cannot escape the iudgement of God And many in this agonie being not able to deliuer themselues and their soules refusing comfort are swallowed vp with abundance of worldly sorrow and without the great mercy of God are plunged into the gulfe of despaire But there is also an Euangelicall sorrow for sinne 2 Euangelicall Two-fold which is properly Godly sorrow and this is twofold Inward and Outward Inward sorrow for sinne is called Contrition Outward is mourning lamenting and weeping for sin First of Contrition or inward sorrow for sinne In 1 Contrition or inward sorrow for sinne handling whereof I will shew First what Contrition is Secondly how it is wrought in vs. Thirdly the signes and markes of it Fourthly the motiues to perswade vnto it For the first Contrition or inward sorrow for sinne 1 What Contrition is is a sorrow of the heart specially for this that a sinner hath offended God and being truely humbled with a sence and feeling of his sinnes is displeased with himselfe for his sinnes and doth now not onely dislike but from his heart detest and abhorre sinne This is properly called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or sorrow after a godly sort and godly sorrow and sorrow to repentance It is called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 9 10. compunction of heart It is also called the e Acts 2. 37. renting of the heart And it is called a f Ioel 2. 17. broken spirit g Psal 51. 17. a broken and a contrite heart For the second How Contrition is wrought in a sinner The meanes whereby a sinner is brought to Contrition 2 How Contrition is wrought in a sinner and inward hearty sorrow for his sinnes are two The one is the gracious working of the Spirit of God giuing a sinner a liuely sence and feeling of his sinnes giuing him grace to see and know how by his 1 By the working of the Spirit of God sinnes he hath offended God and grieued the Holy Spirit of God soâ—ming also his hard heart that hee may greeue lament and mourne for his sinnes after a godly manner This is that which the Lord saith by his Prophet Zachary h Zach. 12. 10. I will powre vpon the house of Dauid and vpon the Inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke vpon me whom they haue pierced and they shall mourne for him as one mourneth for his onely sonne A sinner looking vpon Christ whom by his sinnes he hath pierced and wounded and hauing a true feeling of his sinnes greeueth and mourneth he is sorry after a godly manner but how is this godly forrow wrought in him the Lord saith that he will powre the spirit of grace and of supplications vpon the sinnefull soule and when the Lord hath put such grace into the soule of a sinner to see his sinnes and to perceiue how that by his sinnes hee hath offended God and pierced the Sonne of God then hee is inwardly grieued at the heart then his heart melts into teares This is the first meanes whereby a sinner is brought to Contrition The second meanes is the preaching of Christ crucified 2 By preaching Christ crucisied as appeareth in the example of those first Conuerts to whom Peter preached Christ crucified For hauing testified against them that they had crucified Christ i Acts 2. 37 38. They were pricked in their hearts and sayd vnto Peter and the rest of the Apostles Men and brethren what shall wee doe their consciences were so stricken with the terrour of this that they should be guilty of shedding the innocent bloud of the Sonne of God that they were at their wits end they knew not what to doe yet were they desirous to finde ease to their troubled consciences but knew not how till they called to remembrance the words of the Apostle how that Iesus of Nazareth whom they had crucified and slaine was the Sonne of God whom God raised vp who ascended to Heauen and is exalted at the right hand of God and hearing also that he is Iesus the Sauiour that he is the true Messias Christ the Anoynted of the Lord heereupon they are pricked in their hearts and touched in their consciences with a feeling of their sinnes yet so as they doe not despaire of all mercy but trusting in the goodnesse and mercy of God through Christ and being desirous to know how they may finde comfort to their troubled consciences they said to Peter and to the rest of the Apostles Menand brethen what shall we doe ô teach vs what we must doe to be saued Now they are sorrowfull after a godly manner now they are of a contrite spirit and an humble soule now they are exceeding sorrowfull that they haue crucified the Lord of life now they haue bleeding hearts for that they haue shed the bloud of the innocent Lambe of God now they are exceedingly displeased with themselues for that they haue done so wickedly and now they so abhorre their sinnes and wickednesse that they purpose neuer to doe wickedly againe So that their compunction was not onely a bare pricking of the heart such as Cain and Iudas had but as they had a feeling of their sinnes so also had they a feeling of the mercy of God in Christ Iesus Moreouer to the compunction and pricking of their hearts there was ioyned a readinesse to obey the will of God and to doe whatsoeuer the Lord should command them and therefore it is that they say Men and brethren what shall we doe to the end that a sinner may be brought to Contrition its necessary that the Word of God which is k Heb. 4. 12. quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding a sunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart doe pierce the heart and wound the conscience making the sinner to feele his sinnes to know that by his sinnes he hath offended God who hath beene so gracious a God and so louing and mercifull a Father vnto him and to acknowledge that by his sinnes he hath pierced and wounded the Sonne of God who was content to be pierced and wounded yea and to suffer his bloud to be shed for his sinnes The Adamant the hardest stone which will neither bee bruized with iron nor melted with fire is notwithstanding dissolued with l Gemin lib. 2. cap. 26. Goats-bloud What heart is there so hard and stony so adamant-like that will not bee mollified and softned that will not be rent and broken yea dissolued into teares being washed and soaked in the bloud of Christ this ô man this must or nothing will soften thy hard heart Thus Contrition is wrought in the heart The third thing is concerning the signes and marks 3 Signes of contrition or inward godly sorrow of Contrition Contrition or
Lord promised mercie and comforted his soule with the assurance of saluation y Luke 19. 8. 9. This day is saluation come to this house Herein is that saying verified z Non tollitur peccaâ—â—m nisi restâ—â—uatur ablatum Sinne is not remitted vnlesse that which was vniustly taken away be restored Fourthly they are here reprooued who forsake sinne onely for a season and afterwards either wittingly and 4 Against those who leane sin for a season after fall to their sins again wilfully or of infirmity and by occasion fall into sinne againe If men after that they haue seemed to repent and to cease from sinne doe willingly and wilfully fall into sinne againe and euen run themselues headlong into sinne their repentance is no better then the repentance of Pharaoh this is with the Dog to returne to his vomite with the Sow that was washed to her wallowing in the mire And then as S. Peter saith a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning But if their falling into sinne againe be of infirmity and by occasions though I denie not but such sinners may be restored by repentance yet ceâ—taine it is their case is dangerous by reason of their falling againe into sinne For like as a sâ—cke man hauing recouered his sicknesse if hee afterwards fall sicke againe that relapse is very dangerous and shewes a very weake state of his body So a sinner if vpon occasion and prouocation if through infirmity he fall into the same sinne againe This is very dangerous and if it be often the more dangerous it shewes the state of that soule to be very weake it argueth a great weakenesse of grace in resisting of sinne and if there be no resisting of sinne no striuing against inward corruptions but men giue way to their passions and lusts and yeeld the reines to their vnruly affections those wild horses I demaund where is the forsaking of sinne where is ceasing from euill wherefore a Christian feeling this infirmity in himselfe that he is subiect to often falls should be diligent to search and trye his owne wayes to finde out the deceitfulnesse of his owne heart and be exceeding warie ouer himselfe watching ouer his thoughts ouer his words and ouer his actions that hee offend not As our Sauiour said to the lame man whom he had healed b Ioh. 5. 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee So a sinner hauing repented of his former sinnes and being washed from his sinnes should say vnto himselfe Behold thou art made whole sinne no more lest a worse thing come vnto thee And he may fitly turne the words into a Prayer Lord I confesse I haue sinned and done wickedly but vpon my true repentance thou hast pardoned my sinne and healed my soule Now Lord keepe mee I beseech thee from falling into sinne any more I am now made whole Lord strengthen me with thy grace that I sinne no more lest a worse thing come vnto me CHAP. IX Of Reformation or amendment of life THe fift step of grace whereby a sinner returnes 5 Amendment of life from sin vnto God and riseth higher towards Heauen is Reformation or Amendment of life In handling whereof I will First shew by what meanes a sinner may come to amendment There in three things of life Secondly declare how and after what manner amendment of life is wrought 1 Meanes whereby a sinner may come to amendment of life Thirdly vse motiues and perswasions whereby a sinner may be mooued to amend his life Touching the first The meanes whereby a sinner may come to amendment of life are two The first is the operation and working of the holy 1 The working of the holy Spirit Spirit of God renuing the minde and putting new life of grace into the soule Of this the Lord speaketh thus by Ezechiel a Ezek 36. 26. 27. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my Statutes It is the Spirit of God that makes our spirit new that softneth the heart and giueth grace to walke in the statutes in the wayes and commaundements of the Lord. The second is the word of God whereby we are begotten 2 The word of God to a new life Of which S. Iames faith b Iam. 1. 18. Of his owne will begate he vs with the word of Truth The second thing concerning amendment of life is 2 After what manner amend ment of life is wrought in a sinner How and after what manner this blessed change of life is wrought in a sinner Reformation or amendment of life is wrought thus First before amendment of life there must goe an vnfained forsaking of our former euill conuersation wee 1 There must be an vtter forsaking of our old euill conuersation must first die to sinne before we can be quickened to a new life we must first cease from dead workes before we can doe good workes First cease to be bad trees bearing euill fruit before we can be good trees bringing forth good fruit Of this S. Paul saith c Ephe. 4. 22. 23. 24. put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse d Non potest ficri homo noâ—â—us nisi desierit esse vetus Author operis imperf in Math. 6. Hom. 15 Before we can put on the new man we must first put off the old man We must first put off the raggs of sinne before we can put on the robe of righteousnesse This must necessarily first be before we can be renewed and reformed Secondly amendment of life is wrought in the whole 2 It must be in the whole man man in soule and in bodie in the minde in the will and affections in the cogitations and thoughts of the heart in the eye in the eare in the tongue and in the hands in life and conuersation As the mind must be renewed so the life must be reformed Thirdly amendment of life must haue it beginning within By Ezechiel the Lord saith e 〈◊〉 36. 26. 27. A new heart will I It must haue it beâ—inning wiâ—hin giue you and a new spirit will I put within you c. and I will put my spirit within you and cause you to walke in my statutes Causing the people henceforward to walke in the statutes of the Lord is their reformation and amendment of life But this reformation and amendment of life was first begunne within A new heart will I giue you and a new
dye in impenitencie and hardnesse of heart Secondly this is profitable for instruction to all that know there is a hell and heare of the paines and torments Vse 2 To feare God of hell that they learne to feare God to stand in awe of him and not to sinne against him to this our Sauiour Christ exhorteth vs vpon the consideration of the paines and torments of hell saying Feare not them which c Mat. 10. 28. kill the body but are not able to kill the soule But rather feare him which is able to destroy both soule and body in hell Because there is a hell and because that God is able to cast the soules and bodies of all impenitent sinners into hell for this cause see that ye feare God stand in awe of God tremble before him and sinne not against him for as God is mercifull to penitent sinners and will pardon the iniquitie and transgressions of them that repent and turne from their sinnes and returne vnto God So also is he a God oâ— iustice and fierce wrath for as the Apostle saith d Heb. 12. 29. God is a consuming fiâ—r and he will cast both the bodies and soules of all impenitent sinners into hell-fire there to be tormented for euermore as it is also written e Reu. 21. 8. The fearefull and vnbeleeuing and the abhomminable and murderers and whore-mongers sorcerers and idolaters and all lâ—ers shall haue their part in the lake that burneth with fire and brimstone which is the second death O then sinfull man who soeuer thou art now betimes repent and returne vnto the Lord least death vnawares seize vpon thee and suddenly thou be cast downe into hell and there shalt finde thy case to be remedilesse and thy torment endlesse CHAP. XXIII Of the benefit of Repentance how it remooueth Iudgements temporall spirituall and eternall Which may perswade vs to Repentonce HItherto of the motiues to Repentance taken from the necessitie thereof The fourth and last motiue to Repentance 4 The benefit of Repentance I take from the benefit thereof Repentance brings much good to the penitent sinner he shall be blessed with manie blessings I reduce them to these two heads True Repentance Two-fold First remooueth iudgements Secondly procuteth blessings First Repentance remooueth iudgements and those 1 It remooueth iudgements Three fold three-fold Temporall Spirituall and Eternall Touching the first Repentance is a meanes to remooue 1 Temporall temporall iudgements either threatned against sinners or else deseruedly drawne vpon them for their sinnes The Lord sendeth Ieremie the Prophet to the people of Israell saying a Ier. 3. 12. Returne thou back-sliding Israel saith the Lord and I will not cause mine anger to fall vpon you for I am mercifull saith the Lord and I will not keepe anger for euer Isaiah the Prophet is sent to King Kezekiah with this message b Isa 38. 5. 6. Goe and say to Hezekiah Thus saith the Lord the God of Dauid thy Father I haue heard thy prayer I haue seene thy teares beholde I will adde vnto thy dayes fifteene yeeres and I will deliuer thee and this Cittie out of the hand of the King of Assyria and I will defend this Cittie Ionah the Prophet is sent to Niniueh to threaten them and their Cittie with destruction and ouerthrow except they did repent within the space of fortie dayes c Joh. 3. 4. Yet fortie dayes and Niniueh shall he ouerthrowne But vpon this threatning Niniueh did repent for the King and the whole Cittie put on sackcloth and fasted and cryed mightily vnto God and repented of their euill wayes and d Ver. 10. God saw their workes that they turned from their euill wayes And God repented of the euill that he had said hee would doe vnto them and he did it not When God saw the people repent of their sinnes he repented of the iudgement which he had threatned against them According to that saying of the Lord in Ieremie e Ier. 18. 7. 8. At what instant I shall speake concerning a nation and concerning a kingdome to plucke vp and to pull downe and to destroy it if that nation against whom I haue pronounced turne from their euill I will repent of the euill that I thought to doe vnto them Thus Repentance remooueth temporall iudgements Secondly Repentance remooueth spirituall iudgements 2 Spirituall as blindnesse of minde hardnesse of heart and horrour of conscience It remooues blindnesse of mind When God giueth the grace of illumination for before that a sinner beleeueth and repenteth he liues in blindnesse and darknesse but beleeuing and repenting he is inlightned with the knowledge of the truth and walkes no more in darkenesse but in light as the Apostle speakes f Ephe. 5. 8. ye were sometimes darknesse but now are ye light in the Lord. Repentance also remooueth hardnesse of heart when God giueth the sinner true contrition softning the hard heart For when God giueth grace to repent he giueth also a mollified and melting heart as it is said in Ezechiel g Ezek. 36. 25. 26. I will sprinckle cleane water vpon you and ye shall be cleane from all your filthinesse and from all your Idoles will I cleanse you A new heart also will I giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Yea Repentance also remooueth horrour of conscience and the intollerable burden of sinne when God giueth to the penitent sinner peace of conscience and rest to the soule h Mat. 11. 28. Come vnto me saith our Sauiour all ye that labour and are heauie laden and I will giue you rest Now the conscience neuer hath true peace neither doth the soule euer enioy quiet rest til sinne be done away by Repentance Thirdly Repentance remooueth eternall iudgements 3 Eternall so that neither death nor hell nor condemnation can hurt them that doe truly beleeue in Christ and haue vnfainedly repented of their sinnes and doe now lead a new life So saith St Paul to the Romanes i Rom. 8. 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the spirit And St Iohn saith k Reu. 20. 6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power Thus it is apparent that great benefit commeth by Repentance for it remooueth from the penitent sinner punishments temporall concerning the bodie and outward state it deliuereth from spirituall iudgements and it Vse freeth from eternall condemnation That may escape the iudgements of God we must repent of our sinnes The consideration of which benefit of Repentance in remoouing Iudgements temporall spirituall and eternall serues for instruction to teach and admonish euery one that would escape these iudgements that would haue temporall iudgements remooued from
saith therefore 1 Mourning and desolation shall the land mourne c. Againe he saith q Verse 6. My people are destroyed for lacke of knowledge Secondly where the knowledge of God is not men are giuen ouer to a reprobate minde to doe things that 2 A reprobte minde are not conuenient This S. Paul sheweth speaking of the Gentils r Rom. 1. 28 29. Euen as they did not like to retaine God in their knowledge God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication wickednesse couetousnesse maliciousnesse full of enuy c. Thirdly to them that know not God there remaines 3 Punishment nothing but iudgement punishment and euerlasting destruction as saith the Apostle Å¿ 2 Thess 1. 7 8 9. The Lord Iesus shall be reuealed from Heauen with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ who shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his power The fourth thing concerning the knowledge of God 4 Meanes wherby we may come to the right knowledge of the true God is the meanes whereby wee may come to the true knowledge of God That there is a God may be knowen as hath beene already shewed by the light of Nature and by the book of the Creatures and that there is one true God is manifest by the Scriptures the Word of God reuealeth the Vnity of the God-head and the Trinity of Persons but to the attaining to the right knowledge of the one only true God by a particular knowledge to know him to be God vnto vs to acknowledge the one onely true God to bee our Lord and our God as hath beene formely more fully declared there is required more then the light of Nature more then the booke of the Creatures and more then bare knowledge of the Scriptures for this particular knowledge of God is attained vnto partly Two by the Word of God and partly by the Spirit of God the one being an outward the other an inward 1 By the Scriptures meanes to teach vs the true knowledge of God The true knowledge of God then is attained vnto First by the Scriptures and that both by the Law and the Gospell For t Per Legem cognitiopeccati nostri per Enangelium cognitio gratiae Dei Zanch. de Natu. Dei lib. 3. cap. 3. By the Law as one saith wee come to the knowledge of our sinnes and of our misery by the Gospell we come to the knowledge of the grace and mercy of God shewed vs in Christ Iesus According to that saying of S Iohn u Ioh. 1. 17. The Law was giuen by Moses but grace and truth came by Iesus Christ And to the end that wee may come to the true knowledge of God by the Scriptures there are foure things necessarily required at our hands And that by First that we diligently read the Scriptures concerning 1 Reading the Scriptures which our Sauiour Christ hath sayd x Ioh. 5. 39. Search the Scriptures for in them ye thinke ye haue eternall life and they are they which testifie of mee This was the practise of those noble Bereans who hauing heard Paul preach vnto them Iesus y Aâ—ts 17. 11. searched the Scriptures daily whether those things were so Secondly that wee carefully and attentiuely heare 2 Hearing the Word of God the word of God preached Eor * Rom. 10. 17. Faith as saith the Apostle commeth by hearing and hearing by the Word of God Our Sauiour saith z Ioh. 17. 8. I haue giuen vnto them the words which thou gauest mee and they haue receiued them and haue knowne surely that I came out from thee and they haue beleeued that thou didst send me In which words he sheweth three things first he gaue them his Word secondly they receiued it and thirdly by the Word of God they knew God and Iesus Christ whom hee had sent Thirdly that wee seriously meditate vpon the Word 3 Meditating vpon the Word of God which we haue read or heard Dauid saith a Psal 119. 99 I haue more vnderstanding then all my teachers for thy testimonies are my meditation By meditating vpon the Word of God he got vnderstanding and attained to the true knowledge of God Fourthly that we ioyne vnto all these deuout praier 4 Praying for a blessing vpon these meanes crauing the blessing of God in reading and hearing the Word and meditating vpon the same Thus the knowledge of God is attained unto by the Scriptures Secondly the true knowledge of God is attained vnto 2 By the Spirit of God through the gracious working of the Spirit of God in our hearts for God must first put it into our hearts to know him before wee can know him As the Lord speakes by Ieremy the Prophet b Jer. 24. 7. I will giue them an heart to know me that I am the Lord. Againe hee saith c Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Our Sauiour Christ saith d Ioh. 6. 45. It is written in the Prophets and they shall bee all taught of God This is called e Cognitio per gratiam Tho. 1. q. 12. ar 14. knowledge by grace or gracious knowledge because it is wrought in our hearts by the Spirit of God the Worker of grace as the Apostle also saith f 1 Cor. 2. 7 8 9 10. We speake the wisdome of God in a mystery euen the hidden wisdome which God ordained before the world vnto our glory Which none of the Princes of this world knew c. But as it is written Eye hath not seen nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him But God hath reuealed them vnto vs by his Spirit This of the particular knowledge of God Now the consideration of the great necessity of the Vse knowledge of God and the benefit thereof with the danger of the want thereof and the means of obtaining it serues for reprehension and it reproues First those who content themselues with the generall 1 Against those that content themselues with a generall knowledge of God knowledge of God that there is a God that there is one God that God made all things that God is to bee worshipped c. but are not carefull to come to a particular knowledge of God to know God to be their God and so to know God as to beleeue in him to feare him and to loue him to trust in him and to depend vpon him But if we would be saued and come to euerlasting life we must labour to attaine to a particular knowledge of God for the bare generall knowledge of God will not saue vs for
deserued punishment of sinne St Paul saith of the Gentiles p Rom. 1. 23. 24. 25. 26. 27. 28. they changed the glory of the vncorruptible God into an image made like to corruptible man and to birds and foure footed beasts and creeping things wherefore God gaue them vp to vncleannesse through the lusts of their owne hearts c. For this cause God gaue them vp vnto vile affections c. And God gaue them ouer to a reprobate minde to doe those things which are not conuenient Againe in his Epistle to the Ephesians he sheweth that the q Ephe. 4. 17. 18. 19. Gentiles walked in the vanitie of their minde hauing the vnderstanding darkned being alienated from the life of God through the ignorace 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 Pharaoh's r Exod. 4. 21. heart was hardned that he would not let Israell goe And to the sinner that hath despised the riches of Gods goodnesse and forbearance and long-suffering which should haue led him to repentance the Apostle saith Å¿ Rom. 2. 5. after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath shewing thereby that when God hath shewed his patience and long-suffering towards a sinner and the sinner repenteth not but still deferreth his repentance in the end the Lord will lay a heauie and sore iudgement vpon him hardnesse of heart so that now his heart is hardned he hath an impenitent heart a heart that cannot repent And sometimes the impenitent sinner is so forsaken of God and left to himselfe that he growes to desperation and then through the strong temptations of the Deuill he workes meanes to bring himselfe to some vntimely death as t 2 Sam. 17. 23. Ahitophel and u Mat. 27. 5. Iudas Now whereas the Lord doth iustly punish impenitent Vse sinners with such spirituall iudgements blinding To pray that God would soften our hard hearts their minds hardning their hearts and leauing them to themselues this should teach vs to pray vnto the Lord that he would giue vs grace to lay aside all pride of heart and stubbornnesse of minde and that the Lord would take away from vs our hard and stonie hearts and that by his good Spirit he would soften our hard hearts that we might be mooued to repentance when God calleth vs to repentance and that we might humble our selues before the Lord and tremble at his word For x Isa 66. 2. to this man will I looke faith the Lord euen to him that is poore and of a contrite spirit and trembleth at my word To this end let vs heare and receiue the exhortation of the Apostle to the Hebrewes y Heb. 3. 12. 13 take heede brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God but exhort one another daily while it is called To day lest any of you be hardned through the deceitfulnesse of sinne CHAP. XXII Of the eternall punishment of impenitent sinners and of the paines of hell And how this ought greatly to mooue vs to Repentâ—nce THe third punishment belonging to impenitent 3 Eternall Herein Two things sinners is eternall punishment concerning which I consider these two things First the place of their punishment Secondly the greatnesse and grieuousnesse of their punishment The place of punishment appointed for the wicked 1 The place of eternall punishment Two fold eternally to be punished and tormented is two-fold The one is the place from whence they shall be excluded The other is the place whither they shall be cast Touching the first The place from whence the wicked shall be excluded is the kingdome of God a 1 Câ—r 6. 9. The 1 The place from whence the wicked shall be excluded vnrighteous saith S. Paul shall not inherite the kingdome of God The wicked shall haue no possession or inheritance in heauen they shall be shut out of the kingdome of heauen they shall be cast from the glorious presence of God they shall be depriued of the cleare vision of God and they shall not see the face of God but shall be b 2 Thes 1. 9. punished as the Apostle saith with euerlasting destruction from the presence of the Lord and from the glory of his power And this losse of the kingdome of heauen to be depriued of the glorious presence of God neuer to see God to be excluded from the fellowship of the holy Angells and blessed Saints in heauen in a word to be thrust out of the place of happinesse neuer to see good day neuer to haue comfort any more is an vnspeakeable punishment yea a very hell In so much that a Father saith c Nâ—â—i autem quâ—a 〈◊〉 pâ—rtâ—â—escanâ— Gelienâ—â—nt ego tâ—men gloriae amissiâ—nem multo amarius 〈◊〉 ipsius Gelâ—enâ—â—â— dicâ—â—sse supplicium Chrysâ—n Math. Hom. 24. I know that many doe greatly stand in feare of hell but I say that the losse of glory in heauen is more bitter and grieuous then the punishment of hell it selfe This of the place from whence the wicked shall be excluded For the second the place whither they shall be cast 2 The place whither the wicked shall be cast is into vtter darkenesse as our Sauiour saith d Mat. 25. 30. cast ye the vnprofitable seruant into outer darkenesse there shall be weeping and gnashing of teeth And of this place our Sauiour againe saith e Mat. 13. 49. 50. at the end of the world the Angels shall come forth and seuer the wicked from among the iust and shall cast them into the furnace of fire there shall be wailing and gnashing of teeth This is that f Isa 30. 33. Tophet which is ordeined of old yea for the king it is prepared he hath made it deepe and large the pile thereof is fire and much wood the breath of the Lord like a streame of brimstone doth kindle it as saith the Prophet Isaiah And this place is said in the Reuelation to be a g Reu. 19. 20. lake of fire burning with brimstone And the h Reu. 20. 10. lake of fire and brimstone Now if the place prepared for the tormenting of the wicked and vngodly after this life be a place of outer darknesse where there is weeping gnashing of teeth if it be a furnace of fire if there be fire and much wood if the breath of the Lord like a streame of brimstone 2 The greatnesse and grieuousnesse of the punishment of the wicked in hell Their torment shall be doth kindle it and if it be a lake of fire and brimstone O then sure this must needs be a most fearefull place a place full of intollerable paine and torment And such is the place whither all impenitent sinners euen all wicked and vngodly men which haue liued wickedly and haue
ibid. 7. Contempt of Gods Word ib. 8. Theft murder adulterie c. ibid. Vse Before wee pray to see that our hearts bee purged from our sinnes by Repentance ibid. 2. To whom wee ought to pray cha 4. Therin three things 1. To God pag. 289. 2. To God alone and to none other p. 290. 3. Reasons whâ—refore wee are to pray vnto God and to none other For 1. God commandeth so ibid. 2. God promiseth to heare vs. ibid. 3. God is able and willing to heare vs. p. 291. Vse Against those which make prayers to Saints where Reasons not to pray to Saints For 1. It is not commanded ibid. 2. Wee haue no promise of helpe from anie Saint p. 292. 3. The Saints doe not know our particular wants ibid. 4. To pray to Saints is to beleeue in them to put trust and confidence in them ibid. 3. For whom we are to pray chap. 5. And they are of two sorts 1. For our selues two-fold 1. Generally p. 295. 2. Particularly ibid. 2. For others Of two sorts 1. For the liuing twofold 1. Generally for all ibid. 2. In particular for diuerse sorts of people as 1. For Kings and all that are in authority because 1. Gods Word commandeth so p. 297. 2. By the King and good rulers wee receiue much good ibid. 2. For the City and place of our dwelling p. 297. 3. For the Church of God ibid. 4. For all that are afflicted p. 298. 5. For our enemies ibid. Vse 1. To pray for the Kings Maiesty with a free heart and willing minde ibid. Vse 2. Against those that will not pray for their enemies p. 299. 2. Not for the dead chap. 6. And therin three things 1. How the present Romish Church holdeth maintaineth prayer for the dead p. 300. 2. In what sence the ancient Fathers haue mentioned and sometimes vsed prayer for the dead p. 301. 3. Reasons wherfore we are not to pray for the dead as the Papists do at this day 1. The Scripture acknowledgeth but two places after this life p. 302. 2. All the faithfull true beleeuers are cleansed from their sinnes in this life p. 303. 3. The Canonicall Scripture doth not mention prayer for the dead ibid. 4. Prayer for the dead though it bee ancient yet is it neither Apostolical nor yet vsed by the most ancient Orthodoxall Fathers of the Church as it is by the Romists as this day pag. 304. Vse 1. Against praying for mercy to the soules of our friends departed ibid. Vse 2. To praise God for the departure of our Christian friends is no superstition p. 305. 4. The subiect matter of prayee chap. 7. two fold 1. Things for which we are to pray two-fold 1. In generall for lawfull things For wee may pray amisse two wayes 1. Asking vnlawfull things pag. 306. 2. Asking lawfull things vnlawfully and that two wayes 1. Not asking according to the will of God p. 307. 2. Asking good things to an euill end ibid. 2. In particular two-fold 1. Supplications against euils two-fold 1. Against the euill of sinne p. 308. 2. Against the euill of punishment three-fold 1. To turne away euils ibid. 2. To remooue euils ibid. 3. To mitigate and asswage euils ibid. 2. Prayers for obtaining of good things Where Rules in praying for temporall and spirituall things Two 1. Spirituall things are to bee prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply temporall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with condition pag. 309. 2. In asking temporall things we must bee content with things necessary not crauing superfluity but in spirituall things wee are not limited ibid. Vse 1. To discerne what manner of praiers we make pag. 310. 2. To consider whether the things that wee pray for be lawfull ibid. 3. To put difference betwene temporal blessings and spirituall graces ibid. 2. Things for which we are to praise God Where of Thankesgiuing to God for his Benefits Chap. 8. Therein two things 1. How many waies wee may praise God three 1. With the heart p. 311. 2. With the tongue ibid. 3. By our deedes and works two-fold 1. Edifying others and prouoking them to doe good by our good example p. 312. 2. Our godly life is a means to conuert the wicked being conuerted to glorifie God ibid. 2. Reasons to perswade to thankefulnes foure 1. The Scripture exhorteth to it p. 312. 2. Good men haue practised it p. 313. 3. The very creatures in their kinde and manner doe praise God ibid. 4. It is profitable for 1. To praise God for blessings receiued is a meanes to preserue and blesse them vnto vs. p. 314. 2. To praise God for former blessings is a meanes to procure more blessings ibid. Vse Against those who are vnthankefull to God for benefits receiued pag. 314. 5. The time of prayer cha 9 considered two wayes 1. In regard of the present day p. 317. 2. In regard of our present neede p. 318. Vse Against those which omit prayer and are negligent in calling vpon the name of the Lord. p. 320. 6. The place of praier ch 10. two-fold 1. In a certaine set place two-fold 1. Publique pag. 321. Vse 1. 1. To frequent the house of God p. 324. Reasons thereunto 1. Scripture p. 325. 2. Custome of the Church of God ibid. 3. Good men haue had great loue to the house of God ibid. 4. It is meet on the Lords day to bee in the Lords house pag. 326. 2. To come into the house of God with reuerence and humilitie ibid. Vse 2. To reprooue 1. Those which are negligent in comming to the Church pag. 327. 2. Those which prophane the house of God by any disorder ibid. 3. Those who will not willingly contribute to the Church p. 328. 2. Priuate chap. 11. two-fold 1. In the house Therein 2 things 1. To whoÌ„ the performance of houshold prayer belongeth and that is to the Master of the house 1. In regard of order p. 329. 2. Parents Masters are so charged p. 330. 2. Reasons to perswade to houshold prayer two 1. Good men haue vsed it p. 331. 2. It s necessary For 1. Without praying to God wee can looke for no blessing vpon our labours ibid. 2. Families that call not vpon the name of the Lord are heathenish and subiect to Gods wrath p. 332. Vse Against those that neglect houshold prayer p. 332. 2. In a secret place pag. 333. Vse Against those that pray not in secret though they sinne in secret pag. 334. 2. More generally in any place Chap. 12. Considered two wayes 1. In regard of the present occasion pag 335. 2. In regard of the present necessity hindering from the publique place of prayer pag. 336. Vse Consolation to those who vpon iust occasion and meere necessity are hindered from comming to the publique place of Gods worship pag. 337. 7. The manner how we may pray aright chap. 13. Nine things required thereunto 1. Preparation standing in two things 1. A withdrawing of the minde from the world p. 338. 2.
in the Idoll whether the image or God in the image For in so doing we giue that honour vnto the Idoll or Image which belongs vnto God and that vnder colour and pretence of worshipping God And Iehouah the Lord who is a iealous God cannot endure that another should vsurpe that honour which is due vnto his name Wherefore he saith o Isa 42. 8. My glory will I not giue to another neither my praise to grauen images Secondly in particular I instance in Prayer concerning which the rule of Gods worship is that we pray to the Father in the name of Iesus Christ with assurance that he will heare our prayers and grant our requests which we make in his name For thus saith our Sauiour Christ p Ioh. 16. 23. Verily verily I say vnto you whatsoeuer you shall aske the Father in my name he will giue it you Now wheras they are not content with this word of God to pray vnto God in the name of Christ but flee to the intercession of Saints and Angels they worship God with a deuised worship such as God hath not commanded neither requireth When Papists therfore bow downe before an Image and kneele to a Crosse or Crucifix it may be sayd vnto them as it was sayd to those hypocriticall Iewes q Isa 1. 12. Who hath required this at your hand for as for Saints they themseues worship God and r Reu. 4. 10. cast their crownes before the Throne and therefore they will not be worshipped Neither will the Angels bee worshipped the Angell that appeared to Iohn in the Reuelation refuseth to be worshipped for when Iohn fell downe to worship before the feet of the Angell the Angell sayd Å¿ Reu. 22. 9. See thou doe it not for I am thy fellow-seruant and of thy brethren the Prophets and of them which keep the sayings of this booke Worship God It was the Deuill that bad Angell that would bee worshipped hee saith to our Sauiour Christ tempting him t Matth. 4. 9. All these things will I giue thee if thou wilt fall downe and worship mee But as for the good Angels they will not be worshipped they bid vs worship God This of externall and outward Idolatry The second kinde of Idolatry is Internall Spirituall 2 Inward or spirituall Idolatry that is Idolatry of the heart This Idolatry is committed when we loue any thing aboue God or trust in any thing more then in God and so set vp an Idoll in our hearts This Idolatry is more generall then the former this reacheth to all sorts of people for though a man doe know the true God acknowledge one God in three persons worship the true God and abhorre Idols though he make no Image of God neither bow downe before any Image in a word thogh a man be no Infidel no Heathen-man but a Christian no Papist but a Protestant yet for all this hee may be an Idolater in heart by seetting his heart vpon some thing that hee loues more then vpon God and by putting his trust and confidence in some thing else more then in God Thus the couetous man makes an Idoll of his riches and wealth of his siluer and gold Iob saith u Iob 31. 24. If I haue made gold my hope or sayd to the fine gold Thou art my confidence The Apostle in plaine tearmes calls x Coloss 3. 5. Couetousnesse Idolatry and the y Ephes 5. 5. Couetous man an Idolater The voluptuous man makes an Idoll of pleasure Lady Pleasure is his goddesse Gluttons and Drunkards make an Idoll of their belly their belly is their God so the Apostle speakes of soâ—â—â— z Phil. 3. 19. whose God is their belly Heereupon Chrysostome saith a Varij sunt Idololatriae modi Chrysost in Rom. Hom. 6. There are diuerse sorts of Idolatry One hath Mammon for his Lord another makes his belly his God another makes some other lust his God and though thou doest not offer sacrifice vnto these thy Gods as the Gentiles did yet thou doest worse for thou sacrificest thine owne soule vnto them thou bowest not the knee to them neither doest fall downe before these thy gods to worship them but yet thou art obedient vnto them and art at their command if thy belly or thy lusts command thy seruice and require to doe any thing for them thou art ready to doe it Thus Chrysostome Now it stands vs Christians in hand as wee abhor Idols for the outward so to looke to our hearts and affections that wee doe not set vp an Idoll in our heart for certaine it is we cannot both worship God and serue Idols whether outward or inward b Matth. 6. 24. No man saith our Sauiour can serue two masters yee cannot serue God and Mammon No man can serue God and riches God and his pleasures God and his belly God and his owne lusts The worship of the true God and the worship of Idols cannot stand together When the Philistines brought the Arke of God into the house of Dagon the god of the Philistines and placed it by Dagon c 1 Sam. 5. 4. in the morning they found Dagon fallen to the ground As the Arke of God and Dagon cannot stand together in one Temple so the true worship of God and Idols cannot stand together in one temple in one house nor in one heart If a Christian doe truely serue and worship the true God with the affection of the heart if he loue God aboue all trust in God alone and feare God with all his heart then there will bee no roome to set vp the Idoll of Couetousnesse or Pleasure or Lust in the heart these cannot agree together Wherefore if wee will bee true worshippers of God wee must put away all false worship and remooue all Idols out of the heart wee must cast downe the Idoll of Couetousnesse the Idoll of Pride the Idoll of Lust the Idoll of Pleasure c and giue God lâ—â—â—e alone to sit and rule in the heart as God for God and Idols cannot dwell together as the Apostle saith d 2 Cor. 5. 14 15 16. What fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Beliall or what part hath he that beleeueth with an Infidell and what agreement hath the Temple of God with Idols for yee are the Temple of the liuing God as God hath sayd I will dwell in them and walke in them and I will bee their God and they shall be my people CHAP. IX Of the particular knowledge of God acknowledging the one only true God to be our God how necessary this knowledge of God is how profitable it is how dangerous to want it and the meanes of obtaining it HItherto of the generall knowledge of God The particular knowledge of God is not 2 The particular knowledge of God onely to know that there is a God nor only to know that there is
one onely true God to acknowledge the Vnity of the God-head and the Trinity of Persons but to know and acknowledge the one only What it is true God to be our God that God the Father hath elected vs in Christ hath redeemed vs by Christ and sanctifieth vs by his Holy Spirit To acknowledge that God the Father is our Heauenly Father who hath created preserued and doth continually by his prouidence sustaine vs that God the Son is our Sauiour and Redeemer and that the Holy Ghost is our Sanctifier and Comforter and to know and acknowledge that God of his mercy through the merits of Christ will assuredly saue our soules and giue vs life euerlasting So that a man hauing true sauing Faith and being endued with this true sauing Knowledge may say vnto the Lord with Dauid a Psal 22. 10. Thou art my God Againe b Psal 25. 2. O my God I trust in thee Yea may say with Thomas c Ioh. 20. 28. My Lord and my God This is not onely to d Credere Dâ—um credâ—re Deâ—â— credere in Deum beleeue there is a God that God is and that there is one God nor onely to giue credit to the word and promise of God but this is to beleeue in God That is so to beleeue as that euery one that hath true faith can say in particular for himselfe I beleeue that the one onely true God is my God and therfore I trust in him I feare him I loue him I worship him I call vpon him I depend vpon his prouidence for temporall things and rest vpon his mercy for forgiuenesse of sinnes and euerlasting life This particular knowledge of God is sauing knowledge bringing comfort health and saluation to the soule as our Sauiour saith e Ioh 17. 3. In the knowledge of God foure things to be considered This is life eternall to know thee the onely true God And to the end that we may seeke after and attaine vnto this sauing knowledge I will shew foure things concerning the knowledge of God First how necessary it is to haue the true knowledge 1 The true knowledge of God is necessary For of God Secondly how profitable it is Thirdly how dangerous it is to want it Fourthly the meanes of obtaining it Touching the first the true knowledge of God is necessary for First God requireth it Salomon saith f Prou. 3. 6. In all thy wayes 1 God requireth it acknowledge him Dauid giueth his sonne Salomon this counsell g 1 Chro. 28 9. Know thou the God of thy Father and serue him with a perfect heart and with a willing minde And S. Paul prayeth for the Colossians that they might increase in the h Col. 1. 10. knowledge of God 2 God complaines of the want of it Secondly the Lord complaines of the want of the knowledge of God by Ieremie thus i Ier. 4. 22. My people is foolish they haue not knowne me And by Hosea hee saith k Hos 4 1. The Lord hath a controuersie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the Land Thirdly the Lord prefers the knowledge of God before 3 It s better then sacrifice sacrifice and burnt offerings l Hos 6. 6. I desired mercy and not sacrifice saith the Lord and the knowledge of God more then burnt offerings Fourthly the knowledge of God is so necessary that 4 Without it we cannot be saued without it wee cannot bee saued S. Paul affirmes that m 1 Tim. 2. 4. God will haue all men to be saued and come vnto the knowledge of the truth God who hath appointed the end hath also ordained meanes to the end the end is the saluation of our soules that 's the end of our Faith that 's the blessed end that we desire and long for now the meanes of obtaining saluation is to come to the knowledge of the truth to know and acknowledge the onely true God and Iesus Christ whom hee hath sent So necessary is the knowledge of God For the Second how profitable the knowledge of 2 The knowledge of God is profitable For God is appeareth by the benefits that come thereby Which are specially these two First the true knowledge of God worketh peace and concord amongst men of contrary dispositions and 1 It maketh peace amongst men of contrary dispositions correcteth the froward natures of men making them of fierce and wrathfull to become gentle and patient This was fore-shewed by the Prophet Esay saying n Isa 11. 6 7 8 9. The Wolfe shall dwell with the Lambe the Leopard shall lie downe with the Kid and the Calfe and the young Lyon and the Fatling together and a little childe shall lead them And the Cow and the Beare shall feed c. They shall not hurt nor destroy in all my holy mountaine for the earth shall bee full of the knowledge of the LORD Where the knowledge of God is it will work a great alteration and change if by nature men be like Wolues giuen to deuoure and destroy their neighbours the the knowledge of God will cause them to cease from their rauinous greedy deuouring of others if they bee by nature like Lyons and Beares fierce wrathfull bloudy-minded the true knowledge of God will tame them and make them meeke and gentle Wherefore if any now in the time of the Gospell be like Wolues and Lyons and Beares towards their brethren and neighbours it is because they haue not the true knowledge of God But heere it will be sayd that some that haue knowledge Obiect are wrathfull cruell and hard-hearted towards their brethren I answer their knowledge is not sanctified they haue Answ knowledge but not grace to put their knowledge in practice they know God but will not doe the will of God They haue the knowledge of God in their heads but not in their hearts For certaine it is if men had the true knowledge of God aswell in their hearts and mindes as in their heads and tongues they would not they durst not be to their brethren as Wolues and Lyons and Beares the knowledge of the Lord would make them more peaceable more quiet and patient Secondly the true knowledge of God brings eternall 2 Eternall life commeth therby life so saith our Sauiour o Ioh. 17. 3. This is life eternall to know thee the onely true God The third thing concerning the knowledge of God is the hurt and danger that comes through the want 3 The want of the knowledge of God is hurtfull and dangerous for it causeth thereof As the knowledge of God is necessary and profitable so the want therof is hurtfull and dangerous First because the want of the knowledge of God causeth mourning and languishing desolation and destruction as the Lord sheweth in Hosea complaining that there was p Hos 4. 1 3. no knowledge of God in the land he
proceeding from faith and so we are iustified h Declaratiuè declaratiuely that is our workes proceeding from faith doe declare before men that wee haue faith our good workes declare the truth of our faith and manifest that our faith is not in vaine Of which later Iustification S. Iames speakes saying i Iam. 2. 21. Was not Abraham our Father iustified by workes when he had offered Isaak his sonne vpon the altar Secondly I answer that there is a true faith working by loue knowne by the fruits of good workes and there is also a false fained faith a vaine and fruitlesse faith The former of these is commended by S. Iames in Abrahams faith whose faith wrought with his workes k Vers 22. Seest thou how faith wrought with his workes and this faith which is a working faith being fruitfull in good workes is that faith which we approue and allow of this is that faith which we maintaine and defend this is that faith which we preach and exhort all men to labour for And as for the other faith which is without workes wee doe with S. Iaâ—es hold that it is l Vers 17. 20. vaine yea a dead faith and therefore doth not iustifie a sinner either before God or men In breefe wee hold and teach that faith onely iustifieth but yet that faith which iustifieth is not alone but hath necessarily joyned vnto it the fruit of good workes For if faith want good wokes wee say with S. Iames that m Vers 26. as the body withâ—ut the spirit is dead so faith without workes is dead also And therefore I conclude with S. Paul n Rom. 3. 28. that a man is iustified by Faith without the deedes of the Law This is the first benefit of true sauing faith Iustification The second is Adoption whereas by nature wee are 2 Adoption children of wrath by grace through faith in Iesus Christ wee are made sonnes of God The Euangelist S. Iohn speakes thus of them that haue true faith in Iesus Christ o Joh. 1. 12. as many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue on his name And S. Paul to the Galatians saith p Gal. 3. 26. Yee are all the children of God by faith in Christ Iesus And this is an exceeding great priuiledge for if we be children and sonnes of God then as the Apostle saith wee are q Rom. 8. 17. heires heires of God and ioynt-heires with Christ The third is the purifying of the heart Faith purifieth 3 Purifying the heart the heart S. Peter speaking of the faith of the Gentiles saith that God r Acts 15. 9. put no difference betweene vs and them purifying their hearts by faith Å¿ Matth. 5. 8. Blessed are the pure in heart saith our Sauiour for they shall see God Now t Fide mundantur corda vt possit videri Deus Bern. the hearts of men are purified as one saith by faith that they may see God Man by nature is corrupt and the heart polluted with filthinesse of sinne which filth is not washed away but by Faith in Iesus Christ For true faith apprehending Christ for iustification is a meanes to purifie the heart Faith purgeth out the corruption and filthinesse of sinne it cleanseth the heart from euill thoughts earthly cogitations and fleshly Iusts it purifieth the heart from infidelitie superstition ignorance from pride hypocrisie rancour grudging hatred malice and enuie For these defile a man and make the heart vncleane from which the heart is purified by Faith The fourth is a good and happie life for we liue by 4 A happie life Faith as saith the Prophet Habakkuk u Habb 2. 4. How we liue by faith the iust shall liue by his faith Now we liue by Faith two manner of wayes First spiritually concerning the soule of which S. Paul saith x Gal. 2. 20. I liue by the faith of the Sonne of God Secondly concerning the affaires of this present life for Faith doth teach and direct a man in the course of his life what to doe and how to liue As first concerning a mans vocation and calling faith teacheth a man to walke diligently in his vocation and calling and to depend vpon God for a blessing vpon his labours Secondly faith teacheth a man to commit his wayes to the Lord and to referre the successe of his affaires and businesse to God and to waite vpon God for the bringing of his things to passe Thirdly â—n afflictions and crosses faith will teach a man to rest vpon God for deliuerance to be patient and not to seeke helpe by vnlawfull meanes Fourthly faith will make a man depend vpon the prouidence of God and trust God not onely for himselfe but for his children after him Thus the iust man liues by faith The first benefit is victorie ouer the world of which S. Iohn saith y 1. Iohn 5. 4. this is the victorie that ouercoÌ„meth the world Victorie ouer the world euen our faith Now whatsoeuer is in the world is of three sorts it is either about the pleasures and delights of the world or about riches and wealth of the world or about honours and preferments in the world Which S. Iohn brings to these three heads z 1. Ioh. 2. 16. the lust of the flesh the lust of the eyes and the pride of life Now a Christian hath much adoe to striue against these that he be not intangled and ouercome either by ambitious seeking of honours or greedie desire of profits or sinfull delights of the pleasures of the world But faith helpes a man to get victory ouer all these An example whereof we haue in Moses whose faith the Apostle commending saith a Heb. 11. 24. 25. 26. By faith Meses when he was come to yeeres refused to be called the sonne of Pharoahs daughter here was his contempt of honour chusing rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season here was his victorie ouer earthly pleasures and sinfull delights Esteeming the reproach of Christ greater riches then the treasures in Egypt here was his victorie ouer transitorie and deceitfull riches Thus by Faith Moses ouercame the world The sixt is victorie ouer our great aduersarie the Deuill 6 Victorie ouer the Deuill Of this S. Paul saith b Ephe. 6. 16. aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked Where Faith is reckoned as a speciall part of the armour of God to defend our soules against spirituall wickednesse And S. Peter appointeth faith as a powerfull meanes to driue away the Deuill c 1. Pet. 5. 8. 9. your aduersarie the Deuill as aroaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith The last benefit which we receiue through true faith 7 Saluation
b Psal 51. 10. Create in me a cleane heart O God And renue a right spirit within me And againe c Ver. 12. restore me the ioy of saluation As though to outward seeming grace had beene quite lost Yet the Spirit was not altogether quenched in him for it stirres him vp to pray and to call vpon the name of the Lord. d Electi excidunt propter peccatum gratia Dei fide sed 1. non omni 2. non in perpetâ—um Pola Synt. l. 6. c. 43. The elect by reason of sinne doe fall from the grace of God and from faith but they neuer fall quite away from all faith and all grace neither doe they fall away or loose their Faith for euer They that haue true faith cannot loose it totally and They that haue true faith cannot vtterly fall away For finally neither can their Faith vtterly faile and perish for these reasons First their saluation is decreed in heauen and they 1 The decree of Gods election is sure haue a sure foundation the purpose of Gods election is sure and immutable according to that saying of the Apostle Paul e 2. Tim. 2. 19. the foundation of God standeth sure hauing this seale the Lord knoweth them that are his Secondly they are built vpon a rocke which Rocke 2 They are built vpon a Rocke is Christ and therefore cannot fall as our Sauiour saith f Mat. 7 24. 25. whosoeuer heareth these sayings and doth them I will liken him vnto a wise man which built his house vpon a rocke and the raine descended and the floods came and the winds blew and beat vpon that house and it fell not for it was founded vpon a rocke Thirdly they are ingrafted into Christ g Ioh. 15. 5. I am the vine 3 They are ingrafted into Christ saith Christ ye are the branches he that abideth in me and I in him the same bringeth forth fruit Yea the faithfull the true beleeuers are members of Christ and Christ is h Ephe. 1. 22. 23. the head ouer all things to his Church which is his bodie as long as the branches haue the vine to nourish them they grow and flourish and as long as the members of the body haue the head to giue them motion and strength so long they mooue and retaine strength now Christ is the true vine and the true head to the Church to all the faithfull and therfore its impossible that the members of Christ should perish or that their faith should vtterly faile as long as they be in Christ Fourthly the elect haue the promise of the Lord for the preseruation of their faith and perseuerance to the 4 They haue Gods promise not to fall away for euer end so that they cannot perish nor their faith vtterly faile By the Prophet Hosea the Lord saith i Hos 2. 19. I will betroth thee vnto me for euer By Ieremie he saith k Ier. 31. 3. I haue loued thee with an euerlasting loue And againe he saith l I will put my feare in their hearts that they shall not depart l Ier. 32. 4â— from me And Christ saith m Io. 10. 27 28. my sheepe heare my voice and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hand Fiftly Christ hath prayed for the elect for all that 5 Christ hath praied for the elect that they may perseuere to the end shall beleeue in him that their faith may not faile but that they may perseuere and continue to the end and Christ's prayer is effectuall for all that shall beleeue in him n Luk. 22. 31. 32 The Lord said Simon Simon behold Sathan hath desired to haue you that he may sift you as Wheat but I haue prayed for thee that thy faith faile not and Christ prayeth vnto his Father saying o Ioh. 17. 20 21 Neither pray I for these alone but for them also which shall beleeue on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in vs Againe be sayth p Ver. 24. Father I will that they also whom thou hast giuen me be with me where I am that they may behold my glorie which thou hast giuen me Sixtly the elect are within the compasse of the golden 6 The elect are within the golden chaine of saluation chaine of mans saluation and therefore their faith cannot vtterly faile neither can they finally fall away For the Apostle saith q Rom. 8. 30. Moreouer whom he did predestinate them he also called and whom he called them he also iustified and whom he iustified them he also glorified This chaine of mans saluation reacheth from heauen to the earth and from the earth to heauen againe God holdeth both the ends of this chaine in his hands The first linke of this chaine is Election that 's in heauen The second is effectuall vocation the third is iustification the fourth is sanctification these are on earth these are the middle part of the chaine these compasse in all them that are ordained to saluation and the fift linke of this chaine is glorification which end of the chaine God hauing in his hand those that are predestinate and called and iustified and sanctified he drawes vp into heauen to sit there in glorie and not all the tyrants and wicked men of the world nor all the Deuils in hell are able to breake asunder any one of the linkes of this chaine which is in Gods hands And therefore they that are within the compasse of this chaine are sure to be saued and to be receiued vp into glory Seeing then that the faith of Gods elect hath a sure foundation is as a house builded vpon a Rocke seeing all the elect are ingrafted into Christ are members of Christ seeing the Lord in the Scriptures hath made faithfull promises of our perseueraÌ„ce in faith that Christ himself hath made an effectuall Prayer to his Father for all that beleeue in him and seeing that all they who are elected called and iustified shall be glorified I conclude that the faith of Gods elect can neuer vtterly faile they that are endued with true iustifying faith shall neuer finally fall away But against this doctrine of perseuerance in grace and the perpetuall faith of the elect sundry obiections are made amongst which these are chiefe First from the saying of the Prophet Ezekiel r Ezâ—k 18. 26. When a righteous man turneth away from his righteousnesse and Obiect 1 committeth iniquitie c. It is obiected that if a righteous man may turne away from his righteousnesse it seemes that a man hauing iustifying faith may fall away To which I answere two things First by Righteousnesse in the words of the Prophet is not meant that righteousnesse Answ 1 of Christ by which we are
frugall and sparing life heeleapes ouer the meane Liberality and fals into the extreme vice of couetousnesse Hence commeth oppression extremeracking wringing and wronging of the poore before such an one vndid himselfe now he vndoes others Such are they also in these daies who are so farre out of loue with popish fasting that they fast not at all thinke so euill of popish giuing of almes that they themselues are waxen cold in charitie and are such enemies to popish mumbling vp of prayers in an vnknowne language that in the meane time their owne deuotion is cold yea some so abhorre idoles that they are fallen into the other extreame to commit sacriledge so that it may be said vnto them as the Apostle saith l Rom. 2. 22. thou that abhorrest idoles doest thou commit sacriledge Thirdly this also reproues those who doe not turne 3 Against those who turne to sinne againe from sinne to God but after that they haue made some outward fained hypocriticall shew of repentance and seemed to be washed from their filthinesse turne to sin yea to the same sinne againe This is to be like Pharoah who when the deuouring Locusts were in the land confessed and said m Exod. 10. 16. I haue sinned against the Lord but no sooner was the iudgement remooued but his n Exod. 20. heart was hardned and he sinned againe Like to backsliding Israell of whom the Pasâ—mist saith o Psal 78. 34. 35. 36. 37. When he shew them then they sought him and they returned and inquired early after God c. neuerthelesse they did flatter him with their mouth and they lyed vnto him with their tongues for their heart was not right with him Thus Sea men on the land drinke excessiuely but being on the sea in the midst of a mightie storme crie vnto God and seeme to be holy but the storme being past and they now arriued at the Hauen where they would be fall to their old custome of drinking againe Those that returne to the same sin againe S. Peter compares to the dogge and to the swine p 2. Pet. 2. 22. It is happened vnto them according to the true Prouerbe The dogge is turned to his owne vomite againe and the sow that was washed to her wallowing in the mire q Isa 1. 16. Wash you make you cleane sayth the Prophet Esay some sinners wash and are cleane some againe wash but are not cleane r Lauatur mundus est qui praeterita plangit slenda itâ—rum non commâ—â—iâ— lauatur non est mundus qui plâ—ngit qua gessiâ— nec deseriâ— post lachrymas ea quae destâ—uerit repeâ—it Mag. sent l. 4. d. 14. cap. 1. he is washed and made cleane as one saith who mournes and laments for his sinnes past and doth not afterward commit sins to be lamented and wept for and that sinner is washed but is not cleane who mourneth and sorroweth for his sinnes which he hath committed but yet doth not leaue nor forsake them but fals againe into the same sins which he had formerly lamented And * Inanis est poenitentia quam sequenâ— culpa coinquinat Aug. Soliloq that repentance as one againe saith is but vaine which is defiled againe with after-sinnes But let all such know that their case is dangerous except they be conuerted and turned from their sinnes after a better manner by returning vnto the Lord forsaking their euill wayes and resoluing to lead a new life For as Saint Peter saith * 2. Pet. 2. 20. If after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are againe intangled therein and ouercome the latter and is worse with them then the beginning CHAP. IIII. Of the manner how a Sinner may truly repent shewing what things are necessarily required to true and sound repentance and first of the knowledge of Sinne. HItherto of the parts of Repentance The third thing in the Treatise of Repentance is concerning 3 How a sinner may truly repent what things are required thereunto the manner how a Sinner may truly repent and of the things necessarily required to true and sound Repentance a Prou. 15. 24. The way of life sayth Solamon is aboue to the wise that he may depart from hell beneath Heauen is aboue hell is beneath all men on earth are trauelling towards one of these two places either heauen aboue or hell beneath the way that leadeth to hell is a b Mat. 7. 13. 14 broad way and hath a wide gate but the way to heauen is a narrow way and hath a strait gate as our Sauiour hath said the way to hell is all c Facilis est descensus auerni descending and therefore more easie to fall into it but the way to heauen is all ascending and therefore the harder to approach vnto Now in both wayes there are steps and degrees In the way that tendeth towards hell there are sixe steps and degrees by which the Six steps going downe to hell sinner doth descend and goeth still more and more downward towards the pit of hell and they are obserued to be these The first is an enticing of the heart to a liking of sin 1 An enticing of the heart â—o a liking of sinne â—nd a voluntarie delight therein suggested by Sathan with a voluntarie delight in the same For first Sathan puts an euill thought into the mind of man and tempteth the sinner to doe euill and though the sinner doe not presently giue full consent of heart to doe that wickednesse suggested yet his heart is enticed and drawne towards it to approue and like well of it yea to delight in it of this St Iames saith thus d Iam. 1. 14. euery man is tempted when he is drawne away of his owne lust and enticed The second is a consent vnto sinne with the heart 2 The hearts consenting vnto sinne In the former the heart did but approue and allow of the temptation and at the most but delight and please it selfe in it but here the heart giueâ— full consent to practise and put in execution the wickednesse which Sathan hath suggested The third is the doing of euill the actuall committing 3 Doing of euill of sinne that which S. Iames cals the e Iam. 1. 15. bringing forth of sinne The fourth is continuance in euill doing 4 Continuance in euill The fift is custome in sinning when a sinner hath so long continued in the practise of any sinne that now it is a vsuall thing with him it s growne to a custome with 5 Custome in sinning him and therefore can hardly leaue it The sixt is obstinacie in sinne when a sinner is growne 6 Obstinacie in sinne to a hardnesse of heart so that he is obstinate and wilfull in sinning when as he doth obstinately continue in â—in hauing an impenitent heart and will not be reformed When a sinner
place for the seruice of God was the Temple at Ierusalem For there in a more speciaâ—l manner God promised his presence as is euident by Salomons praier which he made vnto the Lord at the dedication of the Temple and by the Lords answer thereunto For Salomon praieth on this manner a 1 King 8. 28. 29. 30. Haue thou respect vnto the prayer of thy seruant and to his supplication O Lord my God to hearken vnto the cry and to the prayer which thy seruant prayeth before thee to day that thine eyes may be open towards this house night and day euen toward the place of which thou hast said my name shall be there that thou maist hearken vnto the praier which thy seruant shall make towards this place And hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and heare thou in heauen thy dwelling place and when thou hearest forgiue And the Lord graciously answered Salomon and said b 1 King 9. 3. I haue heard thy prayer and thy supplication that thou hast made before me I haue hallowed this house which thou hast built to put my Name there for euer mine eyes my heart shall be there perpetually To the Iewes this Temple that Salomon built was the place of Gods worship hither the people brought their sacrifices and burnt offrings here the people made their praiers twice a day And hither came all the c Deut. 16. 16. males three times in a yeare to worship God And at other times when they prayed they looked towards the Temple at Ierusalem where the Lord had promised his presence as may be gathered from these words of Salomons praier d 1 King 8. 29. Hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and by that which is mentioned concerning Daniels praying vnto his God e Dan. 6. 10. His windowes being open in his chamber toward Ierusalem he kneeled vpon his knees three times a day and prayed In a word the Temple at Ierusalem was the place where the Lord manifested his presence in a more glorious manner then in any other place in the whole earth be sides It may here be demaunded where is now the publique Quest place of Gods worship for as for Ierusalem it is defaced it s f Luk. 19. 44. layd euen with the ground And as for the Temple it is destroied and there is not one stone left vpon another neither is the Lords presence so graciously there now as it was in the dayes of Salomon and in the daies of the Kings of Iudah which succeeded him I answere that the Temple at Ierusalem was to continue not for euer but onely for a time euen till Christ Answ came And after Christ then the Temple at Ierusalem ceased to be any more the certaine set place of Gods publique worship as our Sauiour Christ saith to the woman of Samaria g Ioh. 4. 21. Woman belieue me the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father And againe h Ver. 23. The houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth Againe our Sauiour Christ saith i Math. 18. 20. Where two or three are gathered together in my name there am I in the middest of them Now whereas God is still to be worshipped and that Christians are to worship God not onely in priuate but also in publique its necessary that Christian people haue decent places for the publike worship of God which places are our materiall Churches It is apparent that the Iewes euen whiles that the Temple stood had their k Luk. 4. 15. 16. Synagogues in their Cities whither the people which were not nigh to Ierusalem came to worship God and where l Acts. 15. 21. Moses was preached being read in the Synagogues euery Sabboth day So the ancient Christians had their m Euseb eccles hist l. 9. c. 10. Oratories that is houses of prayer Which were the Lords houses And as the Synagogues were to the Iewes and Oratories to the Christians in the first times such are our materiall Churches to vs in our times So that when Christian people are assembled together in the name of Christ to pray vnto God to praise God to heare his holy word and to be partakers of the Sacraments then we may truely say of the publique place as Iacob said of Bethel n Gen. 28. 16. 17. Surely the Lord is in this place And againe How dreadfull is this place This is none other â—â—t the house of God and this is the gate of heauen The consideration of this that there is in the time of the Gospell a publique place for the publique worship of God euen the materiall Church which may be called the house of God and the house of Prayer serues Fiâ—st for instruction and that Vse 1 First to teach vs to bee deligent in frequenting and 1 To frequent the house of God comming to the house of God duely and diligently to resort to the publique place of Gods worship to â—oyne with the congregation in praying and praising God in hearing the word and receiuing the Sacrament This dutie the Prophet Esay teacheth vs saying o Isa 2. 2. It shall come to passâ— in the last days that the mountaine of the Lords house shall bee established in the top of the mountaines and shall bee exalted about the hils and all nations shall flow vnto it And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and hee will teach vs of his wayes and wee will walke in his pathes The mountaine of the Lord was the Temple of the Lord at Ierâ—salem which stood vpon p 2 Chron. 3. 1. mount Moriah whiâ—her the Iewes came to worship God but now the mountaine of the Lord is exalted aboue the hills and all Nations flow vnto it Now the mountaine of the Lord is where the Gospell is preached and in euery place where the name of the Lord is called vpon The Church of England is the mountaine of the Lord and our particular Churches where the Congregation is assembled together for the worship of GOD are holy mountaines And therefore all that be zealous of the Lord alâ— that loue the Lords house and all that delight to bee in the holy mountaine of the Lord should frequent the house of God and bee willing and ready to come vp to the publique place of Gods worship and not onely be forward themselues to come to the house of the Lord but to call vpon their Children and Seruants and to say to their friends and neighbours Come yee and lâ—t vs goe vp to the Mountaine of the Lord to the house of thâ— God of Iacob and he will teach vs of
either to pray vnto God or to praise God Secondly the word of God if we meditate thereon 2 Concerning the word of God will stirre vs vp to praier whether we meditate on the law or the Gospell If on the law and the iudgements threatned against impenitent sinners the consideration thereof may moue vs to pray that we may haue grace to repent vs of our sinnes that so we may escape those iudgments threatned against vs and if we meditate on the Gospell and consider the promises of mercie and saluation made to all that truly beleeue and repent the consideration thereof may mooue vs to pray that we may haue grace to beleeue and to repent that so we may be partakers of those sweete and comfortable promises Thirdly meditations vpon the workes of Creation 3 Concerning the workes of Creation may stirre vs vp to Inuocation and calling vpon the name of the Lord either to pray to God for some blessing or to praise God for his goodnesse whether we consider the things created In heauen or In Earth or Threefold In the Seas and waters For so the Psalmist hath distinguished the workes of Creation p Psal 146. 6. Which made heauen and earth the Sea and all that therein is Touching the First The workes of creation in the 1 In the heauens heauens may stirie vs vp to call vpon the name of the Lord. As when we thinke on the Angels in heauen consider how they are q Heb. 1. 14. Ministring Spirits ready to r Psal 103. 20. doe his commandements hearkning to the voice of his word It should cause vs to pray that we also may endeauoure to lead such an angelicall life here on earth as that we be carefull to doe the will and obey the commandement of the Lord as the Angells doe When we looke vp to the heauens aboue see the firmament and behold the Sunne the moone and the starres those glorious lights the beholding thereof may cause vs to praise God for giuing vs sinfull men such glorious-bright-shining lampes to lighten vs in this vale of miserie as also to pray that after this life ended we may shine in the heauens as those glorious lights now shine for Daniel saith ſ Dan. 3. They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starrs for euer and euer And our sauiour Christ saith t 〈◊〉 13. 43. Then shall the righteous shine forth as the sunne in the kingdome of their father When we looke vp and see the cloudes we may meditate on Christs second u Mat 24. 34. Commming in the cloudes of heauen and how we shall be x 1 Thes 4. 17. caught vp in the cloudes and then pray that we may be ready and prepared * Versab to meete the Lord in the aire that so we may euer be with the Lord. When we heare it thunder and see the lightning flash in our faces we should meditate on the mighty voice of the Lord and the sound of the last y Vers 16. trumpe which shall cause the dead to rise as also of the suddainnesse of Christs second comming to iudgement compared to z Mat. 24. 27. lightning and then pray that we be not found sleeping but a Luk. 12. 36. 37 watching like to good seruants which Watch and wait for the Lords comming When we see the dew raine falling vpon the earth and perceiue that thereby the drie earth is refreshed bringeth forth hearbes and grasse and corne for the vse of man and beast we may meditate on the dew of grace and the sweete and comfortable raine of Gods word dropping vpon the hearts of men and refreshing their soules and then pray that as the raine falling vpon the earth maketh it fruitfull so the word of God dropping vpon our hearts may soften our hard and stonie hearts and make vs fruitfull in good workes When we consider the b Math. 6. 26. Foules of the aire how they sow not neither doe they reape nor gather into barnes and yet as our sauiour Christ saith Your heauenly father feedeth them we may meditate on the prouidence of God of his goodnesse prouiding for all liuing creatures and then pray that we may rest vpon God and depend vpon his prouidence for the things of this present life as foode and raigment and all other things needfull for the preseruation of our life c 1 Pet. 5. 7. Casting all our care on God and praying that we may d Math. 6. 33. First seeke the kingdome of God and his righteousnesse that all needfull thing may be added vnto vs. Thus meditations to stirre vp our deuotion may be taken from things aboue Secondly from things on earth as when we looke 2 On the earth vpon trees consider how some trees beare good and plentifull fruite others either no fruite or bad fruite we may meditate on the seuerall sorts of men in the world and thinke with our selues how good men are like good trees doing good and bringing forth in their liues the fruit of holinesse and righteousnesse contrariwise that wicked men are like bad trees yeelding either no fruite or no good fruite who either liue Idly and are vnprofitable members doing no good or bringing forth e Isa 5. 4. wilde grapes liue wickedly and doe naughtily offending God and wronging men then pray that we may be good trees bringing forth good fruite because Iohn Baptist saith f Math. 3. 10. Euery tree which bringeth not forth good fruite is hewen downe and cast into the fier When we looke vpon the grasse in the field or flowers in the garden we may be put in mind of our mortalitie and shortnesse of life for as the Prophet Esay sayth g Isa 40. 6. All flesh is grasse and all the goodlinesse thereof as the flower of the field The grasse withereth the flower fadeth And when we are thus meditating on our mortalitie and shortnesse of life then we should pray that we may at all times be readie and prepared for the day of our death for we are but as the grasse and as the flower we know not how soone we may be cut downe pluckt vp and withered when we thinke or looke on beasts and cattell they may stirre vp our deuotion as when we perceiue the h Isa 1. 3. Oxe knowing his owner and the asse his masters crib as saith the Prophet we should pray that the Lord would make vs obedient and thankfull vnto God lest we be worse then the Oxe or the asse When we see a Lambe brought to the slaughter and the sheepe lying vnder the hand of the shearer dumbe we may meditate on the meeknesse patience of Christ our Sauiour in suffering for as the Prophet Esay saith i Isa 53. 7. he was oppressed he was afflicted yet he opened not his mouth he is brought as a Lambe to the
spirit will I put within you saith the Lord to the Scribes and Pharisies those hypocrites which outwardly did appeare righteous vnto men but within were full of hypocrisie and iniquities our Sauiour saith f Mat. 23. 26. cleanse first that which it within the cup and platter that the outside of them may be cleane also The reason of this is because the heart of a sinner not yet renewed nor sanctified is no better then a filthie puddle sending forth stinking smels and loathsome sauours like a corrupt fountaine from whence floweth vnsauorie and vnwholesome water Hence it is that our Sauiour saith g Mat. 15. 19. Out of the heart proceede euill thoughts murders adulteries fornication thefts false witnesse blasphemies Wherefore reformation and amendment of life must necessarily beginne within whosoeuer would amend his life must first cleanse his heart Thus it appeares both by what meanes and also after what manner amendment of life is wrought in a sinner In the third place I endeauour to mooue the hearts of sinners to amendment of life by these motiues and 3 Motiues to perswade to amendment of life perswasions First the Scripture doth make it manifest that a sinner is not onely to repent of his sinnes past and to forsake his former sinfull life but he must also change his 1 God requireth it euill course amend his life and lead a new life The Prophet Dauid saith h Psal 37. 27. depart from euill and doe good To depart from euill and to doe good are here coupled together The Prophet Esai's exhortation is i Isa 1. 16. 17. cease to doe euill learne to doe well After ceasing from euill followeth learne to doe well Ezechiel saith k Ezek. 18. 21. If the wicked will turne from all his sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and right c. Heer 's not onely required a turning from sinne but also a keeping of the statutes of the Lord and a doing of that which is lawfull and right Iohn Baptist preacheth Repentance in this order first he saith l Mat. 3. 2. 8. Repent ye and after this bring forth fruits meete for repentance Iohn Baptist cals vpon the people first exhorting them to repent and then to amend their liues and to bring forth better fruits S. Paul's exhortation to the Romanes is this m Râ—m 6. 19. as you haue yeelded your members seruants to vncleannesse and to iniquitie vnto iniquitie euen so now yeeld your members seruants to righteousnesse vnto holinesse Manasseh King of Iudah was at the first a verie wicked and idolatrous King n 2 Chro. 33. 3. 4. 5. 6. 7. He built againe the hie places which Hezekiah his father had broken downe and he reared vp altars for Baalim and made groues and worshipped all the hoste of heauen c. And he caused his children to passe through the fire in the valley of the sonne of Hinnom also he obserued times and vsed inchantments and vsed Witch-craft and dealt with a familiar spirit and with Wizards he wrought much euil in the sight of the Lord to prouoke him to anger And he set a carued image the Idole which he had made in the house of God Such was his sinful and wicked life for which the Lord deliuered him into the hands of the King of Assyria and he was carried to Babylon And when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him and he was intreated of him and heard his supplication and brought him againe to Ierusalem into his Kingdome And after this Manasseh Ver. 15. 16. tooke away the strange gods and the idole out of the house of the Lord c. And he repaired the Altar of the Lord and sacrificed thereon peace-offerings and thank-offerings and commanded Iudah to serue the Lord God of Israel Here was his reformation and amendment of life Peter who through fearfulnesse denied Christ saying p Mat. 26. 74. I know not the man afterward vpon his repentance doth with great boldnesse q Act. 4. 8. 9. 10. c. confesse Christ and preach Christ So Paul once r Act. 9. 1. 2. 3. 4. persecuted Christ but afterwards vpon his repentance Å¿ Per. 20. preached Christ to be the Sonne of God Before this he was a Lyon now he is a Lambe before a Wolfe deuouring the flocke now a Pastor and shepheard feeding the flocke before a persecutour of them that professed the name of Christ now a preacher and an earnest perswader of all men to beleeue in the name of Iesus Christ for the remission of sinnes and saluation of their soules Thus the Scripture exhorteth to amendment of life and setteth before our eies examples of penitent sinners who haue not onely forsaken their sinnes but also amended their liues that thereby wee also might be prouoked to amendment of life Secondly to perswade vs to amendment of life consider 1 The necessitie of amendment of life is great For that its necessarie for euery sinner not onely to forsake his sinnes wherein he hath formerly liued but also to reforme himselfe to redresse his wayes and to amend his life For First we are by nature in a corrupt state t Psal 51. 5. shapen in iniquitie 1 By nature we are in a corrupt state and conceiued in sinne u Ephe. 2. 1. 3. dead in trespasses and sinnes children of wrath And therefore haue neede to be renewed and reformed that by grace we may be children of our heauenly Father and sonnes of God It is said of Moab that x Iere. 48. 11. he hath setled on his lees Moreouer his taste remained in him and his sent was not changed It s a dangerous state of the soule when a sinner still remaineth the same and is not changed for if he be not altered and changed from his former euill state and condition if he be not renewed nor reformed then he settles vpon his lees then his taste remaines and his old corruption abides in him still 2 Except we be renewed and reformed we cannot see the kingdome of God Secondly a sinner not renewed nor reformed shall neuer see the kingdome of God for y Joh. 3. 3. 5. except a man be borne againe saith our Sauiour he cannot see the kingdome of God And againe except a man be borne of Water and of the Spirit he cannot enter into the kingdome of God Thirdly except that a sinner redresse his wayes reforme 3 A sinner that will not be reformed casts away his soule his life and bring forth better fruits he casts away his soule and shall vtterly perish The Lord God as one pittying the state and condition of those sinners who will not be perswaded to amend their liues sayth z Ezek. 18. 31. cast away from you all your transgressions whereby you haue transgressed and make you