊〉 our time though wee should giue a thousand worlds for it wee cannot haue it here after this life If a man come to the market and cheapen such things as hee hath need of and yet will not goe to the price of them he must returne without them euen so seeing wee heare at what price God hath see life and saluation that they are not to bee purchased but at the price of Faith and Repentance and that God will not let them goe at a lower rate let vs resolue that they will not bee gotten otherwise so that if wee meane not to come to the price or cannot come vnto Faith and Repentance wee must bee content to goe home againe without Life and Saluation And thus much generally for the conditions of the Gospell Now for the Particulars in Repentance there are many worthy heads to be considered as 1. The Necessitie of it wee cannot bee saued without it 2. The Order of it with other Graces 3. The Nature of it 4. The Causes of Repentance 5. The Time of it 6. The Practise of it 7. The Leâ—s of it 8. The Cases of Repentance c. 9. Contraries vnto it 10. Increase of it 1. NECESSITIE OF Repentance First for the Necessitie thereof Repentance is such a necessary grace as no man can bee saued without it for there bee but two estates wherein euery man liuing may beesaued the state of Innocencts and the state of Penitencie vnto which belongs the Grace of Faith Now no man liuing euer after the fall of Adam can be saued in the state of Innocencie because wee bee all sinners and grieuous sinners before the Maiestie of God so then hee that will bee saued must bee saued in the state of Penitencie There bee but two pleas that any man can make when hee shall stand before God in feare of Iudgement Either Non peccaui Domine Lord I haue not sinned or Domine peccaui Lord I haue sinned Sed poenitet peccasse it repents me that I haue sinned and offended Now no man liuing can stand before God in the strength of this first plea Non peccaui Lord I haue not sinned For Iam 3. 2. it is written in many things wee sinne all and 1. Iohn 1. 8. If wee say wee haue no sinne wee deceiue our selues And Salomon in his prayer hath it thus 1. King 8. 46. if they sinne against thee for there is no man that sinneth not So then seeing no man liuing can lay hold on the former plea Non Paccani let vs all lay hold on the latter Peccaui sed poenitel peccasse we haue sinned and offended but it repents vs that wee haue so done And thus wee see that Repentance is such a sauing grace as no man liuing can bee saued without it and the Scriptures also agree to this thing Act. 11. 18. Then hath God also granted Repentance vnto life c. whereby wee see that no man can come to life but by Repentance 2. Pet. 3. 9. hee sayes Not willing that any should pperish But that all should come to Repentance so then if a man will not persist in his sinnes the onely way is to come to Repentance when God willeth him 2. Tim. 2. 25. he sayes to this purpose If God peraduenture will giue them Repentance to the acknowledging of the truth by all which is apparant that no man can come out of the snares of Death but by Repentance and so wee may conclude that Repentance is a necessarie Grace without which we cannot come to life and Saluation Of this there bee diuers Vses Vse 1 First seeing Repentance is such a necessarie Grace That wee renew
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
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.
our owne feeling that the Scriptures are the very arme and power of God Qu. Why are they tearmed the old and new Testament A. Because as a man by his Will and Testament disposeth those lands and goods which he hath So God in the Scriptures hath bequeathed many blessings as it were a number of legacies to the sonnes of men Qu. What did God bequeath in the Old Testament A. Saluation and eternall Peace to those that fulfill the Law Miserie and hell and eternall death to those that breake the Law Deut. 28. 15. Qu. What did God bequeath in the New Testament A. Saluation and eternall Peace to those that beleeue in Christ and contrariwise Condemnation and Eternall death to those that beleeue not in him By the Old Testament none inherite but those that fulfill the Law By the New Testament all those inherite who beleeue in Christ Mark 16. 16. Qu. Are all the Bookes in the Bible to be receiued alike A. No for the Apocryphall are no further to bee receiued then they consent with the Canonicall bookes or with sound reason Qu. What Bookes are Canonicall A. All in the New Testament and so many in the Old as were written by Moses or any of the Prophets so that all are Canonicall from Genesis to Malachy who was the last Prophet Qu. Why are they called Canonicall A. Because they are the rule to direct our faith and our life for Canon in Greek signifieth a Rule or a square which a Mason or a Carpenter vseth for his direction in his worke So that as they worke all by Rule and line so wee must square out both our Faith and our life by these holy Bookes Q. What Books are Apocryphall A. All in the Old Testament that were written after the time of the Prophets as the first of Esdras and the second of Tobith Iudeth Wisedome Ecclesiasticus or Iesus Sirach certaine peeces of Esther and Daniel with the Prayer of Manasses the 1. of Maccabeus and the second Q. Why are not these Canonicall as well as the rest A. Because they were not written by Moses or the Prophets who were the penne-men of the Holy Ghost but by other godly men who hauing not so great a measure of the Spirit could not write all things so heauenly and so purely as the Prophets did Q. Why are they called Apocryphall A. Because they come not forth with publike authoritie from God but crept in closely and by stelth into the Church for Apocryphall in Greeke signifieth a thing lurking in a hole or a corner to shew that these Bookes are not nobly borne And therefore howsoeuer they may be profitable yet they ought not to speake with equall authoritie in the congregation of the Lord Deut. 23. 2. Q. Had wee not need of good warrant to strike off so many Bookes from the Canon A. So wee haue Christ himselfe who interpreting all the Scriptures interpreted no more but Moses and the Prophets And therefore seeing these Bookes of Tobith Iudeth and the rest belong neither to Moses nor the Prophets as being written after their time It is manifest that our Sauiour Christ hath shut them out from the Canon of the Scriptures Luke 24. 27. Q. What is the drift and scope of all the Scriptures A. To teach vs how to be saued and to chalke out the way that leadeth vnto true happinesse and eternall life 2. Tim. 3. 15. Iohn 20. 31. Q. How may a man be saued A. There are three things required of him that will be saued First he must know and bee perswaded of his owne miserable estate by nature and be humbled for it Secondly hee must bee perswaded of his happie estate in Christ. Thirdly he must practise that godly and Christian kinde of life which euery one is commanded to liue that beleeues in Christ. Q What is the first thing required of him that will be saued A. Hee must know his miserable estate in himselfe how wretched and how wofull hee were if God should not looke vpon him with fauour and mercie in the face of Christ. Q. Why is it needfull to know our miserable estate A. Because the sight of it will send vs more speedily to Christ. Secondly it will make vs set greater price on the benefit which we haue by him Q. How doth this appeare A. For when we see how deeply we are indebted and indangered to God that it is no dribling summe that we owe him but so huge a matter that neither wee nor all the friends we haue are able to discharge it This will make vs seeke more carefully to Christ to discharge it for vs and offer occasion to thinke more highly of him who hath brought vs a full discharge for so great a debt Q. What is our Estate in our selues A. Wee are dead in sinnes like a Corse that is layed out and waites but the buriall to be cast into the graue Q. How are wee falne into this estate A. Two wayes Partly by Adams sinnes And partly by our owne sinnes Q. What was Adams sinne A. The eating of the forbidden fruit whereby he wrapt vp himselfe and all his Posteritie in the wrath of God as wee see a Noble man by committing Treason not onely hurts himselfe but staines his blood doth hurt to his children too Rom. 5. 12. Q. What gather wee of this A. That he that will stand off from Christ had need haue a good purse when he shall not onely pay that which himselfe owes but that also wherein Adam his father was indebted to God Q. What is our owne sinne A. Our owne sinne is of two sorts 1. Originall Sinne 2. Actuall sinne Rom. 5. 24. Q. What is originall sinne A. Originall sinne is that backwardnesse and vntowardnesse of our nature whereby we stand not indifferently affected but vtter enemies to all the duties of obedience and holinesse required of vs Rom. 7. 23. Q. In what part is originall sinne A. It hath stricken like a poyson through all our parts so that they are all bent against God like a sort of Rebells that haue put themselues in armes against their King Gal. 5. 27. Qu How is the Understanding corrupted A. It is blinde and ignorant in the things of God and thèrefore euen they that are wise and wittie in the matters of the world in the matters of God are of no capacitie and of no conceite 1. Cor. 2. 14. Q. How is the will corrupted A. It onely willeth and lusteth after euill like a sicke man that cares not for wholsome meate but his stomacke onely stands to sluppersauce and that which is naught Iames 4. 5. Q. What is Actuall sinne A. That which ariseth from the corruption of our nature like sparkes from a Furnace Galat. 5. 19. Q. How many sorts are there of it A. Three sorts 1. Euill thoughts in the minde 2. Euill desires in the heart 3. Euill words and workes arising thence Math. 15. 19. Q. What gather wee of this A.
the Godlie die dayly A. But their death is not a punishment for sinne but a passage to Heauen and Eternall life And therefore it is one of the greatest blessings that God can bestow vpon a godly man Phil. 1. 23. Q. What Fruit haue we by Christs Death A. Remission for our sinnes for Iustice will not suffer that one offence be twice punished And therefore seeing God hath punished all our sinnes in Christ vnlesse we renounce the benefit we haue by Christ hee cannot now punish them in our selues againe Psal. 53. 5. Mortification of sinne Christs death obtaining not onely pardon for sinnes past but also strength and grace to weaken and bring vnder those corruptions that are yet behinde 1. Cor. 1. 30. Q. What is the fourth degree of Christs humiliation A. He was buried Q. Why was Christ buried A. For two causes First the more to assure vs of his death for dead men and not liue men be put into the graue To confirme vs the more That Gods wrath is appeased thorough Christ as the Sea was calme when Ionas was cast out of the Ship Q. What Fruit haue we by Christs buriall A. By Christs buriall sinne is buried in vs so that we haue strong hope that it neuer shall arise Rom. 4. 6. Q. What is the last degree of Christs Humiliation A. Hee descended into hell Q. What is the first Degree of Christs Exaltation A. The third day hee arose againe from the dead Q. What is the meaning hereof A. That as a man that chops vp a morsell that is too hot for his mouth cannot hold it but is glad to giue it vp againe So death hauing swallowed vp our Sauiour Christ and finding him too hot for him could not hold him but was glad to render him vp againe Acts 2. 24. Q. When did Christ rise A. The third day not the first day lest the Iewes should thinke he had not beene dead indeed but had been in a trance Not the fourth day lest his Disciples should haue despaired if Christ had beene longer absent from them Luke 24. 21. Q What difference is there betweene Christs rising and ours A. Christ rose by his owne power but wee shall rise by the power of Christ as in a shipwracke one swimmes to the bank and a many hang at his heeles and hee drawes them all out to the shore 1. Cor. 15. 22. 23. Q. What are the fruits of Christs rising A. Wee are assured hereby that Christ hath discharged for all our sinnes For if Christ had not payd our whole debt if but one sinne had beene left behinde Christ could not haue risen from death the guiltinesse of that one sinne would haue kept him downe And therefore God in raising Christ hath declared himselfe to be fully satisfied and contented for all our sinnes Rom. 4. 25. Secondly by Christs rising we are raised vp to newnesse of life As it is a shame for the Seruants to lye in bed when the Master of the house is vp So seeing Christ is risen it shall bee our shame if wee lye still sound a sleepe in sinne Rom. 6. 4. Thirdly wee are assured thereby that our bodies shall rise againe being parts and members of Christ and liuing by the same Spirit which raised Christ out of the graue 1. Thess 4 4. Q. What is the second degree of Christs Exaltation A. Hee ascended into heauen Q. What is the meaning hereof A. That Christ left the Earth and went vp to Heauen so that he is no longer in Earth according to his bodily presence either visibly or inuisibly Ioh. 16. 7. Qu. What thinke you then of the Reall Presence of Christs body in the Sacrament A. It is directly contrary to the Articles of our Faith as Christ himselfe shewes Ioh. 6. 62. For aske them of our faith where Christs body is They will answer it is ascended and gone into Heauen aske the Aduersaries they will say it is still on Earth in this Sacrament on the Altar c. So that if the Articles of our faith be true their doctrine of the Reall Presence cannot be true Math. 24. 23. Q. How doth Christ say then hee will bee with vs to the end of the world Math. 28. 20. A. Christ will be with vs alwayes according to his Godhead according to his grace according to the effectuall working of his Spirit as St. Marke expounds it Cap. 16. 20. but according to his bodily presence he is not alwayes with vs as himselfe saith Math. 26. 11. Q. Whither did Christ ascend A. Into heauen as all the Scriptures shew Marke 16. 19. Luke 24. 51. Act. 1. 11. Q. What fruit haue we by Christs ascention A. First Christ ascended into Heauen hath carryed the hearts of the Godly into Heauen with him So that though they liue here belowe yet they haue their mindes continually raised and lifted vp to Christ that is aboue Phil. 3. 20. Secondly wee by Christs ascending into heauen are already possessed of Heauen For as one friend takes possession in an others name and it is as good in Lawe as if he had done it himselfe So Christ in our name and in our right hath entred into heauen and made it as fine as if wee our selues were already seised of it Ephes. 2. 6. Thirdly Christ ascended into Heauen that hee might appeare in the sight of God to make intercession for vs. So that now wee haue a friend in the Court of heauen who keepes vs in fauour with God and obtaines many blessings for vs Hebr. Q. What is the third Degree of Christs Exaltion A. Hee sitteth at the right hand of God Q. What is meant by the right hand of God A. To speake properly God hath neither a right hand nor a left For God is a Spirit and therefore hath no bodily parts as wee haue but the right hand of God is the power of God and the Maiestie of God as the Scriptures expound it Luke 22. 69. Heb. 1. 3. Q. What is it then to sit at the right hand of God A. To be next to him in Maiestie and in Power for as Kings and great personages cause them to sit downe on their right hand whom they will haue honoured as second to them in the kingdome and next to themselues So Christ is set down at the right hand of God Because God hath lift him vp euen in his humane Nature farre aboue men and Angels and made him in glory and honour next vnto himselfe Q. Why is Christ said to sit A. First to shew that he is the Iudge of the world and all causes must be brought before him Secondly to shew that he hath finished the worke of our Redemption as a man that sits downe when his worke is done Heb. 10. 12. In the Sanctuary there was no stoole for the Priests to sit downe c. Q. Shew yet more fully the meaning of the Creed in this sitting A. The sitting downe of Christ at the right hand of
and not quickened vp wee shall goe from the Sacrament as emptie as wee came Q. How can wee receiue Christs Body that is absent in heauen A. By Faith wee may make it present setting Christ 〈◊〉 liuely before the inward eyes of our Soules as if wee saw him hanged nayled crowned bleeding vpon the Crosse So Abraham by faith had as liuely a sight of Christ as if with his bodily eyes hee had looked vpon him Iohn 8. 56. So the Israelites did eate and drinke Christ in the Desart 1. Cor. 10. 3. 4. and yet Christ was not borne till 1500. yeares after Q. How are the godly said to eate Christ A. As a man is said to eate the meate that hee liues by which hee doth apply and appropriate to his body to the nourishing and feeding of the same euen so when by speciall faith wee doe apply Christ vnto our selues and make him ours so that wee liue by Christ as a man liues by meate then wee are said to eate Christ. Qu. How is the Bread the body of Christ A. It is not verily and indeed his body For Christs body is in Heauen onely Act. 3. 21. but it is his body Sacramentally that is a certaine pledge and token of his body For as the Rocke is called Christ because it signifies Christ 1. Cor. 10. 4. So here the bread is called Christs Body because it signifies his body Q. Doe wee then receiue nothing but a Signe of his Body A. Yes wee receiue the very body of Christ by Faith for the bread which wee receiue with our mouthes is a true token that Christs body is receiued by faith For as a man that takes a key in signe of possession takes not the bare signe but the very possession together with the signe So they that worthily Communicate receiue not a bare signe of the Body but the very body it selfe spiritually and by faith Q. What difference is there then betweene the Papist opinion and ours A. They thinke that they eate Christ corporally and carnally with their teeth and therefore they cage him vp in the consecrated Host and hold that a cat or a mouse may deuour him But we knowing that Christ is now food for the belly but food for the soule affirme that Christ is not 〈◊〉 caâ—alâ—â— with the teeth but spiritually by faith Iohn 6. 63. 1. Cor. 10. Q. Why doth Christ adde My body which is giuen for you A. To shew that it is not Christs body glorious in Heauen 〈◊〉 downe in great Maiestie vpon the Throne of God but it is his wounded body his bleeding body his dead body that our faith must feed vpon So that here we are led backe to the crosse of Christ that wee may lay to our mouthes and euer sucke life and Saluation out of his bleeding sides Q. How may wee feed vpon the dead body of Christ A. By faith wee must set our selues vpon Mount Caluery and there behold our Lord vpon the Crosse with his shoulders trickling with his head spinning with his hands streaming with his sides gushing all his body running downe with blood and then say Behold this is the Body that is giuen for mee These sides were whipped that mine might bee spared These hands were nayled that mine might bee freed These cheekes were buffeted that mine might be kissed This head was crowned with Thornes that mine might be crowned with glorie These torments Christ suffered on Earth that I might not suffer greater things in Hell Zach. 12. 10. Q. What is the second Reason A. To shew that wee were the Authours and causes of the death of Christ. It was our sinne that brought all these punishments and these paines vpon him As an vnthrift that comes behinde hand and his suretie is made to pay for all So all our sinnes were charged vpon Christs head and hee was faine to suffer whatsoeuer wee should haue suffered for them Psalme 53. 5. Q. What learne wee by this A. That if wee detest Iudas that betrayed Christ and Pilate that condemned him and the Iewes that killed him Much more should wee hate our sinnes that were the chiefe causes of his death Q. To what end must wee celebrate the Lords Supper A. To stirre vp our faith to a more liuely consideration of the death of Christ. Q. Is there any that forget the Death of Christ A. Too many forget it or very coldly consider it First they that will doe nothing for their brethren little considering how much Christ hath done for them Secondly they that liue in sinne little consider what Christ suffered for it Thirdly they that will beare no disgrace for Christ little remember how hee was disgraced for them Lastly they that will sell themselues for a â—â—rifle to the Deuill little consider how dearely they were bought Q. Why are there two signes in the Lords Supper and but one in Baptisme A. Christ is set forth in Baptisme as washing the soule from sinne And therefore because water of it selfe is enough to wash the body therefore there needed nothing else to signifie the washing of the soule But in the Sacrament of the Supper Christ is proposed as a nourishment feeding vs and vpholding vs in the life of Grace And therefore because bread is not sufficient to sustaine the bodily life without wine nor wine without bread Therefore two Signes were appointed to shew that wee haue our whole nourishment by Christ. Qu. What resemblance is there betweene the Wine and Christs blood A. As Wine maketh glad the heart of men and a man hauing tasted of it forgetteth the trouble and the miferie that lies vpon him So the blood of Christ which speaketh better things then the blood of Abel euen peace and saluation to those that killed him bringeth vnspeakable ioy and comfort to the heart Eph. 2. 13. Secondly as wine breeds good blood good spirits in a man and a man hauing tasted of it the very colour and the strength of it will appeare in his face yea it will make his very breath smell the sweeter for it So the blood of Christ breedes good thoughts and good desires and good affections in the heart and a man hauing tasted of it by faith all his actions and all his thoughts will be full of the good taste and good relish of the same Q. When did Christ ordaine this Sacrament A. After Supper that is after the eating of the Paschall lambe When they had now sufficiently filled themselues with meate and so needed not any further nourishment for this life to shew that it is not the bodily life but the spirituall that hee seekes to feed and to nourish in them Luke 22. 20. Q. What learne wee by this A. That men must come to the Lords Table not to fill their bellies but to seed their soules to haue their faith strengthened their zeale kindled their loue increased all their graces to bee quickened in them Qu. What else may bee obserued in the time A. That the Disciples hauing
but must abound euen to exceed others nay we neuer cease till wee haue wrested all out of other mens hands got all the money out of their purses all the goods in their houses but take heed of this low Meddowes or Marshes when they came to be ouerflowen and the water to stand in them breed nothing but Frogges and Toades that continually creepe and annoy them So it is with our hearts how soeuer otherwise fruitfull and capable of some goodnesse yet if once they come to be ouerflowen with couetous desires and grow muddy and myery as standing pooles they will breed nothing but frogges and filthy lusts sinnes that croke and cry to annoy and terrifie vs. Now because by Bread as you haue heard we vnderstand all things needfull for the sustentation of this life we must learne also not onely to refraine our dyet but to keepe a moderation in all things appertaining to this life and hold our selues close to good order and temperate sobriety that our desires be not like a sea which hath no bounds nor bottome Esau though a prophane man could say I haue enough my brother but our corruption is otherwise we cannot be contented with any measure whatsoeuer we haue is not sufficient Nay though we haue enough yet still we desire more and more wee can neuer be filled The Lord complaines of this Isa. 5. 3. Woe be vnto them that ioyne house to house c. And Hâ—bakk 2. 5. Hee paints out a proud man that neuer keepeth at home who inlargeth his desire as Hell and is as death and cannot be satisfied but gatherâ—th vnto himselfe all Nations So Saâ—nt Bazill 〈◊〉 treating of a couetous man saith That he neuer â—easeth day nor night nothing satisfiâ—th him no bounâ—… takes hold of all and turnes all into it seâ—… small beginnings by lâ—ttle anâ—… at length with force and viâ—… their bankes but beare downe whatsoeuer 〈◊〉 〈◊〉 with So it is with the couetous men c. But we must learne to represse this affection in ourselues and pray to God for an orderly moderation in all things One saith well That acouetous man is like a Mole digging and labouring when all that he hath digged he gets vpon his shoulders So whatsoeuer such men haue got it lies heauy vpon their conscience puts them in paine and becomes a heauy load for them to carry vnto the Throne of Iudgement And as Mice besmeared with Bird-lime creepe vp and downe gathering a great deale of dust and filth or other fit matter to burne and so lighting on any fit occasion are vndone by their owne doings so it is with a number of men in this world they scratch and scrape and when all is done it is but stickes and strawes which they gather to increase the fire of their owne condemnation euerlastingly There is yet one thing more to be considered in this matter a point worthy the noting That whereas wee pray for a quantity of Bread yet we doe not determine how much Wee doe not say Lord giue vs so much and so much bread to teach vs all to leaue the particulars to the Lord wee pray to be contented with that which He in his wisedome doth determine A man may indent with a friend as the man in the Gospell Lend mee fiue loaues but none of vs may indent with God but referre all to his assignation and appointment As a man making challenge to a field yet is contented to referre the matter to friends and stand to their award so much the rather if they be iust and wise how much more ought we to submit all vnto God The fift thing is Whose bread we pray for Our owne bread not the bread of others but we pray to God to giue vs our owne bread Now our owne bread is that we haue faithfully and honestly laboured for in our Calling well got by lawfull meanes and no more This is that which the Lord promiseth as a blessing vnto his people Psal. 128. 2. That they shall eate the labour of their hands Thus the Apostle 2 Thess. 3. 12. Commands euery one to worke with quiernesse and eate their own bread so that there are two kinds of Bread vnlawfull 1 The bread of idlenesse 2 Bread of the fatherlesse and wickednesse The first is when a man hath no Calling no imployment no ability to doe businesse and yet is idle mispending his time and is carelesse of himselfe this man doth not eate his owne bread because he doth nothing to make it his owne c. Secondly the Bread of wickednesse and of the Fatherlesse when a man doth by oppression deceit cosenage and such like eate vp the Bread of others yea bread of the Fatherlesse and of the poore and of the honest this also is none of his owne bread and so cannot be eaten with peace of conscience therefore let vs looke to eate of our owne The Diuell came to Christ in his hunger and would haue had him turne stones into bread hee could not preuaile with Christ but he doth with many men Indeed when men get bread by vnlawfull meanes by lying cozening deceit c. then they not depending vpon Gods prouidence in lawfull meanes do turne stones into bread and take the Diuels counsell not being ruled by God as they should Wee read Isa. 11. 7. In that great change to be wrought vnder the Gospell It is said amongst other things The Lyong shall eate straw like the Oxe Meaning that then where that change is truely wrought they shall be so farre from feeding and rauening vpon others as formerly that they shall eat straw be easily pleased and brought to a better conformity being contented with mean their own things So a man truely conuerted and brought into the Kingdome of Christ will rather eate straw feed meanely be contented with what God allowes him then by any vnlawfull meanes come by his food Thus you see we pray for our owne Bread that wee may prouide bread orderly for ourselues and not liue vpon others or vse vnlawfull meanes The Poets say that Aelous gaue Ulysses all his windes in a boxe who when he was asleepe thought it had beene gold and so opning the box let out the winds which had like to haue lost all their liues and put them in danger of drowning So many times it is when men will not bee contented with their owne by doing wicked practises and performing vnlawfull actions they raise vp stormes and tempests against themselues euen many times to put their liues in danger Therefore let vs bee contented with our owne things Sixtly For whom we doe pray For others as well as ourselues Giue vs our daily Bread which word hath a double relation 1 Respectiuely to that which went before 2 To the rest of the members of Christs body Which is first vs that haue hallowed thy Name vs that desired thy Kingdome might come into our hearts vs that had
our Repentance daily for so farre as a man is from Repentance so farre hee is from the Grace of life Now in Repentance wee must not take this libertie to suppose that some sober and sad thoughts as wee tearme them of Repentance will serue the turne O what doe wee in such slight accounts but euen cast away the saluation of our owne soules For as we heare Repentance is such a necessarie grace that whosoeuer casts away Repentance casts away the saluation of his owne foule Wee reade Ruth 4. 5. 6. that when offer was made to the kinsman to redeeme the land hee was contented till it came to the purchasing of Ruth the Moabitish woman at the hands of Naomi then hee gaue ouer and resigned his interest to Boas euen so it is with a number of men they would willingly come to heauen to purchase the field that is come to the happy estate of saluation and the kingdome of God but they will not haue it at the hands of Repentance they will not be humbled for their sinnes they will not forsake the world this is the reason why a number will lose eternall life rather then forsake the pleasures of the world and these sinfull vanities which continue so short a time and produce nothing but bitternesse and vexation of minde in the end Vse 2 A second vse is that seeing Repentance is such a necessarie grade without which none can be saued That all those who haue not alreadie repented must now repent if they desire to come vnto God to bee saued and behold God in his glorie or looke to stand justified before Christ seeing that without this Repentance there is no promise that doth belong vnto thee Indeed if a man care not for these things saluation and eternall life if hee doe not desire to be saued to see God on his glorie stand before Christ c. then let him line as hee lift and inioy the pleasures of this world But if hee care for these things looke after the glorie of the life to come desire the benefite of Saluation then let him repent if hee haue not repented already lest it come too late and a worse thing befall him for it is a dangerous thing to withstand and let slip the fit seasons of Repentance when Gods extraordinarie calls and mercies inuite vs thereunto and when hee inlightens the eyes to see better things As Act. 17. 30. the holy Ghost shewes And the times of this ignorance God wincked at but now commandeth all men euery where to repent The meaning of this is that howsoeuer hee did lesse regard this in the times of Ignorance when men tooke no care of these things yet now that they know from the light of the Gospell what is to bee done euery man must repent and come vnto God It must be our care to prouoke our selues vnto Repentance for our sinnes to pray God that wee may bee healed and humbled as wee shall heare hereafter Euery sinne that wee commit in this world must haue a Repentance for if wee repent not here on earth wee shall not repent either in Heauen or hell And therefore seeing Repentance is so necessarie let vs now repent if wee haue not repented already for delayes are dangerous and repentance is not in our power besides that diuers accidents may come which may hinder vs in this great worke of Grace Vse 3 A third vse is seeing Repentance is so necessarie a grace If a man haue not truly Repented hee must seeke to mend it wee see in Nature that if a bone be set awry the Surgeon hath no way to helpe it but to breake it againe and to set it right And euen so must a man doe by his Repentance if hee haue not truly repented his sinnes hee must renew his Repentance conceiue new griefe shed fresh teares and practise all the good Rules of Penitencie Wee see in reason if a man come to a great ditch to leape ouer if hee misse his rise yet hee will goe backe againe and againe and take his best aduantage rather then hee will fall in the midst Euen so must we doe rather then fall into the midst of Hell of eternall death to be damned with the deuill and his angels Wee must be contented to set vpon our Repentance againe and againe goe choose and practise new griefe sorrow and compunction rather then to perish for euer II. THE ORDER OF REPENTANCE with other Graces The second thing wee are to consider in the doctrine of Repentance is The Order of it compared with other Graces For this I conceiue that in order of Nature Faith is before Repentance but ordinarily Repentance shews it selfe before Faith in the life of a Christian. Euen as when a candle is brought into a roome the candle light first shewes it selfe before the candle come into the roome though it bee true there was the candle before there was light so it is with these two Graces Faith and Repentance first there must be Faith before there can bee Repentance and yet commonly wee see the fruits of Repentance before wee can see the fruites of Faith And so they are vsually so placed in the Scriptures Act. 20. 21. Repentance towards God and faith towards our Lord Iesus And Heb. 6. 1. saith hee Not laying againe the foundation of Repentance from dead workes and of Faith towards God Now that Faith is before Repentance in order of Grace it is made probable by this one Reason in stead of many Repentance as wee know is a sanctified Grace of God for no man can repent vnlesse hee hate sinne and no man can hate sinne vnlesse hee be sanctified But there can be no sanctified Graces in a Christian without Faith Heb. 11. 6. But without faith it is impossible to please God for hee that commeth to God must beleeue that hee is and that hee is a rewarder of those who diligently seeke him So then wee see that there can bee no Repentance without faith and Faith in order of nature is before Repentance So it may bee a generall comfort to a man that howsoeuer hee doe not feele Faith in himselfe yet hee may assure himselfe that hee hath Faith if hee haue Repentance for his sinnes and a desire to reforme himselfe from a sorrow and shame that hee hath thus long offended God because there is no Repentance without Faith Therefore be assured whosoeuer thou art if there bee a Repentance and Humiliation for sinne make no doubt of thy faith though as I said thou dost not feele it seeing Faith goes before Repentance Now for the better consideration of this wee must know The Difference betweene the workes of Faith and true Repentance First the Act or worke of true Faith is generally to beleeue the promises of the Gospell that all men who repent and beleeue shall bee saued The second Act or worke of Faith is to beleeue that the promises bee proposed
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
how willing and how ready hee was to receiue him So it is with euery sinner so soone as hee returneth home to God the Lord is presently readie to receiue him and to forgiue all that is past The Fourth is That one day wee shall dye and know not how soone when if wee die without Repentance wee must be damned for euer Therefore this should make vs repent and turne vnto God I remember the meditation of a learned man saith hee The estate of a sinner is like a man trauelling or going a iourney and as hee went hee fell into a pit full of snakes toades and serpâ—nts in the mouth of which pit there was a tree a bough whereof as hee fell hee catcht hold of and did hang thereby at the roote whereof there was a leane and hunger-bitten beast that euery day did gnaw to pull it downe which beast is death which seeing one day it will gnaw the roote in peeces it shewes what need wee had of Repentance LECT V. V. THE TIME OF Repentance HEB. 4. 7. To day if you will heare his voice hardon not your hearts WEE spake the last day of the Causes of Repentance First of the Efficient Cause which is God Secondly of the Instrumentall cause which is the preaching of the Word or the Gospel Thirdly of the Furthering or helping causes which I said was The mercies of God the Iudgements of God our owne considerations Now the next thing wee are to speake of is The Time of Repentance for it is in vaine to know what wee haue to doe if wee deferre to doe it in due time or take exception to the time as you see the Iewes did when they were called vpon to build the Temple after their returne from the captiuitie Hag. 1. 2. This people say the time is not come the time that the Lords house should bee built So for vs to say the time is not yet come wherein wee should repent but if God tooke it ill that they should put off the building of a materiall house what will hee say vnto such as deny the building vp of their soules to life euerlasting But such is the depraued nature of man that when wee should seeke God and reforme our selues wee take exception to the time yea when wee are pressed vnto this dutie by a godly Minister wee are readie to cry out with the deuills against Christ Math. 8. 29. Art thou come hither to torment vs before our time The reason of this delay is because if wee haue serious and sad thoughts of repentance wee thinke and conceiue that we haue true repentance indeed But wee must not so deceiue our selues to say I haue thought so I had a purpose to repent and doe the duty c. But to come to The time of Repentance it may be considered 1. Generally 2. Particularly The Generall time of Repentance is the Time of this life for there is no repenting when a man is dead Therfore here are two rules in the Generall First that this whole life is the time of Repentance Secondly that after death it is a worke cannot be done Therefore let no man presume of further mercy then he is able to call for which is in the time of this life All the Scripture is cleere for this as Iohn 9. 4. I must worke the worke of him that sent mee while it is day the night commeth when no man can worke So Gal. 6. 20. As wee haue therefore opportunitie let vs doe good vnto all and Eccles. 9. 10. Whatsoeuer thy hand findeth to doe doe it with thy might for there is no worke or deuice nor knowledge nor wisedome in the graue whither thou goest and this wee see that as the time of doing good is in this life so is the time of Repentance and as wee can doe nothing being dead no more can wee repent being dead For this purpose Ieremie reasoneth with the people Giue glorie to the Lord your God before hee cause darkenesse and before your feet stumble vpon the darke mountaines And Dauid saith Psal. 39. vlt. O spare mee that I may recouer strength before I goe hence and bee no more So then if wee haue any thing to doe doe it with all thy might if thou haue to repent repent earnestly if thou haue to pray pray feruently if thou haue to heare heare diligently if thou haue to giue giue cheerefully for when thou art in the graue all opportunitie is gone all time is taken away I remember a pretty meditation of a learned man saith he As long as a murtherer is in the way to the Iudgement seate hee may make friends to compasse the matter but if the Iudge haue giuen sentence and hee bee condemned then hee may looke for the hangman for the sword and for the halter and for the darke dungeon Euen so as long as wee are in the way to the Iudgement that is as long as wee are in this life wee may labour to compasse the matter wee may make friends with God but if once wee be dead and the sentence haue passed wee may looke for the diuell and hell to seaze vpon vs and therefore saith hee my good brethren let not the time of your life passe without Repentance for death will come and the iudgement will come therefore grieue and sorrow mourne and lament whilst you haue time and liue here It is true indeed that all the wicked in Hell shall repent euery veine in their hearts when they shall see what styes and stables they haue made of their bodies by their sinnes of Idolatrie Adulterie Drunkennesse Swearing and prophanenesse they shall mourne and lament and waile for it but they shall haue no benefite or profite thereby for this bond of Repentance shall be Afflictiue and Poenall it shall bee to their further increase of torment therefore if wee would haue comfort by Repentance wee must repent betimes in this life for it is better to sorrow and mourne here where wee may haue comfort then hereafter when we can haue none In worldly businesse either planting building or purchasing we make haste whilst wee liue to see all things done betimes and settled during our liues nay wee thinke it will not bee so well done as when wee our selues ouersee it And shall wee not much more regard the preparing and fitting of our selues for Heauen which cannot bee done vnlesse wee faithfully repent in the time of this life so as it was commanded to Hezekiah to settle his house in order for hee should die so are wee pressed to the duty of Repentance before wee die that in our life our soules may bee prepared for Heauen Is it not then high time for all wicked men to prepare themselues to Repentance in this life considering all hope is debarred them after death Now there be diuers Reasons why this is so that Repentance must not be put off First Because the delaying and putting off
wickednesse saying what haue I done And Isa. 9. 13 For the people turne not to them that smite them neither doe they seeke the Lord of Hosts So Ezek. 33. 31. And they come to thee as thy people commeth and they sit before thee as thy people they heare thy words but they will not doe them for with the mouth they shew much loue but their hearts goe after their couetousnesse Now there bee Three causes why the state of impenitencie is such a fearefull state to liue in Cause 1 First Because it bindes vs fast vnder damnation and brings vs vnto hell and in a manner shuts the doore of hell and death vpon vs being once there As we reade Reu. 20. 3. That the Angell layd hold on the Dragon that old serpent which is the diuel and Satan bound him a thousand years and cast him into the bottomlesse pit and shut him vp and set a seale vpon him euen so doth impenitencie deale with vs our sinnes fling vs into hell and when wee are there then comes Impenitencie and shuts downe the doore vpon vs ties vs in chaines makes all so fast that we haue no power or way to get out of the fearefull estate wee be in Therefore 2. Tim. 2. 26. indeauour and exhortation in this case is appointed Proouing if at any time God will giue them repentance that they may recouer themselues out of the sâ—are of the diuell who are taken captiue by him at his will So there is a promise that if at any time a man doe come out of the snares of the deuill and repent he shall haue mercie but it is very hard to be done Impenitencie being such a sinne as the Lord euery where cries out on as Amos 3. and Ier. 3. 3. And thou hast a whoores forehead thou refusest to bee ashamed So chap. 8. 6. No man repented him of his wickednesse saying what haue I done euery one returned to his course as the horse rusheth into the battell And Isa. 9. 13. For the people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts So Ezek. 33. 11. As I liue saith the Lord God I haue no pleasure in the death of the wicked but that the wicked turne from his wicked wayes and liue Turne yee turne yee from your euill wayes for why will you die ô house of Israel Cause 2 Secondly Because it makes voide and frustrates all the meanes of grace and Life As a man dwelling in some poore house comfortably with his wife and his children the Sun with his bright beames shining and breaking in vpon them if one stop vp the window and shut out all the comfortable beams there comfort is gone euen so it is when God brings the sweet beames of grace to shine in vpon the conscience of a sinner impenitencie puts a barre against them and shuts out all the light of the Lord and of grace that shines into our hearts so making all the meanes of Grace and of Eternall Life vnprofitable and fruitlesse vnto vs wherfore with the holy Prophet Dauid wee must beware of this feacefull estate that we may haue boldnesse to say with him Psal. 66. 18. If I regard iniquitie in my heart the Lord will not heare me This makes one shamelesse and obstinate as Math. 23. 37. How often would I saith Christ haue gathered thy children together euen as a Henne gathereth her chickens vnder her wings and yee would not Thus Impenitencie shuts out all-thriuing in Grace Cause 3 Thirdly Because Impenitencie brings the guilt of all our sinnes vpon vs It is true if we repent as it is Micah 7. 19. God will pardon all our sinnes and cast them in the bottome of the Sea But if wee liue in sinne without repentance this impenitencie will turne all our sins vpon vs at the day of Iudgement Thus doth it heape vp wrath vpon wrath against the day of Gods fierce indignation euen as a man heapes vp gold and siluer that is euery day adding and increasing it â—â—ll it be a great heape so an impenitent hard heart doth euery day heape vp and gather together by heaping of sinnes wrath vpon wrath against the day of wrath So that I may truely say with a learned man Better be the greatest sinner in the world and to repent it then to bee the least sinner and die in Impenitencie Which is the worst and most fearfull estate that may bee The vses of all which may be these Vse 1 First seeing the state of impenitencie is so dangerous Let vs pray to God often to deliuer vs from it that though through the corruption of our nature wee cannot choose but sinne yet we may see our sinnes bewaile and mourne for them and that wee may neuer come to that insensibilitie and deadnesse of spirit neuer to lament or bee sorry for them but to haue strength to remoue from this estate and rise vp as soone as may bee praying with the Prophet Psal. 119. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy Commandements Here you see was a going astray like a lost sheepe but this was such a straying as might be found out againe Vse 2 Secondly Seeing this estate is so dangerous Let vs labour to get out of it as soone as may be for howsoeuer our sinnes are multiplied by our corruption yet this sinne of impenitencie is more dangerous than all the rest and brings at last a fearefull despaire of mercie vpon vs. Therfore as the women going to the Sepulchre of our Sauior were careful who should roule away the great stone which lay at the mouth thereof So let euerie one of vs now say and bethinke our selues who shall roule away this great stone this hardnesse of heart this impenitencie this deadnesse and dulnesse of Spirit Therefore as Ierem. 31. 18. The Church prayes and confesses her failings so let vs pray Conuert vs ô Lord and we shall be conuerted and let vs vse the meanes diligently whereby our hearts may be touched and subdued to a true remorse and sense of sinne and the Majestie offended The second thing contrary to true repentance is Vnsound repentance This kind of repentance is When a man shewes a kinde of repentance but he does it not in such sort and manner as God requires it as Isa. 58. 5. Is it such a fast as I haue chosen a day for a man to afflict his soule Is it to bow down his head like a bulrush and to spread sackecloath ashes vnder him Wilt thou call this a fast and an acceptable day to the Lord It is Gods expostulation with his people as if he should say Is this such a Fast as I haue chosen I haue chosen fasting indeed and commanded it but you failed in the true meaning and manner of it I care for no outward shewes so much as the inward humiliation So the Lord hath chosen repentance
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