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
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
owne so must we doe if we loue our owne peace and quiet safety auoyd this grieuous debt of sinne by all meanes Especially in age take heed we continue not in this wofull debt But doe as a man doth when hee comes into an Inne calles for no more then hee meanes to pay for though hee see a great deale of good cheere before him in the house yet hee considers what his meanes and ability is for otherwise if he neuer thinke of it but cals in for all he sees without thought how to discharge it when the reckning comes and he not able to pay it is shame vnto him besides the danger of imprisonment so fareth it with vs it is good to take vp no more then we are able to pay for but howsoeuer we see a number of goodly things in this world which may allure vs and set our desires on fire causing expence of money let vs take heed of being in debt especially of this debt of sinne the worst of all other The second thing in this Confession is That all men run into this debt of sinne yea and very farre for which wee pray not forgiue vs our debt but forgiue vs our debts because there are a great number of them So that here is a plaine confession that we are all sinners and grieuous sinners euen the best of vs for this is not a prayer for some of the worst but for the holy Apostles the Disciples of Christ yea for the whole Church dispersed all the world ouer So faith Iam. 3. 2. In many things we sinne all and 1 Iohn 2. 2. Christ is said to be the propitiation for our sinnes and not for ours onely but for the sinnes of the whole world And Iob confesses If he would contend with God hee could not answer him one of a thousand So Dauid prayes Enter not into iudgement with thy seruant O Lord for in thy sight shall none that liueth be iustified Yea and Salomon in his prayer 1 King 8. 46. confesses That there is no man who sinneth not This we see that no man liuing is exempted from this debt of sinne Vse 1 The vse hereof is to humble vs before God in regard of this debt of sin to confesse our owne vnworthinesse and that the Iudgements of God on vs for our sinnes are iust to say therefore as the Church doth I will beare the wrath of the Lord because I haue sinned against him c. Vse 2 Secondly To labour as much as may be to cleare this debt which cannot be done by our selues but by Christ Iesus Therefore let vs doe for our soules as Salomons counsell is for our estates If thou be surety for thy neighbour deliuer thy selfe as a Roe from the Hunter So for vs let vs neuer be quiet for we shall neuer prosper if we belong to God vntill we haue reconciled our selues vnto God by the mediation of Iesus Christ. If a man runne into arrerages with the King and euery yeare the Sheriffes and the Bayliffes come and straine vpon the ground driue away his Cattell impound them disturbe his children and seruants and indanger his person no man that hath any wit in his head but will seek to stay the matter or compound for the debt that he may liue in peace Now iust this is our case we all runne into arrerages vnto the Lord and that euery month euery yeare euery weeke euery day by one offence or other So that in lustice which is euer ready he may straine and imprison vs Oh then why doe we not seeke to stay the matter and to take vp the businesse with the Lord to compose and settle it by our heauenly high Priest Iesus Christ and so walke on hereafter in holinsse and newnesse of lâ—fe The third part of the Confession is That wee be not able to pay this debt of our selues for if wee were able to satisfie it what needed we to pray to God to forgiue it which prayer is a plaine confession that we are not able to discharge it we cannot say with the seruant in the Gospell Master appease thine anger and I will pay thee all We be not able to pay halfe nor whole nor quarter nay not any thing at all towards the satisfaction of diuine Iustice so all our sute is in this Petition that the Lord would pardon and forgiue it seeing wee are not able to discharge it our selues The Papists say though they cannot pay the whole debt of sinne yet they can pay a good part of it and being a little helpt by Christ they may easily discharge the whole making vp the rest with their owne merits But if we looke a little into the Point we may easily see that no man liuing saue the Lord Jesus is able to pay this debt of sinne I proue it thus No man can pay God with his owne But all the good that we haue or can doe is the Lords owne and none of ours but the Lords therefore no man can pay the Lord with it Reason 1 The Proposition I proue by comparison Suppose a Steward owes an hundred pound vnto his Master and hath not a penny of his owne I demand now whether the Steward may lawfully pay his owne debts with his Masters money It is out of question that hee cannot Now this is our case all we haue is but the Lords money nothing of our owne as Dauid confesses 1 Chron. 29. 14. All things come of thee and of thine owne haue we giuen thee So the Apostle 1 Cor. 4. 7. askes What hast thou that thou hast not receiued and if thou hast receiued it why boast est thou as though thou hadst not receiued it Therefore because all wee haue is the Lords it is euident that we cannot pay the Lord with it because no man can pay a man with his owne Reason 2 Secondly we cannot pay one debt with another for it is a Rule in Law that if a man hath two debts due vnto him or if you will oweth two debts by paying of one he shall not cleere the other now all that wee doe or can doe is due debt vnto God as Christ saith When wee haue done all we can doe wee are but vnprofitable seruants Now because we owe a double debt first the debt of sinne secondly the debt of death it is euident by performing the debt of death wee cannot discharge the debt of sinne Reason 3 Thirdly Euery debt must be payed with currant money as the Scripture saith Gen. 23. 16. Abraham payed for his sepulchre 400 shekels of currant money amongst Merchants such as wants nothing of value nor waight Now God knowes all our seruice wants waight when it comes to be waighed for one cannot pay a debt with light and crackt Angels or soothered Gold Nor can we satisfie the Lord with our counterfeit workes for when they shall come into the exact ballance of his lustice they
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
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 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 Law to a man vnregenerate is To shew him the Fearfulnesse of sinne what a grieuous and fearfull thing sinne is how dangerous for a simple man to offend so great a God to incurre the indignation of so high a Maiestie A woman hopeth she is with childe when shee feeleth many stitches longings and other distemperatures of her body but when her greatnesse and swelling wombe appeares then is shee assured and not onely findes it so but ere her deliuerance feeles diuers violent pangs and grieuous convulsions So when men runne on in sin the Law of God at length makes their wickednesse apparant not without perturbations anguish and sorrow till there bee a deliuerance from the same and the hainousnesse of their transgressions Againe as a man hauing a foule bedurted or bespotted face doth neither know the same nor seeke to wash or make it cleane till some friend bring him a glasse or he himselfe looke in one of purpose then is his ouglinesse quickly discouered and hee is ashamed of his former deformity so fareth it with a man in sinne hee knoweth nothing nor feeleth his owne wretchednesse till the law of God acquaint him with his miserie and shew him the ougly and bespotted face of his transgressions yea to bee loathsome and abominable foule as any vile Lepers vnder the Law Yea the law of God pleades as it were in Gods behalfe and saith as in Isay 7. 13. Is it a small thing for you to grieue me but you will also grieue my God This is the second vse of the Law not onely to shew vs what sin is but also to discouer the greatnesse and hainousnesse of the sinne and what a fearfull estate wee remaine in vnder the same with the vengeance and punishments that must and will ensue vpon it if wee continue in the feare full estate thus presented before vs. Vse 3 The third vse of the Law of God is that It shewes in particular one to bee a sinner a great and grieuous sinner in the sight of God so that the law of God doth not onely shew a man generally what is sinne or how grieuous and contagious a thing sinne is but it also shewes a man that he himselfe is a sinner a great and manifest offender against the Maiestie of a great God so that a man must not bee contented with the first or second dutie but come particularly vnto himselfe or else the Law will follow him at the heeles with Tues homo and make him ashamed of his wickednesse or vnwillingnesse to bee discouered It will doe as Nathan did to Dauid at first hee began with Parables and layed open not onely a sinne but the hainousnesse of the sinne but at last hee came neerer and in plain tearmes said Tues home So doth the Law of God deale with all sinners and neuer leaueth them till they apply it particularly to themselues and be able or willing to say as Dauid saith Psal. 51. 3. Against thee against thee holy haue I sinned and done this eiull in thy sight c. Vse 4 The fourth Vse of the Application of the Law of God is That it shewes a man what a Piteous estate hee is in by reason of his sinne and that hee is a grieuous tranfgressour in the sight of God for the Law pleades and shewes Gods cause that hee is present at all times in all places and hath no respect of persons but reprooues all shewing that we are subiect to vengeance but by the meanes of Christ so that the Law of God workes these effects in a man First The feare of Damnation many a man can in a brauerie scorne death and set little by any torture but at last hee bursts out with an old saying in a Father Non mori sed Damnari metuo I am not affraid to die but I am affraid to be damned I am not affraid of the paines of death but I am affraid of the paines of Hell Secondly Shame in a man for continuing in filthinesse by committing such sinnes whereby hee knowes he hath offended God as Rom. 6. 21. the Apostle askes What fruit had you then of those things where of you are now ashamed c. so that the Law of God will bring great shame vpon vs for our sinnes it will make a man loathe to be knowne and affraid to looke vp to heauen as the Publican Luke 18. 13. But the Publican standing a farre off would not so much as lift vp his eyes to heauen to pray So the Law will shame vs and make vs affraid of God and of our selues Thirdly Griefe and sorrow for the losse of God by reason of our sinnes yea the feare of this losse makes vs cry out as it is Lament 5. 16. The Crown of our head is fallen woe vnto vs that wee haue sinned Oh how many passages are there in the Psalmes of griefe vexation of minde and trouble of Conscience yea shedding of reares and such like for the sinning against God and this not onely in the person of Dauid but in the behalfe of the Church of God and to shew euery Christian what a dangerous estate hee is in that continueth in his wickednesse against God and offendeth him by his sinne Fourthly Desire of Reconciliation for as Micah Iudg. 17. 2. could not be quiet though hee had the money and brought it as long as hee thought his mothers curse lay heauy vpon him but sought by all means to be reconciled so fareth it with a man vnder sinne after the Law hath told him what curse and vengeance hee is subiect vnto O how can hee bee quiet or at peace though hee bring all the sacrifices in the world if hee be not reconciled to God and his Word If the Law of God hath once wrought vpon a man that hee may see in what a desperate estate hee stands then of all other things in the world hee most desires to be reconciled to Christ. Thus the Law makes a man fit to receiue Christ that before knew not what it meant for by shewing a man his sin the greatnesse and grieuousnesse of the same by making a man accuse himselfe and confesse in what an estate hee is in as farre as damnation feare to lose God shame to be in so desperate an estate and a longing after the quietnesse of his soule and purchasing the peace of conscience considering the Law cryes our vpon him with a loude voice how hee hath incurred the wrath of God then hath hee no other refuge but to flie vnto Christ and by his meanes to desire reconciliation with God which must needs bee so after the sight of his sinne and this is the vse of the Law for the vnregenerate man Now in a Regenerate man there are three vses of the Law in Application thereof Vse of the Law 1 First To keepe downe his Pride that hee may not swell not bee any wise puft vp with his speciall graces and gifts So
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
man may bee so fortified and composed in himselfe by the power of grace that whatsoeuer sorrows come in death they shall bee ioyfully welcome vnto him See this composed estate of the Saints well set forth Psal. 37. 37. Marke the perfect man and behold the vpright for the end of that man is peace So in the Hebrewes it is said of the Fathers They were racked stoned hewen asunder and would not bee deliuered that they might receiue a better Resurrection So the Apostle saith of himselfe Act. 21. 13. What doe yee meane to weepe and breake my heart for I am ready not to bee bound nely but euen to die at Hierusalem for the Name of the Lord Iesus So hee shewes Rom. 8. 36. 37. As it is written for thy sake are wee killed all the day long wee are accounted as sheepe for the slaughter c. Thus you see a Christian may bee so composed in himselfe that whensoeuer death commeth it shall not moue him from that comfort and sweet apprehension hee hath in God So Maccab. 7. 5. 6. the mother and her children vttered these speeches when they came to die They exhorted one another with the mother to die manfully and said The Lord God looketh vpon vs and in truth hath comfort in vs c. Another said Thou like a fury takest vs out of this life but the King of the world shall raise vs vp The third said being commanded to put forth his tongue These haue I from heauen but for his lawes I despise them And so the three children in Daniel 3. 7. when a most exquisite death was set before them they answered the King O Nabuchadnezzar wee are not fearefull to answer thee in this matter our God is able to deliuer vs but if not wee will neuer swerue from the holy lawes which hee hath giuen vs So that wee see plainely by the worthy examples of these holy men that a man may be so fortified and strengthened with the Spirit of Grace that whatsoeuer death come and whensoeuer it shall not take away his heauenly comfort and peace Very prophane men can say that delectation will take away the sense and feeling of any paine because in gâ—efe and paines there are two things which concerne first Nocivum a thing hatefull to nature and all the properties thereof Secondly Perceptio Nocivi a sensible feeling and perceiuing of that which is hurtfull to nature Now something may bee hurtfull to nature when yet delectation more rauishing with the delight of another obiect this hurt may bee insensible not complained of at least As a man being asleepe there may bee something hurtfull to nature and yet hee hath no sense and feeling of it So Thomas Aquinas on Act. 4. saith that the feeling and apprehension of Gods loue may be so great in a man that it may make him reioyce in his spirit as resolued against all mischiefe and affliction whatsoeuer which is cast vpon him As Iames 1. 2. Count it exceeding ioy when you fall into diuers tentations c. so that one may haue ioy euen in dangerous trialls and temptations so it is reported of a holy Martyr in the Primitiue Church that when hee walked vpon the hot burning coales barefooted vttered these words O I walke vpon these hot burning coales as if I walked vpon a bed of Roses his delight in God and a higher mightier apprehension carrying away the more sensitiue powers of the soule made that hee felt no paine Or who knowes but the violence of the fire might bee aswaged as in the case of the three Children Now if a Christian may die thus comfortably in burning flames in the greatest extremitie that can be then it is more easie with diuine assistance to ouercome the lesser tentations for if a heart be sanctified by the power of Gods grace settled composed in it selfe there is no doubt but that hee may die in peace with heauenly comfort though hee be in perplexitie vpon his sicke bed Thus it is cleere there is a very probable way for a man to die in comfort If a man as I haue shewed before fall into the hands of theeues and bee robd and spoyled of all his goods yea left naked and wounded in a wildernesse yeâ— if he haue one jewell of great value vndiscouered or in some sure friends hand that at last hee hopes to inioy and possesse the same his griefe sorrow and vexation for his wounds are quickly forgot and passed ouer the comfort of that hee expects and hopes for ouercomming the present affliction So is it with the children of God depriued and robd of all worldly wealth pleasures and preferment vexed and tormented with diseases griefes tortures persecutions yea and death it selfe The hope of eternall life affoords them such comfort with the appurtenances thereof that all the rest is either ouercome or ouerpassed quickly Yet in this case hee will say Lord I thanke thee I haue my jewell still sicknesse hath taken away my strength and afflictions my ease theeues haue taken away my goods but Lord I thanke thee I haue thee still all these things haue not taken God from mee nor Christ nor the hope of Heauen nor the protection of Angels the intercession of my Sauiour the peace of conscience and the like thus in this case a mans ioy remaines still Obiect But how shall wee doe when the disease is violent and death it selfe so terrible that wee cannot remember our consolation and comforts what way in this case is there to die with comfort Answ. This is a waighty point and difficult to answer therefore I pray to God that as his Spirit in the house where they were met togither sate vpon the Disciples heads in clouen fiery tongues that so it would please him to send his holy Spirit to sit vpon my tongue that so I may reueale this great matter vnto you and lay the burden as handsomly as I can vpon your shoulders for the more handsome a thing is wrapped vp the better it may be carried Now in this way to die comfortably obserue two things required at the hands of euery Christian soule who would die in comfort 1. A constant continuall Preparation at all times for Death 2. A holy disposition when wee come to die If these things be practised A preparation to die and a sanctified heart at the houre of death it is sure and certaine wee shall die happily and well whatsoeuer disease we die of First therefore there must be a preparation to death for a man shall hardly die well if he do not prepare for death before death come as it is written of Ioseph of Arimathea Ioh. 19. 41. that hee made a tombe in his garden and why in the garden that in the midst of all his pleasures and delights he might remember death and so prepare himselfe for it euen so must the rest of Gods people doe prepare for death before