m Luk. 18. 11. I am not as other men are extortioners vniust adulterers or euen as this Publicane Secondly except we search out our owne sinnes and 2 To cause vs to seeke vnto the Lord for grace and mercie come truely to know our owne selues we cannot bee brought to seeke to the Lord for grace and mercie for a man that knoweth not his wants seeketh not for helpe and redresse of his wants Secondly the consideration of the knowledge of sin and that in particular manner as hath beene formerly Vse 2 shewed serues to reproue those who are so farre from Against those who haue no sence or feeling of sinne searching their hearts to finde out and know their sins that they haue little or no sence and feeling of their sins Though they know and confesse themselues in a generall manner to be sinners as others are yet they doe not come to a particular knowledge of their sinnes to know the greatnesse of their sinnes the multitude and foulenesse of their sinnes and to know the danger that their soules are in by reason of their sinnes Though they be sinners yet their sinnes neuer trouble them their sinnes are no burden vnto them they lie vnder the heauie waight and burden of sinne and yet feele no paine The reason is because they are yet in ignorance and blindnesse they are not inlightned with the knowledge of the truth to know God and to know themselues the eyes of their minde are not inlightned truly to see and know their particular sinnes but n â—phe 4 18. 19 hauing as the Apostle saith the vnderstanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse These haue benummed and dead consciences yea these haue as the Apostle also saith o 1 Tim. 4. 2. their conscience seared with a hote iron This is a very dangerous state when a sinner is so farre from the knowledge of his sinnes as that he hath no feeling of his sinnes no remorse nor true touch of conscience for all the euill that he hath done But to the end that a sinner may truly repent him of his sinnes and be saued its necessarie that he haue as much as possibly he can a particular knowledge of his sinnes to know which they are and what manner of ones they are how great how grieuous how haynous and how dangerous they be And that he haue also a feeling of the heauie waight and burden of sinne For aâ— a man carrying a heauie and waighty burden too heauie for him to beare is not like to be eased of his burden till he complaine of the waight and call for helpe and then some friend or neighbour easeth his shoulder so a sinner that is heauie laden with the burden of sinne is like to find no ease till he haue a feeling of the heauy waight and burden of sinne lying heauie vpon his soule For Christ calleth onely such sinners to come vnto him p Mat. 11. 28. Come vnto me all ye that labour and are heauie laden and I will giue you rest And as a sick-man sore diseased is not like to find ease till hauing a feeling of his paine hee complaine of his griefe and lets the Physician know where his paine lies so a sinner that is sicke by reason of sinne and hath a diseased soule except he haue a feeling of his spirituall infirmitie how can he be healed q Mat. 9. 12. They that be whole neede not a Physician saith our Sauiour but they that are sicke Christ is the true and best Physician of the soule euery sinner is a sicke man sicke in soule and hath need of Christ's Physicke to cure and heale him Now if any one thinke himselfe sound and whole enough in soule and feele no sinne trouble him and therefore make no hast to goe and seeke to Christ Iesus the good Physician how can that mans soule be healed That man who in the iudgement of the learned Physician is sore sicke and diseased and yet feeles little or no paine is most dangerously sicke so that sinner who hath a sinfull soule sore diseased with sinne and yet hath little or no feeling of sinne no true knowledge of his sins is in greatest danger of his soule When the Israelites felt themselues stung with r Nâ—m 21. 6. 7. 8. 9. fierie serpents in the Wildernesse their remedie was to looke vp to the serpent of brasse and if a serpent had bitten any man when he beheld the serpent of brasse he liued This brasen serpent was a type and figure of Christ who was lift vp for our Redemption Of which our Sauiour Christ himselfe saith Å¿ Ioh. 3. 14. 15. As Moses lift vp the brasen serpent in the wildernesse euen so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life But as those Israelites onely had benefit by the brasen serpent which felt themselues stung and then looked vp to the brasen serpent so they onely haue benefit by Christ who hauing a feeling of sinne feeling their soules inwardly slung with the fierie darts of the old serpent the Deuil doe runne and flie apace to Christ Iesus for helpe by the eye of faith looking vp vnto Iesus that so their wounded soules may be healed CHAP. V. Of godly sorrow and first of Contrition or inwarâ— sorrow for sinne AFter the knowledge of sinne followeth godly 2 Godly sorrow sorrow for sinne This is the second step and degree in the repentance of a sinner * 2 Cor. 7. 10. Godâ—y sorrow saith S. Paul worketh repentance to saluation not to be repented of Heere S. Paul makes godly sorrow a thing necessarily required to repentance without which a sinner cannot be saued That sorrow which Sorrow for sin Two-fold worketh repentance the Apostle calls Godly sorrow for there are two sorts of sorrow for sinne The one a Buca de poenitent Legall The other Euangelicall The Legall sorrow for sinne is that sorrow which ariseth 1 Legall from the Law of God and the terrour of a mans owne conscience whereby a sinner is sorry and grieued for the euill which he hath committed onely in regard of the wrath of God and the punishment which he sees to bee deseruedly due vnto him and hanging ouer his head This is that sorrow which the Apostle calls b 2 Cor. 7. 10. the sorrow of the world or worldly sorrow which worketh death Godly sorrow worketh repentance but worldly sorrow worketh death for a sinner being detected and his wickednesse found out the Law of God hauing laid open his sinne and wounded his conscience he stands as one terrified with the remembrance of his deserued punishment now his conscience witnesseth against him that he hath done wickedly that hee deserues punishment and
breaking of the heart with godly sorrow for sinne is not felt at least in some measure there sinne sticks fast in the heart Secondly if any be so tender ouer themselues that 2 Except we breake our hearts God will breake vs in his wrath they will not suffer their hearts to be vexed and disquieted with the remembrance of their sinnes and thinke it a grieuous thing to rent breake their hearts with godly sorrow for their sinnes they may iustly feare least the time shall come when the Lord shall y Psal 2. 5 9. speake vnto them in his wrath and vexe them in his sore displeasure And least the Lord will breake them with a rod of iron and dash them in pieces like a potters vessell Fourthly to mooue vs to Contrition and inward 4 The benefits of contrition godly sorrow let vs consider the benefits that may come vnto vs thereby First Contrition or inward sorrow for sinne is a sacrifice acceptable to God when we doe in 1 It is a sacrifice to God secret humble our soules before God and sit sighing and groaning sorrowing and grieuing for our sinnes when we are labouring to rent and breake our earthly carnall fleshly hearts to roote vp some great master-sinne out of our hearts we then offer a sacrifice well-pleasing to God such a sacrifice as Dauid offered when he humbled himselfe for his sinnes z Psal 51. 17. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Secondly worldly sorrow and griefe may hurt a man 2 Godly sorrow hurts not but godly sorrow hurteth not For a 2. Cor. 7. 10. godly sorrow worketh repentance to saluation not to be repented of but the sorrow of the world worketh Death as saith the Apostle and Dauid saith b Psal 147. 3. the Lord healeth the broken in heart and bindeth vp their wounds Thirdly the renting and breaking of the heart with 3 Sorrowing for sinne in this life will keepe vs from sorrowing in the life to come godly sorrow in this life is a meanes to keepe vs from sorrowing and grieuing after this life For after this life c Râ—u 21. 4. there shall be no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away In the Booke of Wisedome the wicked being in hell in torments are described by sorrow and anguish of spirit when they shall see the righteous whom they despised on earth in ioy and felicitie and themselues cast into outer darknesse Then they shall groane for anguish of spirit and say within themselues d Wis 5. 4. 5. c. We fooles accounted his life madâ—â—sse and his end to â—e without honour How is he numbred among the children of God and his lot is among the Saints therfore haue we erred from the way of truth and the light of righteousnesse hath not shined vnto vs and the Sunne of righteousnesse râ—se not vpon vs. We wearied our selues in the way of wickednesse and destruction yea we haue gone through deserts where there lay no way but as for the way of the Lord we haue not knowne it What hath pride profited vs or what good hath riches with our vaunting brought vs all those things are passed away like a shaddow c. They that will not sorrow nor grieue after a godly manner for their sins in this life they that will not rent their hearts and turne to the Lord while they haue space for repentance granted them on earth after death shall lie in the place of outer darkenesse sighing and sorrowing grieuing and groaning renting and breaking their hearts when it is too late Blessed then and happie are they Vse who now in this life doe sorrow after a godly manner Against those who breake their hart with worldly sorrow but haue little sorrow of heart for their sinnes for their sinnes that they neede not sorrow nor grieue after this life Now whereas God requireth contrition and inward sorrow for sinne seeing all penitent sinners haue had it more or lesse and seeing that it is so necessarie and profitable for euery sinner as hath beene declared the consideration hereof serues to reproue those who for some worâ—dly calamiâ—ie or losse are so inwardly vexed and grieued at the heart that they euen breake their heart with sorrow griefe and yet are little or nothing mooued to sorrow and griefe for their sinnes they breake their hearts with worldly sorrow but not with godly sorrow And yet worldly sorrow is hurtfull and godly sorrow is necessarie and profitable Be not deceiued with the vaine and false opinion of those who thinke that this sorrowing for sinne will make a man Melancholike all the dayes of his life not so For the Lord will e Psal 147. 3. heale the broken in heart and they that f Mat. 5. 4. mouâ—ne shall bee comforted Yea godly sorrow brings the best ioy and soundest comfort Of worldly ioy and mirth Solomon saith g Pro. 14. 13. the end of that mirth is heauinesse But h 2. Cor. 7. 10. godly sorrow St Paul saith worketh repentance to saluation not to be repented of A sinner that hath truly repented and beene sorrowfull after a godly manner shall neuer repent that he hath repented nor euer be sory that he hath bin sorry after a godly sort For though a sinner sorrowing and grieuing for his sinnes be in heauinesse for a time yet in the end the Lord will send him comfort and refreshing to his soule and the end of that sorrow will be peace and ioy peace of conscience and ioy in the holy-Ghost CHAP. VI. Of Godly sorrow which is outward in mourning and weeping for sinne HItherto of Godly sorrow which is inward 2 Outward sorrow for sinne Therein two things Godly sorrow is also outward and it stands in outward mourning lamenting and weeping for sinne In the handling whereof I will First shew the manner how a penitent sinner may expresse his godly sorrow aright by outward mourning lamenting and weeping Secondly vse motiues to perswade thereunto First of the manner how a sinner that is sory after a 1 How a penitent sinner may rightly mourne for his sinnes godly sort ought to mourne and weepe and therein I consider foure things First for whome we are to mourne and weepe Secondly for what Thirdly the time when Fourthly the measure how much and how greatly Therein foure things a sinner is bound to mourne and weepe Touching the first we are to mourne and weepe for our selues and others for our owne sinnes and for all 1 For whom the abhominations that are done by others Dauid wept and mourned not only for his owne sins but also for the sinnes of others So he saith a Psal 119 136 Riuers of waters run downe mine eies because they keepe not thy law In Ezekiel the man cloathed with linnen which had
truth Which word of truth is the meanes of obtaining faith as S. Paul saith h Râ—m 10. 17. Faith commeth by hearing and hearing by the Word of God Thirdly all that doe truely and faithfully call vpon 3 They that call vpon God the name of the Lord doe beleeue for i Rom. 10. 14. how shall they call on him in whom they haue not beleeued Lastly they haue faith which doe shew forth the effects and fruits of faith in their life by their carefulnes 4 They that shew their faith by their workes to please God to walke in obedience to his commandements and to be exercised in good workes Of this S. Iames saith k Iam. 2. 18. Shew me thy faith without thy workes and I will shew thee my faith by my workes So then it appeares that although all men haue not yet some haue the true faith though Reprobates and the enemies of the Gospell and prophane people and Hypocrites haue not faith yet many there are that haue faith For all the Elect and they that are effectually called they that are regenerate and borne anew they that doe truely and faithfully call vpon God and they that doe shew forth the fruits of their faith by a godly life haue faith The consideration of this that all men haue not faith Vse 1 serues first for instruction to teach vs if in the course of Maruell not that vnregenerate men are so wicked our life we meet with vnreasonable and wicked men and wonder at it that men should be so disordered goe so out of square be so notoriously wicked and so vnreasonable to deale with that we cease to maruell For All men haue not faith They are naturall men they doe but their kinde they haue not faith for if they had faith indeede they would not be so vile so wicked and abhominable in their doings but they would be more orderly more reasonable to deale with yea they would bee of better life and of more sober conuersation Let vs not then maruell but rather pray as S. Paul praies the Thessalonians to pray for him that wee may bee deliuered from l 2. Thess 3. 1 2. unreasonable and wicked men for all men haue not faith Secondly the consideration of this that though all Vse 2 men haue not yet many haue true sauing faith serues Consolation to them that haue true faith for consolation It s a good euidence to a man concerning the assurance of his saluation if hee be assured that hee hath true faith For all men haue not faith faith is not common to all but proper and peculiar to the Elect. Now then when as a Christian vpon good and infallible ground can assure himselfe that hee hath true faith he may then also safely gather assurance that he is of the number of Gods Elect and therefore shall certainely be saued for the Elect and only the Elect haue faith and as many as are ordained to saluation doe beleeue From hence the true beleeuer through true sauing faith assisted by the Spirit of God gathers the assurance of his owne saluation and receiues comfort to his soule that he is one of Gods Elect and shall bee saued With this heauenly meditation the sorrowfull soule of a sinner is refreshed with this sweet consolation he goes away in peace lies downe in peace and rests in peace CHAP. XII Of the necessity of hauing the true faith WHo are partakers of true sauing faith 6 The necessity of hauing the true faith which is great For hath beene declared The next thing to bee considered in the treatise of Faith which is in order the sixt is the necessity of faith Great is the necessity of true sauing Faith For First true sauing faith is the very true life of the soule 1 Faith is the life of the soule without which a man is dead being aliue Hence it is that St Paul speaking of the state of the Ephesians before their conuersion and before they did beleeue saith of them that they were a Ephe. 2. 1. dead in trespasses and sinnes And againe speaking of their spirituall state by grace after that they beleeued saith of them that they were quickned b Verse 4. 5. God who is rich in mercie through his great loue wherewith he hath loued vs euen when we were dead in sins hath quickned vs together with Christ And speaking of himselfe now conuerted and turned vnto God now beleeuing in Iesus Christ he saith c Gal. 2. 20. I liue by the faith of the Sonne of God Giuing vs hereby to vnderstand that whosoeuer hath not true faith in Iesus Christ is dead in trespasses and sinnes And though concerning the outward man he may liue and moue yea haue health strength of bodie yet notwithstanding as long as he remaines in his naturall state whiles he is not truly conuerted and turned to God from his former sinfull life and as long as he wants true sauing faith he is concerning his spirituall state as a dead man hauing no true life of grace in him But on the other side whosoeuer is conuerted and turned to God whosoeuer is crucified to the world dead to sinne and hath true sauing faith beleeuing in Iesus Christ to saluation such a one is quickned by the Spirit he is now raised from the death of sin to the life of righteousnesse and now he is no more dead but aliue he liues by the faith of the Sonne of God so that faith is the verie true life of the soule as it were the soule of the soule for as the soule giues life to the bodie so Faith giues life to the soule and as the bodie without the soule is dead so the soule without faith is dead also Secondly without faith nothing that we doe can 2 Without faith nothing pleaseth God please God Wherefore it is that the Apostle saith d Heb. 11. 6. Without faith it is impossible to please him Whether therefore we fast or pray or giue almes whatsoeuer spirituall sacrifice we offer vnto God or whatsoeuer good thing we doe if we would haue the Lord to accept our sacrifice and seruice and to be wel pleased with our good workes we must looke that we haue faith that our prayers and thankesgiuings almsdeeds and whatsoeuer good thing we doe proceede from a heart purified by Faith Faith is as necessarie in our spirituall sacrifices good works that they may please God as salt was in the sacriffces in the Leuiticall law Where it was commaunded that e Leuit. 2. 13. euery oblation of their meat offering they should season with salt as salt seasoned their sacrifices so faith seasoneth our sacrifices and therefore as our Sauiour saith to his Disciples f Mark 9. 50. haue salt in your selues so I say to all haue faith in your selues For through Faith our workes are acceptable to God and please God but without faith it is impossible to please him Thirdly
people and they grudge within themselues repine and fret because the hand of God is vpon them afflicting them this was the sinne of the Israelites going out of Egypt When they came to the wildernesse and found no bread they g Exod. 16. 2. murmured against Moses and Aaron and when they wanted water they murmured h Exod. 17. 3. againe Such murmurers are likened to swine which make a great noise and grudge if they be not satisfied Secondly when men will not waite Gods leasure nor 2 Limiting God stay his good time but will appoint themselues a time and limit God this was likewise the sinne of Israel of whome its said in the Psalmes i Psal 78. 41. The turned backe and tempted God and limited the holy one of Israel This was the sinne of those k Iudâ—th 7. Bethulians who when their citie was besieged would not waite the time of the Lords deliuerance but set a certaine time that if the Lord did not send them helpe within the space of siue daies then they would deliuer vp the City to the enemie But to keepe vs from this kind of impatience we ought rather to l Psal 130. 5. 6. 7. Wait for the Lord and to hope in him for with the Lord there is mercie and with him is plentuous redemtion as saith the Psalmist Thirdlycby fainting vnder the crosse being wearied 3 Fainting vnder the crosse with the burthen of afflictions hence it is that many in time of tribulation cry out of the greatnesse of their crosse and grieuosnesse of their paine nâ—uer was any so crossed neuer was any so much troubled neuer had any such paine and such like words of impatience and diuerse hereupon out of discontentment and through impatience wish themselues out of the world that they might be rid of their trouble and eased of their paine But I wish and desire that such people would first examine themselues and consider well aforehand whether they be ready and well-prepared for death before they so much desire the comming of death lest death come vnlookt for and take them vnawares And I demand of all such as are any way impatient either by murmuring against God or are not content to wait the Lords leisure or that faint vnder their afflictions and crosses where is your patience and where is your faith certaine it is if faith were in the the heart it would help to strengthen our hearts that we should not faint in tribulation and the triall of our faith would worke patience and our patience in suffering would be a testimony and a witnesse of our faith that as it is giuen vnto vs in the behalfe of Christ to beleeue in him so also to suffer for his sake CHAP. XIX Of Patience in suffering wrongs and iniuries HItherto of Patience in suffering afflictions in 2 In suffering wrongs and iniuries from men And therein two things generall There is also Patience to be shewed in suffering wrongs and iniuries from men In handling whereof I will shew First what the wrongs and iniuries are which a Christian may or can suffer from men that so hee may see how farre his patience is to extend and stretch it selfe Secondly I will make it manifest that a Christian is to suffer wrongs and iniuries from men For the first All wrongs and iniuries that one man 1 The sorts and kindes of wrongs and iniuries Three-fold may or can doe to another may bee reduced to these three heads They are either touching First a mans body and so concerne his person or Secondly a mans goods or Thirdly a mans good name And these wrongs and iniuries to others are or may Which may be done two wayes be done two waies either Secretly or Openly First Secretly by the euill imaginations thoughts 1 Secretly of the heart When an enuious or malicious minded man thinkes euill of his neighbour in his heart concerning which the Prophet Zachary hath this admonition a Zach. 8. 17. Let none of you imagine euill in your hearts against his neighbour Secondly more openly and manifestly and that 2 Openly both by Word and Two manner of wayes Deed. For both by word and deede a man may do wrong to his neighbour three wayes In regard of First his body Secondly his goods Thirdly his good name First a man may doe wrong to his neighbours body 1 To a mans body And that and that First by word discommending and disgracing his person or speaking disdainefully and scornefully of the shape and proportion of his body 1 By word Secondly by deede as smiting his neighbour hurting and wounding his body or shedding his bloud also 2 By deede by abusing the body of any through fornication or any manner of vncleannesse Secondly wrongs and iniuries may bee done to a 2 To a mans goods And that man concerning his goods First by word when any one speaks the worst of his neighbours goods dispraising his corne or cattell or wares or any thing that his neighbour hath with a purpose 1 By word to bring others in dislike with his neighbours goods and so to hinder him in the sale of them Secondly by deede when any one offers any personall 2 By deede wrong to a mans children or seruants by smiting and hurting them or when any one doth steale and purloyne any mans goods or violently take them from him when any one goeth about to hurt and hinder another of his right and when one doth trespasse against his neighbour and either spoile or hurt his neighbours corne or cattell or any thing that is his Thirdly men may doe wrong to others in regard of 3 To a mans good name And that their good name And that First by word by railing termes reuiling speeches and false accusations by slandring and back-biting 1 By word and by any manner of words which may tend to the defaming and discrediting of a mans neighbour Secondly by deede by the act of bearing false witnesse 2 By deede before a Magistrate for there not only the tongue speakes but the hand acts a part and both tongue and hand agree together to testifie an vntruth against his neighbour These are the sorts and kindes of wrongs which any man may or can doe vnto another Now in the second 2 To suffer wrong patiently place I am to prooue that it is the part of a good Christian when he is iniuried and wronged to suffer wrong and iniury and that patiently whether the wrong bee touching his body goods or good name Which I Motiues thereunto manifest First by testimonies of Scripture Secondly by example in Scripture For the first The Scripture is plentifull in precepts 1 Testimonies of Scripture and exhortations to patience in suffering wrongs Our Sauiour Christ saith b Matth. 5. 44. Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which
Psal 27. 8. Seeke ye my face Dauids heart said thy face Lord will I seeke So when the Lord cals to repentance we should hearken to the voice of the Lord and when the Lord saith returne and repent the heart of a sinner should answere and say Lord I returne Lord I repent Thirdly the time limited for our repentance is the time present now yea the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very instant of time in regard 3 The time present of our dutie for the practise of repentance This time of repentance is expressed in the Scriptures by these tearmes To day and now p Heb. 3. 15. To day if ye will heare his voice harden not your hearts q Ioel. 2. 12. Therefore also now saith the Lord turne ye euen to me with all your heart thus speakes S. Ambrose concerning the time of our repentance r Agenda est paenitentia non solum solicitè sed etiam maturè Amb. de poeuit l. 2. c. 1. We ought to be carefull not only to repent but to repent betimes The consideration of this that the time pâ—esent is the time of repentance serues to reprooue the follie of those who deferre their repentance and put off their amendment Vse of life from day to day manie deferre their Against those that deferie their Repentance repentance till they be sicke thinking that they may both make their wills and repent all on a day Young men thinke its to soone for them to repent and old men thinke its soone enough there 's no time ouerpast As the sluggard saith f Pro. 6. 10. Yet a little sleepe a little slumber so the couetous man saith yet a little gaine the licentious yet a little pleasure and euery sinner that is loath to part with his sinnes deferres the time with God and puts off his repentance from day to day and is vnwilâ—ing to repent now or to day but promiseth to repent tomorrow and heereafter though perhaps he meane it not Like to the men of Iabesh Gilead who being besieged be Nahash the Ammoniâ—e said t 1 Sam. 11. 10. To morrow we will come out vnto you and ye shall doe with vs all that seemeth good vnto you when as they meant nothing lesse for they had aide promised them by Saul for this deferring of repentance the Lord reprooued the people of Ierusalem and cried woe against them u Jer. 13. 27. Woe vnto thee ô Ierusalem wilt thou not be made cleane when shall it once be for this cause the virgines that did not prepare to meete the bridegrome Christ the Lord but carelesly delaied and deferred the time are called x Math. 25. 2. 3. foelish virgins And indeede whosoeuer doe deferre their repentance and put of their turning to the Lord from day to day they are not wise but foolish They that deferre their repentance doe foolishly their folly appeareth in diuerse things First A Sinner by deferring repentance continueth longer in his sinnes and continuâ—â—â— in sinne 1 By deferring repentance a sinner continueth longer in sinne as hath bene shewed before is very dangerous the longer that a sinner deferreth his repentance the more sinnes hath he to repent of y Quid enim quod diffâ—ratian vt plura peccata committas Ano. de pauit l. 2. c. 11 Wherefore is it saith a Father that thou still deferrest thy repentance is it that thou maiest commit more sinnes the more sinnes that any one committeth the harder will be his repentance the more enemies he hath to fight against the greater striuing shall he haue to get the victorie and the greater sorrow must he haue for his sinnes Secondly whosoeuer deferreth this repentance till 2 No man is certaine of the time to come herafter doth foolishly for he is not certaine of the time to come to day is our day to repent in and now is the time that the Lord would haue vs to turne vnto him and no man can assure himselfe of to morrow Wherefore Solomon saith z Pro. 27. 1. boast not thy selfe of to morrow for thou knowest not what a day may bring forth That foolish rich man boasted of many yeeres a Luk. 12. 19. soule thou hast much goods laid vp for many yeares When as God said vnto him b Ver. 20. thou foole this night thy soule shall be required of thee God hath giuen vs to day to repent in but hath not promised to wait for our repentance till to morrow How foolish then are we to deferre our repentance till hereafter hauing to day and not being sure of to morrow Thirdly to deferre repentance till a man be olde till 3 He that deferrs Repentance till old age is then vnfit to repent the euill dayes come vpon him and till death be readie to cease vpon him is foolish and dangerous for whoso doth so makes himselfe vnfit to repent If the yong man deferre his repentance till his middle age and the Lord then strike him with sicknesse and death Cease vpon him before he haue repented how hard will it be for him then on a suddaine to repent How hardly will he be perswaded to leaue his old companions To part with his friends and acquaintance To forsake the world To denie himselfe And to yeeld vnto death But how much harder will this be in an old man that hath deferred his repentance to the end of his dayes when sicknesse and old age meete together When as Moses saith c Psal 90. 10. their strength is labour and sorrow And when those euill dayes are come and those yeares draw nigh as Solomon saith d Eccles 12. 1. when thou shalt say I haue no pleasure in them â—n yong age when a man hath quicknesse of sight readinesse of hearing sharpnesse of wit strength of memory then is it a fit time for a man to apply his heart vnto wisedome to seeke to saue his soule to vse the meanes of saluation to get faith and repentance and not foolishly to deferre all till olde age when as experience shewes old folkes are vsually heard complaining of the paine of their body ake of their bones lamenes of their limmes dimnesse of sight and dulnesse of hearing And certaine it is if men haue not repented before these euill dayeâ— come vpon them they will be very vnfit now to beginne to learne this lesson of Repentance when they are so grieued with paine and ake yea when they are lame and blind and deafe Fourthly a sinner that will not now repent but saith 4 No man is sure that he shall haue grace to repent hereafter he will repent hereafter is not sure that he shall repent hereafter for God may so harden his heart that he cannot repent because that in his life time he contemned the meanes of his saluation and despised the patience of God waiting for his repentance St Paul speaks thus to the impenitent sinner that hath despised the patience of
from repentance but this their hope is a vaine hope and men build this their vaine hope vpon a very weake and deceaueable foundation Some vpon their yong age some vpon the strength of their body and others vpon the pure and good complection One reasons thus I neede not repent yet I am but young I am in my youthfull dayes in the prime of my age in my flourishing yeares I hope to liue yet many yeares I shall haue time enough to repent hereafter it will be time enough for mee to repent when olde age commeth Another thus I feele my body to be strong and lusty I am healthfull I haue no paine nor ake I feele no infirmity neither am I troubled with any disease I shall liue long I neede not repent yet it will be time enough for me to repent when my strength faileth when I feele my selfe grow weake and when sicknesse commeth vpon me Another thus I am of a pure and good complection of a ruddie countenance death will not come neere me I may take my pleasure yet a long time And as for repentance when I beginne to waxe pale and wanne and when I perceiue wrinkles to appeare in my face then I will repent Thus foolish are we to put off our repentance till olde age till the day of death and till the last houre But grant that God suffer the sinner to liue in his vngodly course of life euen till he be olde yet he will hope still to liue a little longer there 's no man so olde but thinkes he may liue yet one yeare longer So vainely doe men please themselues with the hope of long life And this hope of long life harmes many a soule and hinders thousands from speedy repentance They hope to liue long and to enioy many dayes and yeares they say a Isa 56. 19. To morrow shall be as this day b Iam. 4. 14. Whereas they know not what shall be on the morrow The consideration hereof may admonish vs not to Vse deferre our repentance from day to day and from yeare Not to deferre our repentance vpon hope to liue long to yeare vpon hope to liue long for that is but a vaine hope Salomon admonisheth vs well concerning this c Pro. 27. 1. Boast not thy selfe of to morrow for thou knowest not what a day may bring forth That foolish man that boasted himselfe in the multitude of his riches saying d Luk. 12. 19. Soule thou hast much goods layd vp for many yeares take thine ease eate drinke and be merrie and hoped to liue long and to see many yeares found by lamentable experience that his hope was but a vaine hope for he liued not till the next morning For e Ver. 20. God said vnto him thou foole this night thy soule shall be required of thee Let not then the hope of long life encourage thee still to sinne and to doe wickedly but now betimes repent while God giueth thee time and space to repent While God giueth thee to day deferre not till to morrow But repent to day f Heb. 3. 13. While it is called to day lest as the Apostle saith any of you be hardened through the deceitfulnesse of sinne CHAP. XVI Of Motiues and perswasions to repentance of the two first motiues THe Sixt and last thing in the treatise of Repentance 6 Motiues and perswations to Repentance Foure is concerning the motiues and perswasions to repentance which I reduce to foure heads The first I take from testimonies of Scripture The Second from examples of penitent sinners The third from the necessity and The fourth from the benefite of repentance Touching the first the Scripture is plentifull in exhorting 1 Testimonies of Scripture to repentance perswading to turne from sinne and to returne vnto the Lord. Esay saith a Isa 55. 7. Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord. Ezekiel saith repent and b Ezek. 18. 30. turne your selues from all your transgressions Hosea saith c Hos 14. 1. O Israel returne vnto the Lord thy God Ioel saith d Ioel. 2. 13. Rent your heart and not your garments and turne vnto the Lord your God And so the rest of the prophets in the old Testament In the new testament we finde Iohn Baptist the voice of the crier in the wildernesse the preparer of the way of the Lord preaching repentance vnto sinners e Mat. 3. 2. repent ye for the kingdome of heauen is at hand And againe f Vers 8. bring forth fruits meete for repentance And when Christ Iesus himselfe began to preach his first Sermon was of Repentance g Mat. 4. 17. repent ye for the kingdome of heauen is at hand The Apostles of Christ walke in the same steps preaching repentance to sinners S. Peter preached repentance to the Iewes h Acts. 2. 38. repent and be baptised euery one of you in the name of Iesus Christ for the remission of sinnes Againe he saith i Acts. 3. 19. repent ye therefore and be conuerted that your sinns may be blotted out so S. Paul exhorteth the Athenians to repent k Acts. 17. 30. And the times of this ignorance God winked at but now commandeth all men euery where to repent And S. Iames exhorteth saying l Iam. 4. 8 9. cleanse your hands you sinners and purifie your hearte you dooble minded be afflicted and mourne and weepe Thus the Scripture exhorteth to repentance The second motiue to perswade vs to repentance I 2 Examples of peniteÌ„t sinners take from the example of penitent sinners to mooue vs to repentance it is profitable for vs to set before our eyes the examples of penitent sinners who though they haue sinned and done wickedly yet haue repented and returned vnto God Manasseh King of Iudah was a great sinner and for his great sinnes carried to Babylon but being in affliction m 2 Câ—ron 33. 12. 13. He besought the Lord his God and humbled himselfe greatly before the God of his fathers and praied vnto him and he was entreated of him and heard his supplication c. Dauid though he committed adulterie with Bathsheba yet he repented and said n 2 Sam. 12. 13. Psal â—1 4. I haue sinned against the Lord though Peter denied his master Christ yet he repented he was sorrie for his sinne o Mat. 26. 75. He went out and wept bitterly And what shall I more say for the time would faile me to tell of Noah Lot and of Solomon of Marie Magdalen and Zaccheus of the conuerted Iewes of the keeper of the prison conuerted by Paul and of Paul himselfe who as he himselfe confesseth p 1 Tim. 1. 13. Was before a blasphemer a persecutor and inturious but through repentance obtained mercy These are examples written for our instruction that we should not liue in sinne nor goe on in any wicked and vngodly course of life
stones and the dust and licked vp the water that was in the trench Secondly in the lower regions as to stay the heauens from rayning a long time together and againe to open the windowes of heauen to bring downe raine Such 2 In the lower regions power had Elias also as witnesseth S. Iames d Iam. 5. 17. 18. Elias was a man subiect to the like passions as we are and he prayed earnestly that it might not raigne and it rained not on the earth by the space of three yeares and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit thus in the heauens aboue Secondly Prayer hath auailed much in the watâ—rs to stay their violent force from drowning the seruants of 2 In the waters the Lord which efficacie was in the praier of Ionah who being in the e Jon. 1. 17. Belly of the fish three dayes and three nights Yea euen f Ion 2. 1. 2. 3. 5. 10. In the deepe in the midst of the seas the flouds compassing him about all the billowes and waues passing ouer him and the weedes being wrapt about his head then he praied vnto the Lord his God out of the fishes belly And the Lord heard him and the Lord spake vnto the fish and it vomited out Ionah vpon the dry land Thirdly in the earth causing springs of waters to appeare 3 In the earth in dry places yea making the hard rocks to gush out water in abundance As at the praier of Moses for when the people murmured for want of water g Exod. 17. 4. 56. Moses cried vnto the Lord And the Lord answered him and bade him smite the rocke and there should come water out of it that the people might drinke and Moses did so in the sight of the Elders of Israel Lastly praier hath bene of force to cast out the fiercest 4 In hell ouer the euill spirits Diuells of hell when our sauiour Christ had cured the Iunatike and had cast out the Diuell which thing the disciples could not doe and demanded of Christ saying h Mat. 17. 19. 20. 21. Why could not wee cast him out Iesus said vnto them Because of your vnbeleife c. Howbeit this kind goeth not out but by prayer and fasting Thus prayer auaileth extraordinarily Secondly ordinarily a righteous mans prayer auaileth 2 Ordinarily Twofold much both for The remoouing of euill and for The procuring of good and that in regard of both 1 In regard of the Bodie and that Bodie and Soule First praier auaileth much for the remoouing of euill from the body whether it be 1 Remoouing euills from the Bodie Twofold A common calamitie or Anie priuate affliction For the First praier auaileth much to deliuer from common calamities which may hurt a mans bodie or 1 Common calamities happen to his temporall state as from the sword famine pestilence or any grieuous plague From the sword from the hand of the enemie as it deliuered Hezekiah king of Iudah from the power of Senacheriâ— King of Assyria for hauing receiued a most blasphemous Letter from the King of Assyria he i 2. Kin. 19. 14. 15 went vp into the house of the Lord and spâ—ead it before the Lord. And Hezekiah prayed before the Lord and the Lord heard his Prayer and his prayer so preuailed with the Lord that the Lord sent his Angell to fight for Hezekiah against his enemies for k Veâ— 35. it came to passe that night that the Angell of the Lord went out and sinote in the camp of the Assyrians an hundred fourescore and fiue thousand Prayer also auaileth much in the time of famine and dearth wherefore the Lord saith l Isa 41. 17. when the poore and needie seeke water and there is none and their tongue faileth for thirst I the Lord will heare them as if he had said if there be scarcitie and dearth in the land let the people pray vnto me and I will heare them So also in the time of plague and pestilence prayer auaileth much with God for the turning away of the heauy hand of the Lord thus the plague was stayed in Israel when m Num. 16. 46. 47. 48. Aaron tooke his censer and put sire therein from the Altar and put on incense and made an attonement for the people he stood betweene the dead and the liuing and the plague was stayed This sweete incense is holy and deuout Prayer ascending vp to the throne of God able to stay the plague And prayer auaileth against any other iudgement that hangeth ouer a people as the Niniuites elcaped a great iudgement threatned against them and the Lord was mooued to n Ion. 3. 8. 9. 10. turne away from his fierce anger when the Lord saw that they repented and cryed mightily vnto God Thus prayer auaileth in common calamities Secondly Prayer auaileth much in priuate afflictions 2 Priuate afflictâ—ons to helpe and deliuer vs in time of perill and danger in time of sicknesse and from the danger of death Dauid sheweth vs that being in distresse he prayed vnto the Lord and the Lord heard him o Psal 18. 6. In my distresse saith he I called vpon the Lord and cryed vnto my God he heard my vâ—ice out of his temple and my crie came before him euen into his eares And prayer is an effectuall meanes to preserue and saue in the time of sicknesse so S. Iames saith p Iam. 5. 15. the Prayer of faith shall saue the sicke and the Lord shall raise him vp by this means it pleased the Lord to saue Hezekiah's life for Hezekiah being q Isa 38. 1. 2 4. 5. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and added vnto his dayes fifteene yeeres Thus praier auaileth for the remoouing of euill from the bodie and temporall state Secondly prayer also auaileth much for the procuring 2 Procuring good to the bodie of good to the bodie and temporall state for by praier it is that the Lord giueth vs things needfull for this present life as food and raiment and things conuenient for the preseruation of this life S. Iames saith r Iam. 1. 17. Euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights and againe he saith Å¿ Jam. 4. 2. 3. ye lust and haue not ye kill and desire to haue and cannot obtaine ye fight and warre yet ye haue not because ye aske not Ye aske and receiue not because ye aske amisse that ye may consume it vpon your lusts Where the Apostle sheweth that the way and meanes to obtaine good things blessings and benefits at the hands of God is by Prayer asking them of God but so as we aske aright and aske things needfull to a good end not prodigally to waste and consume them vpon our lusts Thus praier auaileth concerning the bodie and temporall
are called by my Name shall humble themselues and pray and seeke my face and turne from their wicked wayes then will I heare from heauen and will forgiue their sinne and will heale their land Fiftly Prayer is the best helpe in temptation 5 In temptation either to be freed from the temptation or to obtaine grace and strength from God not to be ouercome of the temptation It was Pauls helpe when he had that q 2. Cor. 12. 7. thorne in the flesh the messenger of Sathan to buffet him in which case he prayed to the Lord and that with feruencie and perseuerance for saith he r Ver. 8 9. for this thing I besought the Lord thrice that it might depart from me And he said vnto me My grace is sufficient for thee for my strength is made perfect in weakenesse Sixtly Prayer is a helpe in time of sicknesse it deliuereth 6 In sicknesse from corporall infirmities Wherefore Saint Iames saith Å¿ Iam. 15. 4. 15. Is any sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp It helped Hezekiah in his sicknesse for Hezekiah being t Isa 38. 1. 2. c. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and lengthened his dayes adding vnto his dayes fifteene yeeres Lastly Prayer helpeth not onely to ease and heale the 7 Prayer is a remedie to cuâ—e the sicke soule sicke bodie but also to cure the sicke soule This was Dauids remedie when his soule was sicke and diseased with sinne as his bodie was through infirmitie saying u Psal 6. 1. 2. 3. haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed My soule is also sore vexed but thou O Lord how long Returne O Lord deliuer my soule oh saue me for thy mercies sake And againe he praieth saying x Psal 41. 4. O Lord be mercifull vnto me heale my soule for I haue sinned against thee And Chrysostome agreeing with these Scriptures saith that Prayer is a y Animis aegrotantibus pharmacum Chrys de orando Deum lib. 1. medicine to sicke soules This is the second benefit of prayer it is a helpe in trouble Thirdly the Prayer of a righteous man framed according to the right manner formerly mentioned is a 3 Saluation promised to them that call vpon the name of the Lord. meanes to procure not onely temporall benefits and spirituall graces but also saluation for so is the promise z Rom. 10. 13. whosoeuer shall call vpon the name of the Lord shall be saued For as the promise is made concerning them that beleeue in Christ that a Ioh. 3. 16. whosoeuer beleeueth in him shell not perish but haue euerlasting life and concerning them that repent that if they b Act. 3. 19. repent and be conuerted their sinnes may be blotted out and their soules saued so likewise concerning Prayer the promise is that Whosoeuer shall call on the name of the Lord shall be saued The consideration of this that Prayer is so great a Vse 1 helpe in trouble yea in all manner of tribulations and Against those who in time of trouble seeke not vnto the Lord but either put their trust in lawfull meanes or seeke helpe by vnlawfull meanes afflictions serues First to reproue those who in time of trouble seeke other helpe then from God and trust in meanes yea and vse such meanes as God hath not appointed and do not seeke to the Lord by prayer and supplication As some in their sicknesse seeke to the Physician they call earnestly vpon him and pray him to doe his best for them but doe not so earnestly call vpon God and pray vnto him to be fauourable vnto them to pardon their sinne and first to heale their soule that so their bodie may be healed Such are like to King Asa who c 2. Chro. 16. 12. in his disease sought not to the Lord but to the Physicians And this was imputed vnto Asa for sinne and it remaineth a blemish vpon his name to this day for although it be lawfull to seeke to the Physician and to vse his helpe yet to trust in the helpe of the Physician more then in the helpe of God and to seeke first and rather to the Physician then vnto God is sinnefull for God is our best helpe and our best Physician without whose helpe the helpe of the Physician is nothing worth Others there are who being sore sicke or any whit strangely diseased or visited with a lingring disease seeke not to God as to the best and chiefest helpe nor yet to the Physician as to the lawfull meanes but seeke and send to witches and wizards to forcerers and charmers like to King Ahaziah who being d 2. Kin. 1 2. sicke sent messengers and said vnto them Go enquire of Baal-zebub the god of Ekron whether I shall recouer of this disease This was Ahaziah's sinne and this is the sinne of all those who in their distresse seeke not to the Lord neither seeke helpe by lawfull meanes but seeke helpe by vnlawfull and deuillish meanes contrarie to the charge and commaundement of the Lord which he giueth vnto his people saying e Leuit. 19. 31. Regard not them that haue familiar spirits neither seeke after Wizards to be defiled by them I am the Lord your God Secondly seeing that we haue so many motiues to Vse 2 peswade vs to pray as the testimonies of Scripture examples To giue our selues denoutly to Prayer of holy and deuout men yea and of Christ himselfe seeing that the necessitie of Prayer is so great that without Prayer we can obtaine no good thing seeing we are in continuall perill and danger seeing they that do not pray vnto God are as dead men among the liuing and seeing that the want of Prayer is a marke of wicked and vngodly men Furthermore considering the great good and benefit which we haue by Prayer seeing that the Lord heareth vs and granteth our lawfull requests seeing that prayer is the best helpe in trouble the best weapon against our enemies the best ransome in captiuitie the best prouider in famine the best remedie against the pestilence the best Physicke in sicknesse the best comfort in temptation the best meanes to cure the body and heale the soule and seeing that whosoeuer calleth on the name of the Lord shall be saued the consideration of these things should be of great force to mooue and perswade vs to dedicate our selues to the seruing of God to giue our selues deuoutly to prayer to inuocation and calling vpon the name of the Lord accounting it our health our ioy and happinesse that we so wretched and miserable creatures should be admitted into the presence of so great a King as the King of Kings