his wâ—yes and we will walke in his pathes And all Christian people are bouâ—d to frequent and diligently to come vnto the Reasons to moâ—ue vs to frequent the house of God house of God the publique place of Gods worship there to make supplications prayers intercessions and giuing of thankes there to heare the word of God and â—o be partakers of the Sacraments and that for these reasons First the Scripture exhorteth vnto it the Psalmist 1 Scripture saith q Psâ—l 14â— 1. Sing vnto the Lord a new song and his praisâ— in the congregation of Saints Againe r Psal 150. 1. Praise God in his Sanctuarie And againe he saith Å¿ Psal 95. 2. Let vs come before his presence with thankesgiuing t Verse 6. O come let vs worship and bow downe let vs kneele before the Lord our maker Thus the Scripture exhorteth to come to the house of God and to worship God in the publique place of Gods worship Secondly it was the custome of the people both in 2 Custome of the Church of God Christs time and after to come to their Synagogues euery Sabboth day to worship God and to heare the word of God read and preached vnto them for S. Luke saith that Iesus u Luk. 4. 16. came to Nazareth where he had beene brought vp and as his custome was he went into the Synagogue on the Sabboth day and stoode vp for to reade And in the Acts of the Apostles he saith x Acts 15. 21. Moses of the olde time hath in euery Cittie them that preach him being read in the Synagogues euery Sabbath day Thirdly good men haue had great loue to the house of 3 Good men haue had great loue to the house of God God to the publique place of Gods worship insomuch that when they might haue free accesse to the house of God they haue reioyced and beene exceeding glad as Dauid saying y Psal 122. 1. I was glad when they said vnto me let vs goe into the house of the Lord. Contrariwise when they could not come to the house of God to the publique place of Gods worship to ioyne with the congregation in praying and praising God they haue beene exceeding sad and sorrowfull heauie hearted their soules haue beene euen cast downe within them Such was Dauids zeale to the house of the Lord saying z Psal 42. 1. 2. 3 4. 5. As the Hart panteth after the water brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God When shall I come and appeare before God My teares haue beene my meate day and night while they continually say vnto mee where is thy God when I remember these things I powre out my soule in me for I had gone with the multitude I went with them to the house of God with the voice of ioy praise with a multitude that kept holy day Why art thou cast downe O my soule and why art thou disquieted in me hope thou in God for I shall yet praise him for the helpe of his countenance And againe he saith a Psal 84. 1. 2. How amiable are thy Tabernacles O Lord of hostes my soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh crieth out for the liuing God Fourthly It is meete and right that vpon the Lords 4 It is meete and requisite on the Lords day to be in the Lords house day we be found in the Lords house for what house can a man be in better then in Gods house What better company can a man desire to haue then the companie of the godly or what better fellowship then the fellowship of the faithfull what talke what communication what conference can be better then to speake vnto God by prayer and to heare God speake vnto vs out of his holy word or what better mirth then in Gods house to sing Psalmes to the praise of God Now the consideration of these things should make vs euery one more diligent in frequenting the house of God Secondly seeing that there are places consecrated and 2 To come into Gods house with reuerence and humility set apart for the publike worship of God this may teach vs to come into the house God with all reuerence and humility when we come for these holy ends to pray to God to praise God to heare his holy word and to bee partakers of the Sacraments for in the performance of these sacred duties the Lord is present and the holy Angels are present and God is holy his Angels are holy and his word is holy for this cause Moses comming into the presence of the Lord is commanded to put his shoes off his feete b Exod. 3. 5. Put off thy shoes from off thy feet for the place wheron thou standest is holy ground And Salomon giues vs this direction about the manner of our comming into the house of God c Eccles 5. 1. Keâ—pe thy foot when thou goest to the house of God Wherefore when we are going into the house of God it is good to say with Dauid d Psal 5. 7. In thy feare will I worship toward thy holy temple Secondly this serues for reprehension and it reprooues Vse 2 First Those that are negligent in comming to the 1 Against those who are negligent in comming to the house of God house of God many haue little care to frequent Gods house and make no conscience of sanctifying the Sabboth and keeping holy the Lords day Who dedicate that day not to God but to Bacchus and Venus making it a day of reuelling and banquetting a day of wantonnesse and wickednesse who instead of saying one to another Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob say Come let vs goe to the Alehouse let vs sit there let vs eate and drinke and rise vp to play Is not this plainely to despise Gods house and to set light by the place of Gods worship Others are so ouercome with worldlinesse that they are loath to spare so much time as to consecrate one day of seauen to the seruice of God Hence it is that some cannot keepe their hands from doing some seruile worke vpon the Sabbath day and that others lest they should misse their market or not come to their iournies end at the set time labour and trauaile and ride on their iourney vpon the Lords day and that when there is no absolute necessity but that their iourney and businesse might be otherwise conueniently disposed of if worldlinesse had not taken too great a rooting in their hearts Such people had therfore need to repent of their neglect in comming to the publique place of Gods worship and to be carefull that they henceforward e Isay 5â— 13. turne away their foot from doing their owne pleasure and doing their owne waies on the Lords holy-day Secondly seeing that our
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
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.
c. 6. to them that beleeue This is called an historicall faith For they that haue this faith doe acknowledge the History of the Bible and all things contained therin to be true by this faith they acknowledge that what God hath done is true and what he hath sayd and promised shall surely come to passe they haue a generall knowledge they haue their vnderstanding inlightned with knowledge but not with renewing grace nor sauing knowledge this bare knowledge alone may bee in Reprobates and wicked men yea in the Deuils In wicked men for it is sayd of Simon that p Acts 8. 13. hee beleeued Did he beleeue what faith had hee was it a true faith No his faith was but a generall knowledge with an assent to the things which hee heard the Apostles preach that they were true but they wanted the true sauing faith as appeares by Peters sharp rebuking of him for that his q Verse 21 23. heart was not right in the sight of God but was still in the gall of bitternesse and in the bond of iniquity yea this generall faith is in Deuils as S. Iames witnesseth r Jam. 2. 19. thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble That is the Deuils haue a generall knowledge of the Word of God and the things contained therein and beleeue that whatsoeuer is written in the Word of God is true they beleeue according to the Scriptures that God is a iust God and will punish sinners yea they know and beleeue that God hath prepared Hell for the tormenting not onely of wicked and vngodly men but for the euerlasting tormenting of the Deuill and his Angels this they beleeue and beleeuing tremble but they want the true faith to apprehend the mercy of God in Christ Iesus Wherefore one saith of the faith of Deuils that it is Å¿ Fides in Daemonibus coacta Tho. 1. q. 64. ar 2. not voluntary but forcibly drawne from them Secondly some haue not onely a knowledge of the 2 Temporary faith Word and doctrine deliuered in the Scriptures but do giue their assent thereunto by open profession of the Gospell and that with ioy and delight but it is onely Parae explic catech Vrsin for a time and in time of trouble and temptation their faith failes and they go away and fall backe from their faith and profession This is called a Temporary faith because it is but temporary it is not permanent it continueth not These are resembled by the stony ground vpon which the seed of Gods Word falleth and they receiue it with ioy yet haue no root in themselues and therfore t Matth. 13. 10 21. dure but for a while for when tribulation or persecution ariseth because of the Word by and by they are offended as our Sauiour speakes in the Parable of the seede And as S. Luke hath it u Luk. 8. 13. for a while they beleeue and in time of temptation fall away Thirdly some haue had power giuen them from aboue 3 Miraculous faith to doe wonders and worke miracles and that by the gift of Faith which faith was a speciall gift of God either to doe some strange and extraordinary worke Parae which could not be done by ordinary meanes or else a gift of fore-telling things to come by diuine reuelation By this faith Peter restored the x Acts 3. 9 7. lame to his limbs And raised y Acts 9. 40. Tabitha from death to life And by this faith Paul healed the man that had beene z Acts 14. 8 9 10. a Cripple from his mothers wombe But this faith alone though it bee great in power and mighty in working doth not iustifie a sinner nor saue a soule and therefore wee finde that wicked men and such as haue not had true sauing faith haue had power to doe miracles and to worke wonders It is held that Iudas wrought miracles as did also the rest Pola Synt. t. 2. l. 9. c. 6. of the Apostles for Christ gaue this power to the a Matth. 10. 1. twelue Disciples and yet Iudas was a Deuill and so Christ calls him b Ioh. 6. 70 71. Haue not I chosen you twelue and one of you is a Deuill he spake of Iudas Iscariot Our Sauiour hath told vs that very Hypocrites and wicked men may doe wonders and will glory in the same and plead for themselues at that great day what wonderfull things they haue done c Mat. 7. 22 23. Many will say to me saith Christ in that day Lord Lord haue we not prophesied in thy name and in thy name haue cast out Deuils and in thy name done many wonderfull workes and then I will professe vnto them I neuer knew you depart from mee yee that worke iniquity And S. Paul speaking of Antichrist saith that d 2 Thess 2. 9. his comming is after the working of Satan with all power and signes and lying wonders Fourthly some haue faith whereby they doe not 4 Iustifying faith onely beleeue the Word of God to be true and giue assent thereunto with ioy for a time but the Spirit of God worketh such grace in their hearts that they doe apprehend Christ Iesus for their Iustification and are perswaded of the mercy of God in Christ for the remission of their sinnes and saluation of their soules and in this faith they continue to the end these haue a true iustifying and sauing faith Of this faith and the nature of it more is to be spoken in the next place where I come to shew what the true faith is CHAP. VI. Shewing that there is but one true sauing Faith and what it is with the titles giuen vnto it and the properties belongging thereunto THe diuerse sorts and kinds of Faith being made 3 There is but one true faith knowen the order of the Treatise requires that in the third place I make it manifest that notwithstanding there bee diuerse kindes of faith yet there is but one true faith For concerning Faith we are to consider two things the one is touching the things about which faith is conuersant which is the obiect of faith the other is concerning the subiect persons in whom faith is Faith is as hath beene shewed diuersly in diuerse men some haue a great and some a little faith some haue a strong and some a weake faith some haue an effectuall working faith a liuing faith and some haue but an vnfruitfull faith a dead faith some haue a fained and some an vnfained faith some haue but an historicall some a temporary and some a true iustifying and sauing faith In regard of men therfore faith is diuerse but inasmuch as the a Cum obiectum fidei sit prima veritas fides necessario vna Tho 22 a. q. 4. ar 6. obiect of faith is as one saith the first truth because faith is conuersant about the Truth and that there is but one Truth from
a Phil. 1 27. the Gospell of Christ And this of the first generall knowledge of God CHAP. VIII Shewing that there is one onely true GOD against Idolatry THe second generall knowledge of God is to 2 To know that there is one onely true God Acknowledging the Vnity of the Godhead and Trinity of persons know and acknowledge that there is one God and three persons in the God-head to acknowledge the vnity of the God-head and the Trinity of persons the Father Sonne and Holy Ghost and that euery one of these three persons is God to know and acknowledge that God the Father is of himselfe from euerlasting that the Sonne is begotten of the Father by eternall generation and that the Holy Ghost proceedeth from the Father and the Sonne to beleeue that God the Father created the world that God the Sonne redeemed mankinde and that God the Holy Ghost sanctifieth the Elect. This is the generall knowledge of the one onely true God And this generall knowledge of the true God is attained vnto not by the lâ—ght of Nature nor by the works of the Creation but by the Scriptures The knowledge of the true God commeth by the knowledge of the Scriptures for the Scriptures doe shew vnto vs both the Vnity of the God-head and the Trinity of persons That there is one God Moses sheweth saying a Deut. 6. 4. Heare ô Israel the Lord our God is one Lord. Dauid also speakes thus b 1 Chro. 17. 20 O Lord there is none like thee neither is there any God besides thee And S. Paul saith c 1 Cor. 8. 4. Wee know that an Idoll is nothing in the world and that there is none other God but one And concerning the Trinity of persons S. Iohn saith d 1 Ioh. 5. 7. There are three that beare record in Heauen the Father the Word and the Holy Ghost and these three are one The consideration of this generall knowledge of Vse God to know the one onely true God serues to reprooue Against Idolatry the Worshippers of Idols who though they know and acknowledge that there is a God yet doe not either know the true God or knowing the true God doe not worship him aright but worship false Gods and giue vnto creatures the worship which belongeth to the Creator Wherefore Chrysostome vpon those words of our Sauiour Christ e Joh. 17. 3. This is life eternall to know thee the onely true God Hath these words f Solum verum Deum ad eorum qui Dij non sunt dâ—fferentiam inquit Chrys in Joh. Hom. 79. Two-fold He saith the only true God to put a difference betweene the one onely true God and those which are no Gods Let vs take a view of the kindes of Idolatry and then wee shall see plainely who are heere iustly to be reprooued Idolatry is twofold The one externall The other internall Externall or outward Idolatry is also two-fold 1 Outward Idolatry Two-fold The one is that open manifest and grosse Idolatry of the Gentiles of Heathen men which knew not God and therefore worshipped Idols false gods instead of 1 Open plaine Idolatry the true God For rather then any Nation would be altogether without a God they would worship those which were no Gods as S. Paul describes the Idolatry of the Gentiles g Rom. 1. 23. And 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 And a-againe he saith h Verse 25. Who changed the truth of God into a lie worshipped and serued the creature more then the Creator who is blessed foreuer Whether the Gentiles did worship false gods or the image of their false gods or any similitude or image of the true God all was Idolatry Of the false gods of the Heathen Dauid saith i Psal 96. 5. All the gods of the Nations are Idols but the Lord made the Heauens And of all the images of the false Gods Dauid also saith k Psal 115 4 5 6 7 8. The Idols are siluer and gold the worke of mens hands they haue mouths but they speake not eyes haue they but they see not They haue eares but they heare not noses haue they but they smell not c. They that make them are like vnto them so is euery one that trusteth in them And as for the making of any image or picture of the true God it is plainely forbidden for Moses straightly chargeth the children of Israel that they make no similitude of God l Deut. 4. 15 16. Take good heede vnto your selues for yee saw no manner of similitude on the day that the Lord spake vnto you in Horeb out of the midst of the fire lest yee corrupt your selues and make you a grauen image the similitude of any figure c. The other kinde of externall or outward Idolatry is 2 Close Idolatry a more close and couered Idolatry pretending the worship of God this is the Idolatry of the Church of Rome the Idolatry of Papists who although they know and acknowledge the true God and worship the true God yet because they do not worship him after a right manner but otherwise then God hath appointed in his Word they commit Idolatry The truth of this I confirme by the consideration of the manner of Gods worship apointed vs both in generall and particular Touching the first The Rule of Gods worship prescribed vnto vs in generall is that m Ioh. 4 23 24. The true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth But the Romish Church howsoeuer it may pretend the true worship of God in spirit truth yet they of that Church haue deuised strange worship no where commanded in Gods Word neuer approoued of God and that is to bow downe before an Image made for religious vse which is a plain breach of the second Commandement And it helpes them nothing to say that they worship Obiect not the Image but God in the Image for this was the Idolatry of the Heathen they worshipped their Heathen Answ gods and their Images but the Heathen were not so foolish as to thinke that the Image of Iupiter was Iupiter himselfe but they worshipped Iupiter their god in his Image so the Israelites who had learned Idolatry of the Gentiles worshipped God euen the true God in the image of the golden Calfe for they sayd n Exod. 32 4. These be thy gods â— Israel which brought thee vp out of the land of Aegypt Now the Israelites were not so voyd of vnderstanding to thinke that the golden calfe which Aaron had made was the God of Israel but they worshipped God in the golden calfe The truth is there 's little difference of Idolatry whether wee worship the Idoll or God
it * 1. Pâ—t 3. 15. Be ready alwayes saith S. Peter to giue an answer to euery man that asketh you a reason of the hope that is in you wee haue examples heereof S. 1 God requireth it Paul was not ashamed of the preaching of the Gospell for to the Romanes he saith c Rom. 1. 16. I am not ashamed of the Gospell of Christ The Romane-beleeuers in S. Pauls time were not ashamed of the profession of the Gospell for of them hee saith d Rom. 1. 8. Your faith is spoken of thorowout the whâ—le world And the beleeuers among the Thessalonians were not ashamed of the profession of their faith for of them also S. Paul saith e 1. Thes 1. 8. In euery place your faith to God ward is spred abroad Secondly to confesse Christ before men hath a promise 2 A promise to them that confesse Christ and to deny Christ hath a threatning annexed vnto it f Mat. 10. 32. 33 Whosoeuer saith our Sauiour shall confesse mee before men him will I confesse also before my father which is in heauen But whosoeuer shall deny me before men him will I also deny before my father which is in heauen For thus will Christ the righteous Iudge say vnto his Father at the day of the Resurrection These ô Father on my right hand are they which haue confessed mee before men they were not ashamed of mee I acknowledge them for mine g Mat. 25 34. Come yee blessed of my Fâ—ther inherit the Kingdome prepared for you from the foundation of the world But as for these on my left hand ô Father these are they that denied me before men they were ashamed of mee they would not stand vnto their faith and profession I acknowledge them not h Mat. 25. 12. I know you not i Ver. 41. Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels This is the first kinde of confessing Christ before men in the time of peace The second is to bee constant in our profession to 2 To be constant in our profession and to stand vnto the truth stand vnto the truth which wee professe not to shrinke backe not to be wauering minded but to hold fast the truth to speake for it and defend it S. Paul giues vs this worthy exhortation k 1 Cor. 16. 13. Watch ye stand fast in the Faith quit you like men be strong Thus are we to make confession of Christ before men in the time of peace The consideration whereof serues to reproue Vse First those who faint and are discouraged eyther to 1 Against those that are fearfull to professe the Gospel by reason of some disgrace-full speeches vniustly cast vpon them that professe the Gospell enter vpon or to hold on the profession of godlinesse by reason of the disgracefull speeches which some ill minded men doe cast vpon the professours of religion there are diuers who hearing the Gospell preached conceiue a good liking of it and hearing moreouer and vnderstanding that the professours of religion are carefull to worship God publikely and priuately that they are carefull to sanctifie the Sabboth to frequent the house of God to heare Sermonâ— c. Furthermore perceiuing that the best and most sincere professours doe endeuour to liue a godly a righteous and a sober life and as much as in them lies labour to liue blamelesse they cannot but acknowledge that all this is good and worthy their imitation and gladly they would imitate them and be like vnto them but that they feare they should be mocked pointed at and branded with the name of Precisian Puritane Sectarist c. Such fearfull and faint-hearted Christians are herein like to l Ioâ— 3. 1. 2. Nicodemus who came to Iesus by night And like to m Ioh. 19. 38. Ioseph of Arimathea who was a Disciple of Iesus but secretly for feare of the Iewes But consider I beseech you all ye that are thus fearefull to make an open profession of Christ what though the world hate you and speake euill of you and persecute you is it not a religious cause is it not for the name of Christ and will you be ashamed of Christ Nay you ought not to faint nor be discouraged in the profession of godlinesse nor yet to be afraid to confesse Christ before men though you suffer for the name of Christ for this is the portion of the righteous in this life to be afflicted persecuted and troubled and concerning this I say with S. Peter n 1. Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalfe A seruant that attends vpon a great man of place is not ashamed to weare his cognisance and to be knowne to belong vnto him but esteemes it his credite and accounts it his honour to be knowne and noted that he is seruant to such a worthie Gentleman or that he belongs to such an honorable person so euery Christian ought much more to reioyce and glory in this that he is the seruant of Iesus Christ Now that which makes a Christian knowne to bee the seruant of Iesus Christ is not to be ashamed of the Gospell of Christ it is his constant confession of Christ and the open manifest profession of his Faith and Religion before men ioyning thereunto a godly life hauing his conuersation as it becommeth the Gospell of Christ And a Christian ought to be so farre from being ashamed of the profession of the Gospell that he ought to glorie therein and count it his greatest honour that he is seruant to so great a Lord as the Lord Iesus 2 Against those who are still doubtfull and not setled in iudgement for the truth of Religion Secondly this reproues those who are doubtfull inconstant and wauering in matters of religion not setled in iudgement for the truth of religion being neyther good Protestants nor right Papists holding something of both and holding constantly to neither To such I may say as Elijah the Prophet said to the seduced Israelites in the dayes of King Ahab o 1 Kin. 18. 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal then follow him How long halt ye betweene two religions of Protestants and Papistâ— If the Lord be God follow him and worship him in spirit and truth as hee hath commaunded but if Baal be God if to worship Saints and to bow downe before Images be the true worship of God then follow them For if a man haue faith its necessarie that he also confesse the truth of his faith with his mouth and professe the same in his life Thirdly seeing that a Christian is to giue testimonie of his faith by outward profession then what faith hath 3 Against luke-warme professours the luke-warme Christian which is neither hote nor cold Some are so indifferent for matters of religion
inward godly sorrow is knowen by the Effects thereof namely such things as it worketh in vs and they are seuen mentioned by the Apostle to the Corinthians m 2 Cor. 7. 11. For behold this selfe same thing that ye sorrowed after a godly sort what carefulnesse it wrought in you yea what cleering of your selues yea what indignation yea what feare yea what vehement desire yea what zeale yea what reuenge The first effect of godly sorrow is carefulnesse After 1 Carefulnesse that a sinner hath done amisse and truely repented of his sinne he is euer after more carefull to auoyd sinne carefull lest he fall into sinne any more According to that saying of S. Ambrose n Qui poenitet solâ—â—â—â—us est ne denno peccâ—t Amb. in 2 Cor. 7. Hee that doth truely repent is very carefull that he offend not againe The second is cleering our selues When a sinner maketh 2 Clearing our selues an o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apologie and Defence for himselfe which apologic and defence of himselfe stands not in the defending of himselfe in his sinne nor in the excusing of his sinne nor in shifting off his sinne from himselfe that 's farre from him now but in the humble acknowledgement and confession of his sinne with feruent prayer and earnest suite vnto Almighty God for the pardon of his sinne that so he may be acquitted and cleered from his sinne The third is Indignation against our sinnes yea a displeasure 3 Indignation against our selues for our sinnes The fourth is Feare Henceforward to feare the 4 Feare Lord to stand in awe of God to set the feare of God before our eyes and to be afrayd of sinning any more for feare of offending God As a louing wife hauing offended her husband and being now reconciled vnto him againe is euer after more fearefull of offending and greeuing him lest she should lose his fauour againe 5 Desire The fift is a vehement desire to serue and please God p Desiderat reformari se qui se scit factum perpeccatum deformem Amb. A sinner knowing how foule hee is and deformed by reason of sinne desires to be reformed And therefore hath now an earnest desire after God a desire to doe the will of God and to walke in the waies of God The sixt is Zeale To bee zealous in good workes Zeale zealous in good things and zealous to prouoke others to doe good Being conuerted our selues to strengthen our brethren in a word to be zealous in all things that concerne the glorie of God The seuenth is Reuenge When a sinner so hateth 7 Reuenge sinne as some hate their very enemies so to hate our sinnes as to be reuenged on them Which Reuenge we take by a voluntary afflicting and punishing the body As when any haue offended in meats and drinkes to reuenge themselues of their gluttony of their surfetting and drunkennesse by abstinence and fasting when any haue offended through pride of apparell to reuenge themselues of their pride by abating their pride and betaking themselues to more plaine more decent and comely apparell when any haue offended through filthie lusts or haue defiled their bodies by fornication or any vncleannesse to reuenge themselues of their filthinesse and vncleannesse by beating downe the bodie through fastings watchings and paines-taking An example of taking such reuenge vpon our selues for our sinnes is that weeping Saint who was noted to be a q Luk. 7. 37. 38. sinner a verie notorious sinfull lewd woman But repenting shee commeth to Christ and stood at his feete behinde him weeping and began to wash his feete with teares and did wipe them with the haires of her head and kissed his feete and annointed them with the oyntment See what reuenge the repenting sinner now takes vpon her selfe her eyes that before were wanton wandering and adulterous eyes are now so set a weeping that they trickle downe teares in such aboundance that her teares yeeld her water sufficient to wash her Sauiours feete Her haire so faire and beautifull which formerly she set forth as a net to catch her louers in now she is so displeased at it and will be so auenged on it that she makes it a towell to wipe Christ's feete Her lips wherewith before shee kissed her wanton louers now therewith she kisseth Christs feete And her costly oyntment which before she bestowed vpon her selfe to giue a sweete perfume to allure her louers now she brings to Christ and therewith annointeth the feet of Christ Thus the good woman tooke reuenge vpon her selfe for her former sinfull life Now follow the motiues to perswade to contrition 4 Motiues to contrition or inward godly sorrow or inward godly sorrow and they are these First God requires it So saith the Lord by the Prophet Ieremie r Iâ—re 4. 1. 4. If thou wilt returne O Israel saith the Lord returne vnto me And it followeth circumcise your selues to the Lord and take away the foreskinne of your heart More 1 God requireth it plainely the Prophet Ioel. Å¿ Ioel 2. 13. rent your heart and not your garments and turne vnto the Lord your God Secondly All penitent sinners that haue truly repented and turned vnto the Lord haue had true contrition 2 All penitent sinners haue had it and inward godly sorrow more or lesse but all in truth Dauid had it he had a t Psal 51. 17. broken spirit a broken and a contrite heart Paul had it for after that the Lord had appeared vnto him and sayd u Act. 9. 4. 5. 6 9. 11. Saul Saul why persecutest thou me Paul trembled and was astonished and for three daies space humbled himselfe with fasting prayer Before this Paul persecuted the Church but now he sorroweth and grieueth for what he had done now he humbleth himselfe before the Lord for three daies space and to this inward humiliation and sorrow of heart for his sinnes he ioyneth fasting and prayer The penitent Publicane had this contrite spirit and broken heart for hee would not so much as lift vp his eyes to Heauen but x Luk 18. 13. smote vpon his breast saying God be mercifull to me a sinner Thirdly Contrition or inward goodly sorrow is necessarie 3 It s necessarie For for First except the heart be truly and throughly humbled for sinne yea rent and broken with godly sorrow Except the hart be rent sinne still remaineth in the heart it is euident that sinne still remaines in the heart For like as a tree which is pluckt vp by the rootes rents and breakes the earth about it so sinne that sticks fast in the heart of a sinner and hath taken rooting in the heart when it is rooted out of the heart by repentance it cannot chuse but make a rent and a breach in the heart it will trouble and afflict the heart for a season And therefore wheresoeuer this contrition of heart this renting 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
the writers inkehorne by his side is appointed to b Ezech 9 4. goe through the midst of Ierusalem and set a marke vpon the foreheads of the men that sigh that cry for all the abhominations that were done in the midst thereof Giuing vs to vnderstand that there were some in the city which sighed and mourned for the abhominations that were done in the citie For the second what we are to mourne and weepe 2 For what for That which we are specially to weepe for is sinne In generall we are to mourne for all our sinnes great small knowne and vnknowne secret and manifest In particular for some one sinne by which we haue offended or doe still more grieuously offend God The Israelites hauing offended God by asking a King when the Lord God was their King and being reprooued for it by Samuel they sorrowed and lamented and said to Samuel c 1 Sam. 12 19. Pray for thy seruants vnto the Lord thy God that we die not For we haue added vnto all our sinnes this â—uill to aske vs a King So Dauid with great feeling of his sinnes and with great sorrow and mourning confesseth his sinneâ— to the Lord and craueth mercy d Psal 51. 1. haue mercy vpon me O God c. Yet is most sorrowfull for his heinous bloody sinne points that out in particular and praies against it e ver 14. deliuer me from blood-guiltinesse ô God The third thing herein is the time when we ought chiefely to mourne for our sinnes It is not vsuall with 3 The time wheÌ„ men to mourne for their sinnes till the hand of God be vpon them aâ—â—lâ—ctâ—ng them visiting and scourging them for their sinnes But the chiefest time of mourning for sinne is when we haue sinned that thereby we may preuent the iudgement of God iudging our selues that we be not iudged of the Lord. For as the Apostle saith f 1 Cor. 11. 31. Mâ—roris tempus non tunc est cum aliquid pâ—â—imur aduersi sed cum malè operamur Chrys de prouident l. 3. If we would iudge our selues we should not be iudged g The timâ— of sorrowing and mourning for sinne is not as a Father saith when we are vnder the crosse and suffer aduersity but when we doe euill then it behooues vs to mourne for the euill that we haue done As when a man hath committed adultery murther or any other grieuous crime for which 4 The measure of mourning for sinne and therein these rules are to be obserued his soule is in danger to be depriued of the kingdome of heauen then is it a fit time for him to mourne and sorrow for his sinne that he may be reconciled to God winne the fauour of God againe When affliction is vpon vs for our sinnes necessity constraineth vs to weepe and mourne because the affliction calls our sinne to remembrance 1 Sorrow for sinne must be greater then for any woâ—â—dly want or losse For. but it had bene much better for vs to haue wept and mourned for the euill of sinne before the euill of punishment fell vpon vs for sinne The fourth thing herein to be considered is the measure of our outward mourning and weeping for sinne 1 Sinne is the cause of all euill Concerning which these rules must be obserued First that our sorrow for sinne be greater then for any wordly want or temporall losse for First Sinne is the cause of all euill that befalleth vs in 2 A man may be saued without riches but not without repentance the course of our life Secondly a man that hath want of wordly things or sustaineth losse in temporall things may notwithstanding be saued come to life euerlasting but sinne not repented of is able to cast soule and body into hell Thirdly wordly wealth may be procured and temporall 3 The soule once lost cannot be recouered losses may be recouered againe but the soule being once lost cannot be recouered The losse of the soule is irrecouerable and therefore farre greater cause haue we to mourne and weepe for our sinnes then for any wordly want or temporall losse whatsoeuer Secondly greater sinnes must haue greater sorrow 2 For great sinns we must haue great sorrow more mourning and more weeping Dauid was sorrie for his lesser sinnes but was exceedingly sorrowfull for his great transgressions h 1 Sam. 24. 5. Dauids heart smote him because he had cut off Sauls skirt but for his adultery and bloodshed he afflicted himselfe sore he i 2 Sam. 12. 16. psal 51. fasted and mourned he lay vpon the earth and made great lamentation Thirdly mourning weeping for sinne must haue 3 There must be a moderation in mourning for sinne it moderation that it exceed not As S. Paul speakes in the behalfe of that incestuous Corinthian whom he had excommunicated but vpon his repentance had forgiuen saying k 2 Cor 2. 7. Sufficient to such a man is this punishment which was inflicted of many So that contrariwise ye ought rather to forgiue him and comfort him lest perhaps such a one should be swallowed vp with ouermuch sorrow After this manner a sinner expresseth his godly sorrow outwardly by mourning lamenting and weeping for his sinnes There remaine the motiues which may perswade vs 2 Motiues to mourning and weeping for sinne to this Godly sorrow which is outward in mourning weeping for sinne and they are foure First God requireth it So saith the Prophet Esaias l Isa 22. 12 In that day did the Lord God of hosts call to weeping and to 1 God requireth it mourning and to baldnesse and to girding with sackloth The prophet Ioel also saith m Ioel 2. 12. Therefore now saith the Lord turne ye euen vnto me with all your heart and with weeping and with mourning S. Iames saith n Iam. 4. 9. be afflicted and mourne and weepe Let your laughter be turned to mourning and your ioy to beauinesse Secondly penitent sinners haue wept and mourned 2 Penitent sin ners haue wept mourned â—or their sinâ—es for their sinnes Dauid saith o Psal 6 6. I am weary of my groaning all the night make I my bed to swime I water my couch with my teares That penitent woman mentioned by S. Luke held by diuerse to be Mary Magdalen wept so abundantly for her sinnes that those two little fountaines her eies yeilded her water sufficient to p â—uk 7. 38. wash her Sauiours fâ—ete when Peter remembred himselfe how he had sinned in denying his master Christ he went out and q Luk. 22. 62. Wept â—â—tterly Yea Christ Iesus the head of the Saints though he himselfe had no sinnes to lament and weepe for yet he oftentimes wept Comming to Ierusalem r Luk. 19 41. he wept ouer it At the raising of Lazarus Å¿ Ioh 11. 35. Iesus wept At his passion he wept sore for the Apostle saith that
Wherefore Dauid saith of himselfe a Psal 32. 3. 4. 5. When I kept silence my bones waxed olde c. But I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Dauid after he had sinned for a time kept silence held his tongue and opened not his mouth to confesse his sinne but that was paine and griefe vnto him befound no comfort in it but when he acknowledged his sinnes and confessed his transgressions then the Lord shewed mercy on him and forgaue him and Dauid did not obtaine mercie and forgiuenesse at the hands of God till that hee confessed his sinne to the Lord. b Nos alitâ—r salui esse non possumus nisi confiteamur paenitentes quod iniquè gessimus negligentes Aug. We cannot otherwise be saued saith one but by humble acknowledgement of our sinnes which through our negligence we haue so wickedly committed Before the sicke man can finde ease and remedie for the recouering of his health he must make his griefe knowne vnto the Physitian and the Creeple is not ashamed to lay open his soares to the passenger to mooue him to haue pitty on him so likewise it 's necessarie for a sinner by confession of his sinnes to make knowne the inward diseases the infirmities and sores of his soule to the chiefe and best Physitian of our soules Christ Iesus and bee as earnest with the Lord to beg mercy and craue pardon and forgiuenesse of his sinnes as the poore beggar by the high-way side is importunate to beg a penny of the Passenger Thirdly Confession of our sinnes to God is necessary 3 If we doe not confesse our sinnes yet wee cannot hide them froÌ„ God for God both seeth knoweth them for if we doe not confesse them vnto God yet God knowes them and sees them yea c Quando iâ—â—mâ— celat Dâ—us â—â—dat when sinners doe foolishly hide and couer their sins then the Lord layes them open to the view of the world The Lord said vnto Dauid d 2 Sam. 12. 12. Thou didst it secretly but I will doe this thing before all Israel and before the Sunne When thou didst commit thy sinne of adultery thou didst it secretly thou thoughts that no eye had seene thee but I beheld thy wickednesse which thou didst in secret and I will punish thee openly because thou hast sinned and not confessed thy sinne I will bring thy sinne to light and thy selfe to shame Secondly as Confession of sinne is necessary so is it 2 It 's good and profitable For also good and profitable for a sinner for First by Confession of sinne a sinner obtaineth remission and forgiuenesse of sinne so saith Salomon By confession we obtaine remission e Pro. 28. 13. Who so confesseth and forsaketh his sinnes shall haue mercie S. Iohn saith f 1 Iohn 1. 9. If wee confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes And Dauid witnesseth of himselfe g Psal 32. 5. I said I will confesse my transgression vnto the Lord and thou forgauest the iniquitie of my sinne h Vâ—i Confessio ibi remissio Quaâ—dâ—â—â—mo detâ—giâ— Dâ—us â—egiâ— quando homo agnoscit Deus ignâ—scit Where there is true hearty and humble confession of sinne there is remission and forgiuenesse When a sinner vncouereth and layeth open his sinnes God couereth and hideth his sinnes When a sinner acknowledgeth and confesseth his sinnes God doth pardon and forgiue him his sinnes Vpon Dauids confession i 2 Sam. 12. 13. I haue sinned against the Lord Nathan the Prophet saith vnto Dauid in the word of the Lord The Lord hath put away thy sinne thou shalt not die Secondly Confession of sinne is a meanes to pacifie 2 Confession of sin is a meanes to turne away Gods turne away Gods wrath heauie displeasure the anger and to asswage the wrath of Almighty God Yea to auert and turne away the iudgements of God which arâ— threatned against and hang ouer the head of sinners When Ionah the Prophet cried against Nineueh k Io. 3. 4. 8. 9. 10. Yet â—ortie dayes and Nineueh shall bee ouer throwne The Niniuites humbled themselues before the Lord with fasting and mourning confessing their sinnes and crying mightily vnto God and when God saw their workes that they turned from their euill way then God repented of the euill that be had said that he would doe vnto them and hee did it not Hereupon is that saying of Chrysostome l Niniuitae confitentur viuuÌ„t Sodomitae obdurantur pereunt Chry. in Psal 106. The Niniuites confesse their sinnes and liue the Sodomites are hardned in their sinnes and perish Thirdly Confession of sinne is profitable to a sinner for thereby his conscience is pacified and his soule eased Like as a man being discontent in his mind and sore troubled in his thoughts can take no quiet rest 3 By Confession the soule is cased and the conscience pacified his stomacke faileth him and his sleepe departeth from him till meeting with a faithfull trustie friend hee maketh his minde knowen vnto him layeth open the griefe of his heart and by mutual conference together findeth comfort and ease so a sinner that is greatly distressed in soule and afflicted in conscience with the remembrance of his sinnes by humbling his soule in secret before the Lord confessing his sinnes laying open his iniquities and not hiding his sinnes doth finde great case for vpon â—he sinner's humble confession the Lord who is the best friend that a poore sinner hath doth marucilouslâ— comâ—ort and refresh the soule of the sinner So that the heart of the poore sinner is now comforted his soule is cased and his conscience pacified Such benefit commeth by confessing our sinnes vnto God And sâ—â—ing that Confession of our sinnes vnto God Vse is so necessarie and profitable the consideration hereof serues iustly to reproue First those who will not acknowledge and confesse 1 Against those who will not confesse but hide and couer their sinnes their sinnes vnto God but hide and couer them as Adam when he had eaten of the forbidden fruit m Gen. 3. 8. bid himselfe among the trees of the garden thinking to hide himselfe and his transgression from the Lord wherefore Iob saith n Iob 31. 33. If I couered my transgressions as Adam by hiding minâ— iniquitie in my bosome Iob counts it a haynous thing to couer his transgressions and to hide his iniquitie And indeed for any one to couer his transgressions and to hide his iniquitie is both foolish and dangerous Foolish for no man can so hide his sinne but God knoweth and seeth it A notable example hereof we haue in Dauid It is wonderfull to consider what deuises what 1 Foolish shifts and inuentions o 2. Sam. 11. Dauid vsed to couer and hide his sinne of adulterie with Bathsheba Whn Dauid committed that sinne of adulterie with Bathsheba
perseuere and continue to the end then through the mercy of God and the merites of Christ our Sauiour wee shall obtaine saluation inherite a Kingdome and be crowned with glorie CHAP. XI Of the time of Repentance HItherto of the manner how a Sinner may truly repent and of the steps of grace whereby a sinner returneth vnto God and ascendeth vp to the high mountaine of heauen The fourth thing in the treatise of Repentance is 4 The time of Repentance concerning the time of repentance And the time when a sinner ought to repent is threefold The First is the time of this present life Threefold The Second is the time of grace The Third is the time present Touching the First The time of this present life euen 1 The time of this present life the short time that we haue to liue heare on earth is the time yea the longest and largest time that God hath granted vnto vs for our repentance as is euident by the Scriptures Dauid saith a Psa 6. 5. In death there is no remembrance of thee in the graue who shall giue thee thanks Christ our Sauiour saith b Iâ—h 9. 4. I must worke the workes of him that sent me while it is day the night commeth when no man can worke where by day is meant the time and space of this present life and by night the time after this life c Diâ— sumê° in hac vita nos iuuari a vobis possumus vos potestu in nos conferre beneficia cum autem abierimus illuc ibi neâ— amicus neque frater neque pater idoneus erit ad liberandum cum qui â—uplicijs deputetur aeternis Chrys de coÌ„punct cordis l. 2. while we are in this life saith Chrysostome you may helpe vs and doe vs good but when we shall depart thither there neither friend nor brother nor father will be found fit to deliuer him that is deputed to eternall torments Theophilact vpon those words of our Sauiour Christ d Luk. 52. 4. Quandâ—â— super tâ—rram sumus potermus peccata nostra at posiquam eterra migrauerimus non vltra c clausa enim est ianua Theophil in Luk. 5. The sonne of man hath power vpon earth to forgiue sinnes saith e while we are vpon earth we may haue our sinnes blotted out but not after we are departed out of this life for then the gate is shut and another saith * either here saluation is won or lost Now whereas the time of this present life is the time of our repentance yea the longest largest time that God hath granted vnto any one to repent and amend his life this serues for confutation of that Popish doctrine of Purgatory whereby they make the simple people beleeue that their sinnes may be purged away after this life that satisfaction may be then made for temporall punishment whereas the true purging away of sinnes is onely in this life Now in this life while God giueth vs time and space to repent while the light of the Gospell shineth and whiles that God offereth vs the meanes of saluation is the onely time for vs to worke f Aut his salus acquiritur aut amittitur Cypr. out our saluation now is the time for vs to runne that we may obtaine now is the time to fight against our Vse spirituall enemies that we may ouercome and winne Against Purgatorie the crowne of righteousnesse now is the time either to winne of loose the kingdome of heauen and now is the time to aske seeke and knock afterwards when the gate is shut it will be to late Secondly the time of our repentance which God 2 The Time of Grace hath granted vnto vs in this present life is not any time of our life when we our selues will but it is the time of Grace euen that blessed time wherein God doth gratiously offer vnto vs the meanes of saluation calling vs to repentance and all that space of time wherein God sheweth his patience and long suffering forbearing vs and waiting when we will turne vnto him S. Paul preached thus to the Athenians who had liued in idolatrie and ignorance saying f Acts. 17. 30. the times of this ignorance God winked at but now commandeth all men euery where to repent Now when Christ is reauealed and the Gospell preached it is time for all men euery where to repent And to the Corinthians he saith g 2. Cor. 2. 6. behold now is the accepted time behold now is the day of saluation the h Gen. 6. 3. hundred twenty yeeres while the arke was preparing was the time of repentance for the old world wherein Noah a preacher of righteousnesse warned them to repent And the i Ion. 3. 4. forty dayes granted to the Niniuites was their time of repentance whiles that Ionah the prophet of the Lord threatned them with the ouerthrow of there city except they repented The consideration whereof may admonish vs not to Vse harden our hearts against the word of the Lord but to Not to harden our hearts against the voice of the Lord calling vs to repentance hearken to the voice of the Lord calling vs to repentance that we doe not willfully passe ouer the time of grace offered vnto vs and that we doe not despise the patience and long suffering of almighty God inuiting vs to repentance this carelesse passing ouer the time of grace and not turning to the Lord when he called to repentance was the sinne of Ierusalem noted by our Sauiour Christ in his dolefull lamentation for them saying k Luk. 19. 42. If thou hadst knowne euen thou at least in this thy day the things which belong vnto thy peace but now they are hid from thine eies In that he saith in this thy day he giueth vs to vnderstand that they had their day and time of repentance wherein God offered them grace and mercie hauing long and often called them by his prophets and now in the last daies hauing sent his owne sonne to call them to repentance but they regarded it not and therefore wofull misery befell them and their citie l Ver. 43. 44. For the daies shall come vpon thee saith our Sauiour that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side and shall lay thee euen with the ground and thy children within thee and they shall not leaue in thee one stone vpon another because thou knewest not the time of thy visitation Let their example be our warning to take heede of neglecting or despising the meanes of our saluation that we doe not refuse grace offered but hearken to the voice of the Lord calling vs to repentance as the Apostle exhorteth m Heb. 3. 15. 16 To day if ye will heare his voice harden not your harts as in the prouocation for some when they had heard did prouoke When the Lord said n
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
almightie God e Rom. 2. 4. 5. despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath vnto the day of wrath Giuing vs to vnderstand that if a sinner will not repent when the Lord graciously calleth him to repentance yea whiles the Lord sheweth his patience and long-suffering towards him waiting for his repentance but obstinately refuseth grace and despiseth the patience and long suffering of God the Lord may so strike him and that iustly with hardnesse of heart that he cannot repent Thus it befell that man who leading an vngodly life was wont to boast that he could repent at the last houre And if he had but time to say three words f Domine miserâ—â—â— mei Stapl. prâ—mp Mor. Dom. 7. post pentect 3. Lord haue mercie on me it was enough this wicked wretch as he was riding ouer a water vpon a broken bridge his Horse stumbled and Horse and Man fell into the water and were drowned yet before their drowning he had leasure to pronounce three words but not those three words which he spake of in his life time Lord haue mercie on me but three other words more fearefull g Capiat omnia Damon The Deuill take all and so perished in the water So fearfull a thing is it to deferre repentance till the last houre Fiftly a sinner who hath all his youth-full dayes giuen 5 He that hath serued sin all his life time knoweth not whether God will accept his seruice in his old age himselfe to his lusts and pleasures who in his best dayes hath serued the flesh the world and the Deuill if in his old age he offer his seruice vnto God knoweth not whether God will accept it h Rom. â—2 1. I beseech you brethren sayth the Apostle by the mercies of God that you present your bodies a liuing sacrifice holy acceptable vnto God God must haue a liuing sacrifice holy and acceptable and if it be of the worst sort as i Gen. 4. 3. 5. Cains was it is not acceptable to God now to giue the youth and strength of our dayes to serue the flesh the world and the Diuell and to reserue the weakenesse of our dayes euen our old age for God is to giue him of the worst sort of our offerings To denie vnto God the best of the flocks and fattest of the heards for sacrifice and to offer him the blind the lame and the sicke will not be acceptable to God as he saith by Malachie k Mal. 1. 8. If ye offer the blind for sacrifice is it not euill and if ye offer the lame and the sicke is it not euill offer it now vnto thy gouernour will he be pleased with thee or accept thy person saith the Lord of hoste Now to serue sinne all the dayes of a mans life while he hath health and strength and to beginne to serue God when he is sicke and diseased when he is lame and blind and deafe will God be pleased with this seruice will he accept thy person What great thing is it for thee to giue away thy goods when thou canst keepe them no longer to leaue drunkennesse when thou art come to pouertie and wantest meanes to maintaine thy drinking or what praise is it for thee now to put away thy Concubine when lust faileth and not to leaue sin till sin leaue thee For l Jam te peccata dimittunt non tu illa now it may be rather said thy sinnes leaue thee then thou thy sinnes And although it be true that late repentance if it be sound and serious is neuer too late yet late repentance is seldome sound repentance For m Sâ—ra poenitâ—â—ia aut nulla aut ficia aut dâ—ffiâ—â—â—s late repentance is either none at all or fained or very hard and difficult But some may say the theefe on the Crosse repented at the last houre and was saued I ansâ—ere the sauing Obiect of the theefe on the Crosse at the last houre was an extraordinary Luk. 23. 42. 43. act of Christ to be reckoned amongst his Answ wonders and is left recorded for our consolation letting vâ— thereby know that God is mercifull to sinners that doe repent though it be late and that it is possible for a sinner to be saued at the last houre onely vpon this condition if God then giue him grace to beleeue and repent Wherefore it is said n Vâ—â—s misericordiam invenit hora vâ—tima ne quis despâ—reâ— vnicus ne qâ—i prâ—sumâ—t Aug. one found mercie at the last houre lest any should despaire of the mercies of God and but onely one lest any should presume of Gods mercie Now seeing that there is such folly and danger in deferring repentance let the counsell of Solomon be acceptable vnto vs o â—ccles 12. 1. Remember now thy Creator in the dayes of thy youth And let vs not make light of the counsel of the wise sonne of Syrach saying p Eccles 5. 7. make no tarrying to turne to the Lord and put not off from day to day for suddenly shall the wrath of the Lord come forth and in thy securitie thou shalt be destroied and perish in the day of vengeance S. Ambrose thus reasoneth with the sinner that would still deferre his repentance q Agens poenitentiam ad vltimum reconciliâ—tus si exterit an seâ—â—rus â—â—nc exâ—at â—go non sum securus c. nunquid dico damnabitur non dico Sed nec liberabitur dico c. vis te fraterâ—a dubio liberari vis quod incâ—rtiâ— est euadere age poenitentiam dum sanus es Si enim agis poenitentiam dum sanus es inuenerit te nouissimus dies securuses quia egisâ—â— poenitentiam eo tempore quo peccare potuisti Amb. ad poenitentiam agendam exhort he that repenteth at the last houre and is reconciled and so departeth out of this life whether he be secure and safe from condemnation I am not certains Doe I say he shall be damned I say not so Neither doe I say hee shall be saued But wilt thou my brother be out of doubt concerning thy saluation And wilt thou be deliuered from vncertaintie Repent while thou art in health For if thou doest truely repent in thy health and the last day so finde thee then thou art safe because thou hast repented whilst yet thou mightst haue sinned I wiâ—h that this good counsell of this good Father were receiued of all then would not men be so foolish to hazard their soules to the last houre and venture their saluation vpon vncertaintie then would they not deferre their repentance nor make any tarrying to turne to the Lord but with holy Dauid would r Psal 119. 60. make hast and would not delay to keepe his Commaundements CHAP. XII Of the impediments of Repentance of
the first impediment doing euill and escaping punishment THe fift thing in the Treatise of Repentance is 5 Impediments that hinder sinners from Repentance of the Impediments of Repentance for notwithstanding that God calleth and Preachers exhort to repentance yet experience sheweth that sinne abounds the world is full of iniquitie and few men are truely conuerted and turned from sinne vnto God It s necessarie therefore to search and inquire what hinders men from repentance And I finde that there are diuerse impediments which hinder sinners from repentance specially these foure Foure The first is doing euill and escaping punishment The second is presuming on Gods mercie The third is custome in sinning The fourth is hope of long life The first impediment that hinders sinners from repentance 1 Doing euill and escaping punishment Two-fold is doing euill and escaping punishment And that both in regard of sinners themselues who sinne and doe escape punishment for a time and also of others whom they perceiue to sinne and doe wickedly and yet see no euill befall them of both which Solomon thus speaketh a Eccles 8. 11. because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill Touching the first while men liue in sinne doe wickedly 1 In their owne experience and perceiue no euill happen vnto them they thinke all is well with them and that no euill will betide them though they liue so still this is a great deceitfulnesse of sinne for although God be so patient to suffer sinners yea to suffer long and to waite for their repentance yet sure it is if they repent not the Lord will bring all their sinnes to remembrance and will not suffer the sinner to goe vnpunished And so God tels the wicked man b Psal 50. 18. 19. 20. 21 When thou sawest a theese thou consentedst with him and hast bin partaker with adulterers Thou giuest thy mouth to euill and thy tongue frameth deceit Thou sittest and speakest against thy brother thou slanderest thine owne mothers sonne These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reproue thee and set them in order before thine eyes Heer 's the wicked man brought in liuing an vngodly life doing vile and abhominable things playing the theefe committing adulterie giuing his tongue to speake euill to reuile to slander c. And because he sees no vengeance fall vpon him but perceiues that hee escapeth the iudgement of God he emboldeneth himselfe in his vngodly and sinfull course of life and thinks he may doe so still and that no euill shall befall him he thinkes that God regardeth not and saith to himselfe God seeth not God haâ—h forgotten God will not punish it but God seeth and knoweth all things God who keepeth a Register-booke of all our deedes and hath all our sinnes in remembrance will charge the wicked man with all his euill deedes and tell him to his face these things hast thou done though thou thoughtest wickedly in thy hart that I had forgotten yet I will bring thy sins to remembrance I will reproue thee for them and will set them in order before thine eyes A sinner that goeth on still in his wickednesse because God doth not execute iudgement vpon him for his wickednesse is like vnto a young theefe who hauing stollen once or twice and escaped is encouraged to steale still thinking that he shall euer escape but in the end he is taken and payeth for all So a sinner that goeth on in any sinfull course and thinketh to escape still because he hath escaped once or twice or oftener in the end is punished and plagued for all the euill that he hath done So Solomon sheweth c Eccles 8. 11. 12. 13 because saith he sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill But it followeth though a sinner doe euill an hundred times and his dayes be prolonged yet surely I know that it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall be prolong his dayes which are as a shaddow because he feareth not before God True it is a sinner may doe euill once twice yea a hundred times and God may forbeare to execute iudgement vpon him such is the patience and long suffering of God but yet certaine it is God will not alwayes forbeare in the end God will come and will reproue the sinner will set all his sinnes in order before him and will punish him for all his wickednesse and though it be well with the wicked man for a little while yet in the end it shall not be well with him neither shall he prolong his dayes but the Lord will cut him off According to that saving of the Prophet Dauid d Psal 37. 9. euill doers shall be cut off And as sinners are deceiued in this that hauing sinned and escaped they hope they shall euer escape so Secondly when they see others sinne and doe wickedly 2 In the example of others and perceiue no euill befall them hence they take occasion of encouragement to do euill still hoping to fare no worse then others Here the example of others is a great impediment to their repentance because they see that the sentence of Gods iudgement is not execured speedily vpon others therefore their hearts are fully set in them to doe euill But who euer did wickedly Vse and escaped hauing not repented Witnesse the ouerthrow Against those â—hâ—t doâ— euill and thinke alwayes tâ— goe vnpunished of the old world the destruction of Sedome and the desolation of Ierusalem Now consider this ye that forget God the wise mans counsell is good e Eccl. s 5. 4. say not thou I haue sinned and what harme hath happened vnto me For the Lord is long-suffering and he will in no wise let thee goe If thou sinne and doe wickedly and the 〈◊〉 doe not punish thee for thy wickednesse if no euill happen vnto thee is it for that the Lord regardeth thee not or forgetteth thee and will not punish thee No no the Lord hath all thy sinnes in remembrance and hee doth onely shew his patience and long-suffering towards thee waiting for thy repentance and amendment of life For if thou repentest not be sure of it that in the end the Lord will come as a swift witnesse against thee and lay things to thy charge which thou thinkest hee hath forgotten and then he will come as a terrible iudge against thee to iudge thee to condemne thee and to deliuer thee to the tormentors because thou hast despised the patience and long-suffering of God God hath suffered thee long but now he will suffer thee no longer to goe vnpunished CHAP. XIII Of the second impediment of
but repent and amend our liues as they did Which serues To reproue those who set before their eies the liues Vse of the Saints not as examples of repentance but as Against those who are willing to imitate the Saints in their sinnes but not in their repentance cloakes for their sinns the drunkard lookes vpon Noah as he was drunken and lay vncouered but not as he awaked from his wine and repented of his drunkennes and reasoneth that drunkennesse is not so great a sinne for Noah was drunke and yet was saued but willingly forgets that Noah repented of his drunkennesse and hath not vnderstanding to reason thus Noah I heare was drunken and repented he was dâ—unke no more I haue bene also drunken I ought to repent of my drunkennesse God giue me grace that I may repent as Nâ—â—h did and that I may be drunke no more The adulterer sets before his eies Dauid committing adulterie with Bathsheba and the adultresse the whorish woman Mary Magdalen liuing in lewdnesse but haue not grace to repent with Dauid and to weepe for their sinnes with Marie Magdalen Thus wicked and vngodly men peruert the examples of penitent sinners to their owne destruction the drunkard is well pleased to be drunken with Noah but is loath to repent with Noah The adulterer takes great pleasure in committing filthinesse with Dauid but will not be brought to repent with Dauid the whorish woman imitates Marie Magdalen and that willingly in her naughtinesse but thinks it a grieuous thing to sit weeping for her sinns with Marie Magdalen The sinnes of the Saints and the infirmities of good men are recorded in the Scriptures not that wee should imitate them in their sinnes and bee like vnto them in their vices but rather that we should by their examples be warned to beware of falling into sinne and if we sinne not to lye and liue in sinne but to rise againe by repentance as they did and to imitate them in their vertues q Magnus isse Dauid pâ—â—â—auit 〈…〉 peâ—catu◠〈◊〉 leâ—go 〈…〉 sine perâ—culo peccare conceditur Non nam hac de causa cauere debemus facta fortia imiâ—arâ— sanctorum Chrys ad baptizandos Hom. 4. Worthy Dauid saith Chrysostome sinned and that a great sinne what then may we therefore sinne and thinke to escape No. But for this cause we ought to be more warie and to imitate the worthy deeds of the Saints The examples of penitent sinners ought to mooue and perswade vs to repentance CHAP. XVII Of the third motiue to Repentance the necessity of Repentance considered first in regard of the benefits of God THe third motiue to perswade to repentance 3 The necessity of Repentance In regard of I take from the necessity of Repentance How necessary it is for euery sinner to repent to turne from sin and to returne vnto the Lord will appeare if we consider First the benefits of God towards vs. Secondly the patience and long suffering of God Thirdly the shortnesse of our life Fourthly the certainety of death Fiftly the vncertainety of the houre of death Sixtly the certainety of the iudgement to come Seauenthly the vncertainety of the day of iudgement Eightly the punishment of impenitent sinners First the benefits of Almighty God shewed vnto vs 1 The benefits of God are so manifold and his goodnesse so great that wee ought thereby to be mooued to repentance for when we were not the Lord God by his omnipotent power created vs of nothing he made vs something and not of the meanest sort of the creatures but the most excellent creatures vpon the earth little lesse then the Angels for besides the comely proportion of the body God a Gen. 2. 7. breathed into man the breath of life gaue him a reasonable and an vnderstanding soule whereby wee might kgow God and his Sonne Christ Iesus whom to know is eternall life Of this speakes S. Augustine thus b Non eram creastime nihil fueram de nihilo me aliquid fecifli quale antem aliquid non stillam aquae non ignem non aueÌ„ vel piscem non serpentem vel aliquid ex brâ—tis animalibus non lapidem c. paulò minus pareÌ„ me creasti Angelis quia rationeÌ„ te cognoscendi cum ipsis à te communem accepi Aug. Soliloq cap. 7. I was not and thou didst create me I was nothing and of nothing thou hast made me something and what something not a drop of water not fire not a bird or a fish not a serpent nor any of those brutish creatures neither hast thou made mee a stone c. and thou hast made mee little lesse then the Angels because thou hast giuen mee reason and vnderstanding with them to know thee And God hath not onely created vs excellent creatures but c Gen. 1. 31. good yea hath created vs in d Gen. 1. 27. his owne image expounded by the Apostle to be e Ephes 3. 24. righteousnesse and true holinesse Moreouer hauing so created vs by his carefull prouidence he still prouideth things necessary for vs foode and raiment and all things conuenient for this present life Furthermore he protecteth defendeth vs from perills dangers besides all this he hath bestowed one incomparable and vnspeakable benefit vpon vs he hath giuen vs his Son Iesus Christ to die for vs to shed his bloud for vs that hee might saue vs from perishing that he might redeeme vs from the bondage of Sathan and ransome vs from the power of the diuell that he might preserue our soule from hell and bring vs to euerlasting life He hath giuen vs his Sonne and with him all things as saith the Apostle f Rom. 8. 32. Hee that spared not his owne Sonne but deliuered him vp for vs all how shall he not with him also freely giue vs all things He giueth vs the liberall vse of the creatures both to feede vs and cloath vs hee giueth vs also spirituall foode for our soules the word and Sacraments he giues vs the Sun the Moone the Starres those glorious lights of Heauen to lighten vs hee hath giuen his Angelâ— charge ouer vs to guard vs and prepared Heauen at the last to receiue vs. All which the Lord our God hath done for vs not for any merite or desert in vs for we were g Rom. 5. 6. 8. 10. sinners and vngodly we were his enemies but of his meere mercy and h Ephes 2. 4. loue wherewith he loued vs in Christ Iesus O the incomparable loue of God towards vs miserable and wretched sinners Now shall not the consideration of these benefits of Vse Almighty God be sufficient to bring vs to repentance Gods benefits toward vs should work in vs Repentance and binde vs to obedience hath God made vs so good and shall we be so euill hath hee created vs in holinesse and righteousnesse and shall we be so vnholy and vnrighteous doth not
whether they be good or bad O then consider how doth it stand Vse euery one of vs in hand to cast vp our accounts before To cast our account and make our reckoning aforehand hand now to make euen reckoning and now to repent of our transgressions and iniquities that our sinnes may be blotted out of Gods booke and that when we come to iudgement our sins be not laid to our charge This vse S. Paul teacheth vs to make of the certaintie of the iudgement to come in his sermon to the Athenians e Act. 17. 30. 31 the times of this ignorance God winked at but now commaundeth all men euery where to repent because he hath appointed a day in the which he will iudge the world in righteousnesse Because God hath appointed a day in the which he will iudge the world therefore all men euery where ought to repent The certaintie of the iudgement to come should mooue vs to repentance Seauenthly It s necessarie for a sinner to repent to 7 The vncertaintie of the day of iudgement turne from sinne and to returne vnto the Lord in regard of the vncertaintie of the day of Iudgement Certaine it is there shall be a day of iudgement but when that day shall be is vnknowne to vs it s well knowne to God but from vs its hidden and kept secret Our Sauiour Christ saith f Mat. 24. 36. Of that day and houre knoweth no man no not the Angels of heauen but my Father onely And againe g Mat. 25. 13. ye know neither the day nor the houre wherein the Sonne of man commeth When the Disciples asked our Sauiour h Act. 1. 6. 7. Lord wilt thou at this time restore againe the kingdome to Israell He said vnto them It is not for you to know the times or the seasons which the father hath put in his owne power Saint Paul compares the comming of Christ to Iudgement for the vncertaintie and suddennesse thereof to the trauaile of a woman i 1. Thes 5. 3. When they shall say peace and safetie then suddaine destruction commeth vpon them as trauaile vpon a woman with childe S. Peter to the comming of a theefe in the night k 2. Pet. 3. 10. The day of the Lord will come saith he as a theefe in the night Thus vncertaine is the day of iudgement And that this vncertaintie of the day of iudgement ought to mooue vs to repentance appeareth in the reproofe of the Angell of the Church of Sardis l Rom. 3. 3. Remember therefore how thou hast receiued heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a theefe and thou shalt not know what houre I will come vpon thee This serues to reproue those who though they know Vse that there shall be a iudgement yet liue wickedly and Against those who thinke that Christ will still deferre his comming to iudgement vainely perswade themselues that the day of iudgement is farre off and that Christ will not make such hast to come to Iudgement But take heed thou prophane man beware of scoffing at the comming of Christ to Iudgement Say not thou m 2 Pet. 3. 4. 9. Where is the promise of his comming For the Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to vs-ward not willing that any should perish but that all should come to repentance Though the Lord be in thy account slacke in comming it is not slacknesse it is but forbearance it is his long-suffering because the Lord is not willing that thou shouldest perish but that thou shouldest come to repentance But if thou shalt deferre they repentance and still do wickedly and say in thy heart with that bad seruant n Luk. 12. 45. 46 my Lord delateth his comming and shalt begin to beat the men-seruants and maidens and to eat and drinke and to be drunken The Lord will come in a day when thou lookest not for him and at an houre when thou art not ware and will cut thee in sunder and will appoynt thee thy portion with the vnbeleeuers But let all them that hope to speed well at the day of iudgement watch and wait daily and hourly for the comming of Christ to Iudgement because we know neither the day nor the houre of his comming And thus our Sauiour exhorteth vs o Mat. 24. 42. Watch therfore for ye know not what houre your Lord doth come And againe he saith p Ver. 44. be ye also readie for in such an houre as ye thinke not the Sonne of man commeth Seeing we are sure that the Lord will come and we know not when not what day nor what houre of the day not what night nor what watch of the night therefore we should watch hauing our q Luke 12. 35. 36. 37. loynes girded about and our lights burning and our selues like vnto men that wait for their Lord when he will returne from the wedding that when he commeth and knocketh we may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shal find watching r Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all those things that shall come to passe and to stand before the Sonne of man The wicked shal not stand in the iudgement the countenance of the Iudge shall be so terrible and fearefull vnto them that they shall not be able to hold vp their heads but looke downe and turne away from his presence and say to the ſ Ren. 6. 16. 17. Mountaines and Rockes fall on vs and hide vs from the face of him that sitteth on the Throne and from the wrath of the Lambe for the great day of his wrath is come and who shall be able to stand But as for the righteous they shall lift vp their heads and stand with boldnesse of face because they haue in their life time made euen their reckoning they are washed from their sinnes in the bloud of the Lambe their transgressions and their misdeedes are blotted out of Gods booke their debts are paid the Bookes are canceld nothing can now be laid to their charge they are in fauour with God and Iesus Christ the Iudge who sitteth on the Throne lookes fauourablie vpon them speakes comfortablie vnto them and bids them t Mat. 25. 23. enter into the ioy of the Lord. O then blessed are those seruants whom the Lord when he commeth shall finde watching CHAP. XXI Of the punishment of impenitent sinners of their Temporall and spirituall punishment and how these ought to moue vs to repentance THe eight and last motiue to repentance in regard 8 The punishmēt of impenitent sinners of the necessity thereof I take from the punishment of impenitent sinners It s necessarie for a sinner to repent and amend his waies in regard of the certaine punishment that shall befall him
except he repent For though the Lord be so patient to suffer a sinner to go on in his wicked course of life for a time and doth not punish him for euery transgression yet if for all the long suffering and forbearance of God the sinner will not be brought to repentance but will doe euill still in the end such an impenitent sinner shall be sure to feele the hand of God against him punishing and plagueing him for all his wickednesse according to that saying of Solomon a Eccle. 8. 12. 13. Though a sinner doe euill an hundred times and his daies be prolonged yet surely I know that it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his daies which are as a shadow because he feareth not before God So in Esay The Lord saith b Isa 42. 14. I haue long time holden my peace I haue bene still refrained my selfe now will I crie like a trauailing woman I will destroy deuoure at once The Lord is c Supplicij sumeÌ„di tarditatem grauitate compensabit Sâ—uâ—t in Isa flow in comming to inflict punishment vpon wicked and vngodly men yet he will come and when he commeth they shall be sure to feele his heauie hand Thus speakes the Lord concerning that woman Iezebell d Ren. 2. 20. 21. 22. I gaue her space to repent of her fornication and she repented not Behold I will cast her into a bed and them that commit adulterie with her into great tribulation except they repent of their deedes When some told our Sauiour Christ of the e Luk. 13. 1. 2. 3. Galileans whose blood Pilate had mingled with their sacrifices Iesus answering said vnto them Suppose ye that these Galileans were sinners aboue all the Galileans because they suffered such things I tell you Nay but except ye repent ye shall all likewise perish Giuing vs to vnderstand thereby that if men liue wickedly and repent not of their wicked and vngodly life they cannot auoide the iudgement of God but the heauie hand of God will be vpon them except they repent Except they repent they shall perish and the consideration of this that impenitent sinners shall be surely and soundly punished should be a strong motiue to perswade euery sinner to cease from his sinnes to repent of his wicked life and to amend his waies and to the end that this motiue of the punishment of impenitent sinners may pearce more deepely let vs consider the seuerall punishments wherewith God doth vsually plague and seuerely punish impenitent sinners The punishment of impenitent sinners is of three Of three sorts sorts Temporall Spirituall and Eternall The first punishment of impenitent sinners is Temporall 1 Temporall Threefold and that is threefold The first in their bodies The second in their goods and outward state The third In both Touching the first wicked and vngodly men impenitent sinners are iustly punished and plagued in their 1 In Bodie Bodies with some sore disease and grieuous sicknesse to consume and destroy them as the Lord saith in Leuiticus If ye shall dâ—spise my statutes or if your soule abhorre f Leui. 26. 15. 16. my iudgements so that you will not doe all my commandements but that ye breake my Couenant I also will doe this vnto you I will euen appoint ouer you terrour consumption and the burning â—gue that shall consume the eyes and cause sorrow of heart Salomon disswadeth the yong man to auoyd the company of the strange woman by this motiue g Pro. 5. 11. Lest thou mourne at the last when thy flesh and thy bodie are consumed Secondly in their goods and temporall state the Lord 2 In goods and temporall state threatneth the Israelites if they will not hearken vnto him and will not doe his Commaundements but despise his statutes and in the stubbornnes of their hearts walke contrarie vnto him and will not be reformed then he will h Leuit. 26. 16. 18. 20. punish them seuen times more for their sinnes they shall sow their seede in vaine their strength shall be spent in vaine For the Land shall not yeeld her increase neyther shall the trees of the land yeeld their fruits Iob saith of the sinne of Whoredome i Iob 31. 12. it is a fire that consumeth to destruction and would root out all mine increase And Solomon saith k Pro. 23. 21. the glutton and the drunkard shall come to pouertie and drowsinesse shall cloath a man with rags Thirdly sometimes wicked and vngodly men are punished 3 In both both in their bodies and goods in the destruction and ouerthrow of all that they haue because they haue done wickedly and haue not repented of their wickednesse Witnesse the olde world l Gen. 7. 23. euen the world of the vngodly who were drowned in the floud and they their wiues and children their beasts and cattell and all that they had ouerwhelmed in the waters and did vtterly perish m Gen. 19. 24. 25. Sodome and Gomorrah also were distroyed with fire and brimstone from heauen the Lord ouerthrew those cities and all the plaine and all the inhabitants of the cities and that which grew vpon the ground And for their impenitencie are punished with such a sore iudgement that as the Apostle saith the Lord hath made them an n 2. Pâ—t 2. 6. ensample vnto those tâ—â—t after should liue vngodly Thus the Lord punisheth wicked and vngodly men which will not be brought to repentance and amendment of life but continue still in their impenitencie sometimes in their bodies sometimes in their goods and temporall state and sometimes in both Which may admonish vs to liue no longer in sin but Vse to cease from euill to repent vs of our sinnes wherein To cease to do euil that it may be well with vs and ours we haue formerly liued and to amend our liues as wee desire the good and well-fare of our bodies as we wish well to our dearest friends and as we would haue the blessing of God vpon our substance and increase that it may be well with vs and that the Lord may prosper vs in all our wayes For impenitent sinners draw vpon their owne heads temporall punishments yea not onely vpon themselues but likewise vpon their wiues and children and all that they haue The second punishment belonging to impenitent sinners 2 Spirituall is spirituall The Lord oft punisheth impenitent sinners with spirituall iudgments as blindnesse of mind hardnesse of heart and desperation When God iustly leaues the sinner to himselfe And God iustly forsaketh the sinner and leaueth him to himselfe because the sinner hath first forsaken God for o A Deo deserti Deum priores deserunt Pola Synt. t. 2. l. 6. c. 4. wicked men first forsake God before God forsaketh them Now to be forsaken of God and to be left to themselues is a
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
not repented of their wickednesse shall be cast The second thing in the eternall punishment of impenitent sinners is the greatnesse and grieuousnesse of 1 Vniuersall their punishment the greatnesse whereof appeares in diuerse things For the torment of the wicked in Hell First shall be Vniuersall whole man shall be punished both soule and bodie shall suffer torment i Mat. 10. 28. God is able to destroy both soule and bodie in hell as saith our Sauiour Yea the wicked shall be tormented in all parts nâ—ne shall be free but most tormented in those members wherewith they haue most offended k Et si nihil in toto corpore habebat immune summorum cruciatuum tamen quia quo quis peccat â—â—nitur lingua â—ius praecipâ—â— torquebatur Stel. Carth. in Luc. Diues was tormented in all and euery part but most tormented in his tongue wherewith he had greatly offended We know that a man cannot endure the burning of any member of his body no not of his little finger without great paine and torment O then what an exceeding great torment will it be to be tormented not onely in one but in all parts and members of the bodie When head and heart tongue and eye hand and foote shall all and all at once feele intollerable paine and horrible torment and no part of the bodie be free from torment besides the anguish of soule vexation of minde and continuall horrour of conscience O how great will that torment be Secondly their torment is easelesse they haue no ease in hell neither feele they any metigation of their 2 Easelesse paine for there l Mar. 9. 48. Their worme dieth not and the fire is not quenched Wicked and vngodly men dying in their sins without repentance carrie with them the worme of conscience which is euer biting gnawing stinging them to the heart and will giue them no rest Moreouer they remaine in the flaming fire that is euer burning and neuer goeth out its m Mat. 3. 12. vnquenchable fire and they that are tormented in this fire haue n Rom. 14. 11. no rest day nor night Diues being in hell in torments requested but a small thing to be granted him a drop of water to o Luk. 16. 24. 25. 26. coole his tongue but it might not begranted him no in hell there 's no ease no comfort no mittigatioÌ„ of paine no asswaging of torment there 's nothing but paine anguish vexation and torment nothing but pittifull crying howling wailing and weeping and gnashing of teeth by reason of the intollerable paine and torment which they endure and can finde no ease Thirdly they are hopelesse they that are tormented 3 Hopelesse in that flame of fire haue no hope to be deliuered but must still remaine in that hellish prison and dungeon of darkenesse they haue no hope euer to come to the place of ioy and felicity for the doore is shut and they are shut p Mat. 25. 10. out Besides betwixt them that are in heauen them that are in hell there is a great gulfe as Abraham answered Diues q Luk. 16. 26. Betweene vs and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence Fourthly they are remedilesse there 's no helpe to be 4 Remedilesse had from any there the nearest and dearest friend cannot helpe one another from thence the r Chrys ad pop Antioch HoÌ„ 22. Brother cannot redeeme the brother there parents cannot helpe their children nor children their parents there the husband cannot defend his wife nor the wife yeld any succour to her husband Fiftly their torment is endlesse they which are tormented 5 Endlesse For. in that flame shall endure euerlasting torment their paine shall endure for euer and their torment shall neuer haue end For this cause hell fire is called Euerlasting fire Å¿ Mat. 25. 41. Depart from me ye cursed into euerlasting fire S. Iohn saith t Reu 20. 10. The Diuell that deceiued them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for euer and euer Earthly paines and torments haue an end but hell torments haue no end they that are in hell are tormented day and night without ceasing for euer more The reason whereof is First because the fier of hell can neuer be quenched 1 Hell-fire can neuer be quenched but euer burneth the breath of the Lord like a streame of brimstone doth kindle it and the fire neuer goeth out Secondly at the resurrection of all flesh the soules 2 After the resurrection the bodie shall be incorruptible bodies of all men shall meete together euen of the wicked and then the body shall be changed from a corruptible to an incorruptible state then the body shall be no more subiect to corruption and mortalitie death shall no more seize vpon it for as S. Paul saith u 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortalitie x Iniâ—storum corpora immortalia incorruptibilia quidem passibilia tamen resurgent Bucan The bodyes of the vnrighteous saith one at the Resurrection shall be immortall and incorruptible but yet so as their bodies shall be subiect to punishment and apt to suffer torment Now because the body shall be then no more subiect to death and corruption hence it is that the bodies and soules of the damned in hell shall euer liue together that they may euer be tormented together And they shall be euer tormented in the lake of fire but neuer dead euer burning but neuer consumed The consideration hereof serues First to reprooue those who though they heare of Vse 1 hell and of the torments of hell of the lake of fire and Against those who liue so as if there were no hell brimstone and vnderstand that hell-fire is an euerlasting fire yet not withstanding liue so as if there were no hell nor any place of torment after this life They either are willingly ignorant of this or foolishly perswade themselues that they shall not come thither but without doubt there is a hell y Mat. 5. 29. It is profitable for thee saith our Sauiour that one of thy members should perish and not that thy whole body should be cast into hell againe z Mat. 10. 28. God is able to destroy both soule and body in hell Moreouer a Luk. 16. 24. Diues is tormented in the flame that is in hell-fire which flameth with brimstome And b Act. 1. 25. Iudas is gone to his owne place that is to hell the place of the damned And most certaine it is that to this wofull and lamentable place shall they goe who liue wickedly repent not of their sinns before they depart out of this life but
heare them The sixt is want of pittie and compassion not shewing 6 Want of pittie and compassion mercie to the poore and needie of this Salomon saith m Pro. 21. 13. who so stoppeth his eares at the cry of the poore he also shall cry himselfe but shall not be heard The seauenth is the wilfull neglect and contempt of the word of God of this also Salomon saith n Pro. 28 9. he that 7 Contempt of Gods word turneth away his eare from hearing the law euen his Prayer shall be abhomination In the eight and last place I bring forth Ieremie's Catalogue 8 Theft murther adulterie c. of sundry more particular sinnes all hindering Prayer o Iere. 7. 9. 10. Will ye steale murther and commit adulterie and sweare falsely and burne Incense vnto Baal and walke after other gods whom ye know not and come and stand before me in this house which is called by my name and say we arâ— deliuered to doe all these abhominations As if the Lord had said What shall it profite you to come into the Temple to approach vnto the house of prayer and there call vpon my name and pray for blessings when as you are giuen to stealing to murther to commit adulterie to sweare falsely and liue in Idolatrie All these sinnes are hinderances to your Prayers and do rather bring downe curses Vse then procure any blessings Before we pray to see that our hearts be purged from our sinnes by Repentance Seeing then there are so many impediments and hinderances of Prayer it behooueth vs euery one before we come into the presence of the Lord to make any Prayer vnto him to labour to haue our hearts purified by faith and purged by repentance to remooue farre from vs all impediments and hinderances of Prayer to remooue our sinneâ— from before the eyes of the Lord which stand as a thicke cloud betweene God and vs hindering our Prayers that they cannot ascend vp to the throne of God and staying the blessings of God from descending downe vpon vs. If then thou be a worshipper of Idoles if thou keepest by thee in a secret corner some painted or grauen image to bow downe before it pull it downe call it from thee away with it if thou wouldest haue the Lord to heare thee when thou cryest vnto him in the time of thy trouble If through crueltie oppression vnmercifulnesse c. thou hast bloudie hands O wash thee and make thee cleane lest the Lord haue no delight in thee but hide his eyes and deny to heare thee though thou makest manie Prayers Take heede that thou come not before the Lord to pray vnto him hauing wrath and hatred malice and grudging against thy brother lest thou prouoke the Lord to wrath against thy selfe Beware of vain-glorie lest when thou prayest thou goe away vnrewarded And see thou purge thy heart of the leauen of hypocrisie lest it be laid to thy charge that thou drawest neere vnto God with thy lips when thy heart is farre from him Further if thou wilt haue the Lord to heare thy prayer and hearken vnto thy crie see that thou turne not thy face from any poore man and stop not thine eares at the crie of the distressed soule lest the Lord stop his eares at thy crie And if thou wilt haue God to heare thee when thou speakest vnto him by Prayer see that thou refuse not to heare God speaking vnto thee by Preaching For if thou make light account of Gods word when he speaketh vnto thee by Preaching be well assured that God will make as light account of thy words when thou speakest vnto him by Prayer The theefe must repent of his stealing the murtherer of his blood shed the adulterer of his whoredome the drunkard of his drunkennesse the swearer of his swearing in a word euery sinner whosoeuer and whatsoeuer he be that liueth in any manner of sinne must repent of his sinne if he will euer haue the Lord to be gracious vnto him either for his soule or body For sinne hindreth prayer and causeth that God will neither regard the praier nor accept the person of him that praieth till sinne be remooued from before the eies of the Lord. And this of the persons praying CHAP. IIII. Shewing to whom we ought to pray THE second thing in regard of the persons 2 To whom we ought to pray whom prayer doth concâ—rne is to whom wee ought to pray Wherein I will shew First that we are to pray vnto God Secondly that we are to pray to none other Thirdly wherefore we are to direct our prayers to the true God and to none other besides him First we are to make our prayers vnto God namely 1 To God to the true God to Iehouah the Lord which be manifest by these Scriptures a Psal 50. 15. Call vpon me saith the Lord in the day of trouble And Dauid directeth vs to whom we ought to pray saying b Psal 32. 6. For this shall euery one that is godly pray vnto thee that is to the Lord. Daniel prayeth on this wile c Dan. 9. 17. 18. 19. Now therefore O our God heare the prayer of thy seruant c. And againe O my God encline thine eare and heare c. And againe O Lord heare O Lord forgiue O Lord hearken and doe When our Sauiour taught his Disciples to pray he said d Luke 11. 2. When ye pray say Our Father teaching them therby to whom they ought to direct their prayer And S. Paul telleth vs to whom he vsed to pray c Ephe. 3. 14. I bow my knees vnto the Father our Lord Iesus Christ Thus it is euident by the Scriptures that we are to make our prayers vnto God and to call vpon the name of the Lord. And as we are to pray vnto God and to call vpon the name of the Lord. So Secondly we are to make our prayers to God alone 2 To God alone and to none other and to none other This likewise the Scripture maketh manifest Dauid saith f Psal 65. 2. O thou that hearest prayer to thee shall all flesh come And againe g Psal 73. 25. Whom haue I in heauen but thee In Esay the Church prayeth thus h Isa 63. 15. 16. Looke downe from heauen and behold c. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting The third thing yet remaineth which is to shew 3 Reasons wherfore wee are to pray vnto Go and to none other wherefore we ought to make our praiers vnto God and to him alone The reasons are these First It is Gods commandement bidding vs to call vpon him and none other i Psal 50. 15. Call vpon me saith the Lord in the day of trouble 1 God commandeth vs. Secondly we haue not onely Gods commandement bidding vs call
vpon him but we haue also his promise for audience if we call vpon him in our trouble he hath 2 God promiseth to heare vs promised to heare vs and to deliuer vs out of trouble So hath the Lord said k Psal 50. 15. Call vpon me in the day of trouble I will deliuer thee saith the Lord as if he had said goe to none other in the time of thy trouble neither seeke thou helpe and deliuerance from any other but in the day of thy trouble come vnto me seeke vnto me cry and call vpon me and I will deliuer thee for there is none besides me that can deliuer thee out of thy trouble The Lord our God is not like the Gods of the heathen which haue l Psal 115. 6. eares and heare not hee is not like to Baal vpon whom his Prophets m 1 Kin. 18. 26. called from morning euen vntil noone saying O Baal heare vs but there was no voice nor any that answered To whom Elijah the Prophet of the Lord said in derision of their God Baal Cry alowd for hee is n Vers 27. a God either he is talking or pursuing or he is in a iourney or peraduenture he sleepeth and must be awaked But so is not our God whom we worship for our God is in heauen beholdeth the things on earth he made the eare and he heareth he is neither busie in talking nor pursuing his enemies nor in his iourney nor yet sleeping for o Psal 121. 4. he that keepeth Israel neither slumbreth nor sleepeth as saith the Psalmist but the p Psal 34. 15. eyes of the Lord are vpon the righteous and his eares are open to their cry Thirdly we are sure that the Lord our God is both able 3 God is both able and willing to heare vs. and also willing to heare vs able for q Psal 94. 9. he that planted the eare shall he not heare and willing for r Psal 145. 18. the Lord is nigh to all that call vpon him to all that call vpon him in truth Wherefore I conclude that we are to make our prayers to none other in heauen or in earth but to God and to him alone Vse This serues to reprooue those who make praiers to Against those which make prayers vnto Saints Reasons not to pray vnto Saints For Saints departed vse their mediation to God for helpe in trouble For First it hath beene prooued before that God hath commanded vs to call vpon him in the day of trouble but we haue no commandement in all the Scripture that enioynes vs to pray to any Saint not to S. Peter nor to 1 It s not commanded S. Paul nor to the Virgin Marie for that Å¿ Luke 1. 28. Aue haile Marie c. is no praier but a salutation of the Angell It is no forme of praier for vs to vse to the Virgin but it was a salutation of the Angell Gabriel whom the Lord sent to doe a message to the Virgin Marie and therefore not to be vsed of vs as a prayer And seeing that we haue no warrant in the word of God to pray vnto Saints it is a bold and rash presumption for vs to pray vnto any Saint whatsoeuer though it were to the Virgin Mary There were certaine in the dayes of Epiphanius who adored the Virgin Marie and offered vnto her But Epiphanius iudgeth them as heretiks and confuteth them saying t Reuera virgo erat ipsa virgo honorata sed non ad adorationem nobis data verum ipsa adorans â—um qui eâ— ipsa carâ—e genitus de calis vero è sinâ—â— patris venerat Epiph. coâ— Collyridian The Virgin indeed was a Virgin and honoured but was not giuen to vs to be adored but she her selfe did adore him which tooke flesh of her but came from heauen from his fathers bosome And so we acknowledge the Virgin is to be honoured but not to bee worshipped and adored and therefore no prayer to be made vnto her Secondly It hath beene prooued that if we pray vnto 2 Wee haue no promise of helpe from any Saint to God he promiseth to heare vs and to deliuer vs but we haue no promise in the word of God that any of the Saints no not the Virgin Marie her selfe will or can helpe and deliuer vs in the time of our trouble Thirdly the Saints departed doe not know our particular 3 The Saints departed doe not know our particular wants wants neither doe they hearken and attend to the praiers of particular men as it is manifest by the praier of the people of God in Esay saying u Isa 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting Heere the people pray not to Abraham nor to Isaak nor to Iacob but to the Lord and the reason is because they are sure that the Lord heareth them and remembreth them though Abraham and Israel that were dead were ignorant of them and acknowledged them not It is manifest then that Abraham and Isaak and Iacob that Peter Paul and the Virgin Marie and all the Saints departed though they be Saints in glory yet because they are but Saints and not Gods they are ignorant of vs they know not our particular wants and distresses and it is onely the Lord that is our Father and remembreth vs and heareth and helpeth vs in our trouble and therefore we are not to pray either to Abraham or to any of the Saints but onely to the Lord our God our Father and our Redeemer Fourthly we cannot pray vnto Saints but wee must 4 To pray to Saints is to belieue in them to put trust confidence in them beleeue in them according to that saying of the Apostle o How shall they call on him in whom they haue not beleeued Where S. Paul giueth vs to vnderstand that before we can call vpon the Lord wee must first belieue in him and so for Saints if wee call vpon Saints and x Rom. 10. 14. pray vnto them to helpe vs in our trouble we must first belieue in them wee must put trust and confidence in them that they can helpe vs. Now this is contrarie to the truth of Gods word for wee are to belieue in none saue onely in God neither ought wee to put our trust and confidence in any saue onely in the Lord our God But they that maintaine and vse prayer to the Saints Obiect make this defence for themselues We say they pray to Saints vsing them as Mediatours to God because wee acknowledge our selues to bee farre vnworthy to come directly vnto God but haue accesse vnto God by the mediation of Saints To which I answere Answ First here is feare where no feare is Are wee afraid to come vnto God to call vpon his name Behold hee biddeth vs call
Peter giueth this exhortation i 1 Pet. 2. 12. Hauing your conuersation honest among the gentiles that whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation After this manner we are to praise God and to testifie our thankfulnesse 2 Reasons to perswade to thanksgiuing vnto God for his benefits and for all his goodnesse and mercies towards vs. In the second place I am to vse reasons to perswade to this dutie of thanksgiuing and they are these First The Scripture exhorteth to it saying k Psal 50. 14. 15. Offer 1 The Scripture exhorteth to it vnto God thanksgiuing and pay thy vowes to the most high and call vpon me in the day of trouble I will deliuer thee and thou shalt glorifie me Againe the Psalmist exhorteth those that are deliuered from diuers calamities and afflictions l Psal 107. 8. to praise the Lord saying k O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men So the Apostle exhorteth saying m Coloss 3. 17. Whatsoeuer ye doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God and the Father by him Secondly Examples of good men may mooue vs to 2 Good men haue practised it imitate them in their thankfulnesse to God Dauid in sundrie Psalmes praiseth God saying in one place n Psal 103. 1. 2. Blesse the Lord O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits And againe he saith o Psal 116. 12. 13. What shall I render vnto the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord. And againe he saith p Ver. 17. I will offer to thee the sacrifice of thankesgiuing and will call vpon the name of the Lord. Hezekiah prayseth God after that he was recouered of his sicknesse saying q Isa 38. 19. the liuing the liuing he shall prayse thee as I doe this day the father to the children shall make knowne thy truth When our Sauiour Christ had restored a blind man to his sight it is said that he r Luk. 18. 43. followed him glorifying God and all the people when they saw it gaue prayse vnto God Thirdly the Creatures may teach vs thankefulnesse 3 The very creatures in their kinde doe prayse God and mooue vs to prayse God for the verie Creatures in their kinde and manner doe prayse God and obey his will the Sunne keepeth his course and the Moone obserueth her seasons her full and change as saith the Psalmist Å¿ Psal 104. 19. He appointed the Moone for seasons the Sunne knoweth his going downe The birds and feathered fowles prayse God in singing and keeping their time as sayth the Prophet Ieremie t Iere. 8. 7. the Storke in the heauen knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming the u Psal 33. 9. earth stands fast as God hath commaunded neither is it x Psal 104. 5. remooued for euer And the sea ouer flowes not the bankes which God hath set to keepe it in as it is also said of the great and deepe waters of the Sea y Ver. 9. thou hast set a bound that they may not passe ouer that they turne not againe to couer the earth And the Creatures doe not onely iustruct vs in this dutie of thankfulnesse to God by their obedience but the creatures which we haue the vse and benefit of for food and raiment and other necessarie vses doe as is obserued teach vs our dutie of thankfulnesse vnto God in three words z Accipe râ—dde caue accipe beneficium redde debitum caue nisi reddideriâ— supplicium Ludon Granat lib. 1. par 1. receiue restore beware that is receiue this benefit and blessing from God restore vnto God that which is due render him thankes and prayse for it and take heede beware of punishment if thou be vnthankfull vnto God for his benefits Fourthly Thankesgiuing and praysing God for benefits receiued is profitable vnto vs For first to prayse God for benefits receiued is a meanes to preserue and 4 It is profitable for vs to prayse God for continue those blessings which we haue alreadie receiued God is pleased to blesse his blessings vnto vs because we blesse and prayse him for his blessings Secondly thankesgiuing to God for former blessings 1 To praise God for blessings receiued is a meanes to preserue and blesse them vnto vs. is a meanes to procure more blessings yea increase of blessings as it was said to that seruant that had gained fiue talents a Mat. 25. 21. well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things so he that is thankefull to God for the gifts and graces which he hath alreadie receiued and vseth 2 To praise God for former blessings is a meants to procure more blessings them wel shall haue not onely the same continued but likewise more gifts and more graces added Now seeing that thankesgiuing is a dutie commaunded seeing that good men haue practised the same yea seeing that the very creatures doe stirre vs vp to thankfulnesse and seeing that it is so profitable vnto vs The consideration hereof serues greatly to reproue all those Vse who are vnthankfull vnto God for benefits receiued Euen Against those which are vnthankfull vnto God for benefits receiued amongst men it is a hateful thing for a man to proue vnthankfull and it s a grieuous thing for a man to doe well to him that will neuer giue him thanks much more odious and hatefull a thing it is for vs to be vnthankeful vnto our God for all his benefits it is a grieuous thing to the Lord to see vs daily receiue his blessings and not lift vp our hearts nor open our mouthes to prayse the Lord and giue him thankes And they are to be reckoned in the number of vnthankfull people who hauing receiued blessings from the God of heauen doe daily sin against him who in stead of opening their mouthes to prayse God doe open their mouthes wide to blaspheme God and in stead of seruing the Lord in holines and righteousnesse all the dayes of their life doe spend all or most part of their dayes in vngodlinesse and vnrighteousnesse This was the great plea that the Lord had against Israell b Isa 1. 2. 3. Heare O heauens and giue eare O earth for the Lord hath spoken I haue nourished brought vp children and they haue rebelled against me The Oxe knoweth his owner and the Asse his Maisters crib but Israel doth not know my people doth not consider One of those â—enne Lepers which came to Christ to be
cleansed hath his prayse for that perceiuing himselfe healed hee c Luk. 17. 15. 16 turned backe and with a lowd voice glorified God and fell downe on his face at his feete giuing him thankes But the other nine which returned not to giue God thankes are iustly reprooued by our Sauiour d Ver. 17. were there not tenne cleansed but where are the nine Certainly if we doe well waigh and seriously consider the great blessings and vnspeakeable benefits of almightie God towards vs sinfull men there is none but onely a verie vnthankfull man that will not be mooued with heart and voice to prayse God and to expresse his thankfulnesse by holy obedience in his life and conuersation for we cannot but confesse that the Lord did at the first create man in his e Gen. 1. 27. owne image and when as through the sinne and transgression of our first parents we had brought vpon our selues miserie death and damnation except some remedie were found out for our restauration and saluation then f Ephe. 2 4. God who is rich in mercie for his great loue wherewith he loued vs sent vs a g Mat. 1. 21. Sauiour euen h 1. Joh. 4. 9. his onely begotten Sonne that we might liue through him And that we might haue i Rom. 3. 24. redemption through Iesus Christ which redemption was wrought by the death of Christ and the shedding of his most precious bloud as St Peter witnesseth saying k 1. Pet. 1. 18. 19. ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by tradition from your fathers but with the precious bloud of Christ so great was our offence so hainous our transgression that it cost the precious bloud of Christ to redeeme our soules It is the Lord our God that first formed vs in our mothers wombe he brought vs to light he hath preserued our liues since our birth he it is that daily and yeerely prouideth for vs foode and raiment and things necessarue for this present life he it is that giueth vs health and strength of bodie he it is that hath and doth deliuer vs from many perils and dangers and preserueth vs from our enemies both corporall and spirituall yea he it is that giueth vs foode for our soules the bread of life that giueth vs habitation on earth and hath l Joh. 14. 2. prepared for vs mansions dwelling places in heauen In a word he hath giuen vs his Sonne and with him all things as saith the Apostle m Rom. 8. 42. He that spared not his owne Sonne but deliuered him vp for vs all how shall he not with him also freely giue vs all things Now what shall we render vnto the Lord for all these his benefits done vnto vs Shall we recompence him with vnthankefulnesse Shall we requite him with vndutifulnesse disobedience and rebellion And shall we reward euill for good O ingratitude nay rather let vs render him the calues of our lips Let vs take the cup of saluation and call vpon the name of the Lord and let vs offer to the Lord the sacrifice of thankesgiuing CHAP. IX Of the Time of Prayer THe fift thing in the Treatise of Prayer is concerning 5 The time of Prayer the Time of Prayer when and at what times we are to make supplications prayers intercessions and giuing of thankes vnto God The time of Prayer I consider two wayes Considered two wayes First in regard of the present day 1 in regard of the present day Secondly in regard of the present neede For the first Euery day must haue his time of Praier The Lord requireth at our hands praier euery day and I find that holy men of God religious and deuout men the seruants of the Lord haue vsed to pray often in the day some more and some lesse times in the day In the old Testament the Priests offered sacrifice twice a day morning and euening as the Lord gaue commandement a Exod. 29. 38. 39. Now this is that which thou shalt offer vpon the Altar two lambes of the first yeere day by day continually The one lambe thou shalt offer in the morning and the other lambe thou shalt offer at euen And they vsed to burne Incense twice a day morning and euening as the Lord also appointed b Exod. 30. 7. 8. And Aaron shall burne thereon sweete Incense euery morning when he dresseth the Lampes hee shall burne Incense vpon it And when Aaron lighteth the Lampes at euen he shall burne Incense vpon it Now the deuout praiers of the Saints are Incense wherefore Dauid saith c Psal 141. 2. let my Prayer be set forth before thee as Incense Yea and the people assembled themselues together to pray twice a day for thus it is said of the people in the dayes of Zacharius the Priest d Luk. 1. 9. 10. according to the custome of the Priests office his lot was to burne Incense when he went into the Temple of the Lord and the whole multitude of the people were praying without at the time of Incense Now whereas it was the custome of the Priests to offer sacrifice and to burne incense twice a day morning and euening and that the people were praying without at the time of Incense it is apparent that the people came together to pray twice a day To such diligent seruice of God the people were tyed in former times Daniel vsed to pray three times a day which he ceased not to doe no not when the decree was signed against him for euen then e Dan. 6. 10. he went into his house and his windowes being open in his chamber toward Ierusalem hee kneeled vpon his knees three times a day and prayed and gaue thankes before his God as he did aforetime Dauid also vsed to pray three times a day and he names the three set times morning and euening and at noone so he saith f Psal 55. 17. Euening and morning and at noone will I pray In the new Testament there is often mention of our Sauiour Christ's praying sometimes we find him praying early in the morning for S. Marke saith that g Mar. 1. 35. in the morning rising vp a great while before day he went out and departed into a solitarie place and there prayed Sometimes late in the euening S. Mathew saith h Mat. 14 23. when he had sent the multitudes away he went vp into a mountaine apart to pray and when the euening was come he was there alone And sometimes he spent the whole night in Prayer For S. Luke saith that i Luk. 6. 12. he went out into a mountaine to pray and continued all night in Prayer to God S. k Chry. de crando Deum l. 1. Chrysostome agreeing with these Scriptures teacheth vs a necessity of praying manietimes in the day morning and euening and all times in the day whensoeuer we receiue our meate In
the morning when we are risen before we presume to goe abroad into the Sunne-light and before we go about our busines to prayse God for preseruing vs that night past and to pray for a blessing vpon our labours and businesse that day in the euening to prayse God for his blessings all that day to commend our selues into his hands the night following and at the receiuing of our meate to prayse God that sends it vs and to pray for a blessing vpon it that it may nourish vs. And this for the time of the day that we are to make our prayers to God Secondly we are to make our prayers to God in the 2 In regard of our present neede time of neede When we are in any trouble and affliction in any griefe or heauinesse in any sorrow or sicknesse in any paine of bodie or griefe of minde when we are in any peril or danger or when we feele a want of any temporall good thing or any spirituall grace in all these and in euery of these it is a fit time to pray vnto God and to call vpon his name Dauid saith l Psal 18. 6. In my distresse I called vpon the Lord and cryed vnto my God Againe he prayeth vnto God saying m Psal 22. 11. Be not farre from me for trouble is neere for there is none to helpe When Dauid was in great trouble in grieuous distresse and had none to helpe him no man to succour and relieue him then was it a needfull time to pray to the Lord for helpe These are the times when and wherein we are bound to pray vnto God But it is obiected that these times of Prayer to pray Obiect morning and euening and at noone and to pray in the time of need are not sufficient for Prayer because Saint Luke saith n Luke 18. 1. Christ spake a parable vnto them to this end that men ought alwayes to pray and not to faint And Saint Paul exhorteth to o 1. Thes 5. 17. pray without ceasing To which I answere that the words of the Euangelist to pray alwayes Answ and of the Apostle to pray without ceasing are not so to What it is to pray alwayes and without ceasing be vnderstood as if we were bound to pray continually without any intermission for then we should doe nothing else but pray and so it would come to passe that in regard of continuall praying we should neglect the duties of our calling but to pray alwayes and without ceasing is First to pray euery day and to let no day passe ouer vs without calling vpon the name of the Lord morning and euening and at noone Secondly to pray alwayes in all time of neede alwayes when any trouble is vpon vs alwayes when we are in any manner of affliction miserie and distresse alwayes when we haue neede of any blessing to be bestowed vpon vs and alwayes when we haue receiued any blessing from the Lord to giue him thankes Thirdly to pray alwayes and to pray without ceasing is so to pray as to be constant in Prayer to be feruent in Prayer not to faint in Prayer but to continue and hold on still p Mat. 7. 7. asking seeking and knocking at the gate of mercie till the Lord doe graciously looke vpon vs heare vs and grant our requests Thus to pray is to pray alwayes and thus a man may pray alwayes and not hinder the workes of his calling Now seeing that there are appointed times of praier Vse wherein we are bound to make supplications prayers Against those that omit prayer and are negligent in calling vpon the name of the Lord. intercessions and giuing of thankes The consideration hereof serues to rebuke the world of great neglect in the dutie of Prayer omitting dayes and houres and neglecting the times of calling vpon the name of the Lord. It hath beene declared that holy and deuout men haue vsed to pray often in the day some twice a day morning and euening some thrice a day morning and euening and at noone and Christ himselfe vsed to pray often in the day time morning and euening and sometimes in the night too Yea and Heathen men haue beene diligent in the morning to offer sacrifice to their Gods Alexander as Historians report q Manè ante omnia sacrificabat first of all in the morning offered sacrifice to the Gods What a shame then is it for vs Christians if we doe not morning and euening offer spirituall sacrifice of prayers and praises vnto the true and liuing God Prayer is our best aids in trouble it is the best defence against the deuill our aduersarie it s the best meanes to driue away euill spirits in what a fearefull and dangerous case are they in then who passe ouer many mornings and many euenings manie dayes and manie nights without praying vnto God or calling vpon the name of the Lord How fearefully and how dangerously doe they lay them downe to sleepe who doe not first commend themselues into the hands of God Alas wretched man how doest thou know whether thou shalt liue tâ—ll the next morning And if thou diest that night hauing not made thy praiers vnto God nor commended thy soule to the protection and safe-keeping of the Lord thou art in danger of the euill spirits and to haue thy soule taken from thee that night Praier is said to be the r Clauis divi sera noctu key of the day and the locke of the night It is as a key to open the day vnto vs for as we cannot goe abroad in the morning without a key to open the doore so neither can we nor may we safely go abroad without prayer And it is the locke of the night for as the locke in the euening shuts vp the doores that all within the house may be in safety so payer in the euing shuts vp the day and keepes vs safe vnder the protection of the Almighty Praier then should be our first worke and our last worke euery day should beginne with prayer and end with prayer And in so doing a man might euery morning willingly rise vp from his bed and euery euening safely lye downe to sleepe yea euery day both cheerefully goe about his businesse and comfortably end his businesse CHAP. X. Of the place of Prayer and first of the publique place of prayer THe Sixt thing in the Treatise of Praier is of 6 The place of praier the place of praier Which I consider in a two-fold respect First as it is in some certaine set place Secondly as it is more generally in any place and in Twofold euery place First the place of prayer may be in some certaine set 1 In a certaine â—â—t place place And that is two-fold The one publique The other priuate Twofold First of the publique place of praier The most publique 1 The publique place of praier place of Gods worship and the most famous and glorious
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
craue something of him delighteth to heare his childe how earnestly he calleth vpon him father good father I pray you Father and to see how he will hang vpon his Father and follow him and will giue him no rest till he haue what he desireth and though the child's importunitie be a trouble to the Father yet for the loue that he hath to his child he counts it no trouble but rather delighteth in it and in the end granteth his childe what he desired so almightie God our heauenly Father is delighted and well pleased when we come vnto him to craue any lawfull and needfull thing if we craue it earnestly crying Abba father heauenly father mercifull father and then the Lord because he is delighted in vs his children and knoweth our neede of his goodnesse and mercie will heare our prayers and grant our requests And this of feruencie in Prayer The sixt thing required in making our Prayers is Perseuerance in praier not ceasing nor fainting in praier Perseuerance or continuing in Prayer but holding out and continuing in prayer till the Lord be gracious vnto vs and heare vs and grant our requests And to this perseuerance in Praier the Scripture perswadeth vs both by testimonies and examples S. Paul exhorteth to c Coless 4. 2. continue in Prayer And to d 1. Thes 5. 17. pray without ceasing And S. Luke recordeth that Iesus e Luk. 18. 1. spake a parable to this end that men ought alwaies to pray and not to faint By which phrases of continuing in prayer praying without ceasing and not fainting in prayer the holy Ghost giueth vs to vnderstand that if we would haue the Lord to heare vs and grant our requests we must pray with perseuerance we must continue in Praier we must not waxe faint in praying neither cease praying till the Lord fauourably in mercie looke vpon vs and heare vs. And of this perseuerance in praier we haue examples in the Scriptures Dauid prayeth thus f Psal 13. 1. How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me In that Dauid saith how long wilt thou forget me O Lord for euer how long wilt thou hide thy face from me It is euident that Dauid being in trouble and distresse prayed vnto the Lord for helpe and deliuerance and that long and often before he was heard he prayed but the Lord delayed the time and deferred to helpe him yet Dauid fainted not neither waxed wearie in praying but praied still he continued in praier though it was long before the Lord heard him How we ought to perseuere and continue in praier without ceasing and not to faint in Praier our Sauiour sheweth in the parable of the widdow who had a suite to an vnrighteous Iudge crying and saying vnto him g Luk. 18. 3 4. 5. 6. 7. Auenge me of mine aduersarie And he would not for a while but afterward he said within himselfe though I feare not God nor regard man yet because this widdow troubleth me I will auenge her lest by her continuall comming she wearie me And the Lord said heare what the vniust Iudge saith and shall not God auenge his owne elect which cry day and night vnto him though he beare long with them The woman of Canaan endured three repulses yet would not be repelled nor driuen backe she had three denials but would take no deniall neither would cease following after Christ still calling vpon him and crying vnto him h Mat. 15. 25. Lord helpe me till in the end the Lord answered her graciously i Ver. 28. O woman great is thy faith he it vnto thee euen as thou wilt S. Paul in his temptation prayed with perseuerance for he saith k 2. Cor. 12. 8. for this thing I besought the Lord thrice that it might depart from me And our Sauiour Christ in his agonie praied thrice that the cup might passe from him for it s said that he l Mat. 26. 44. prayed the third time saying the same words And this perseuerance and continuing in Prayer is fitly resembled by Moses holding vp his hands when Israel fought against Amalek For it is said that m Exod. 17. 11. when Moses held vp his hand Israel preuailed and when he let downe his hand Amalek preuailed Moses holding vp his hands resembleth a deuout man praying with feruencie and earnestly making supplication vnto God and the letting downe of his hands figureth a man fainting in prayer and as it was with the Israelites when they fought against the Amalekits that so long as Moses held vp his hands they preuailed and when he let downe his hands Amalek preuailed so it is with vs in our Prayers As long as we continue in praier holding vp our hands lifting vp our hearts earnestly calling vpon the Lord for helpe we preuaile against our spirituall enemies the flesh the world and the Deuill and in the end shall haue deliuerance and shall find the Lord readie and willing to helpe vs but if we faint and waxe wearie in praying and are vnwilling to pray any longer then we are in danger to be ouercome of our enemies and then we depriue our selues of those blessings and helpes which otherwise the Lord in mercie would haue bestowed vpon vs if we had continued in Prayer The consideration of this perseuerance and continuing in Prayer serues First for instruction to teach vs to wait vpon the Lord Vse 1 for helpe and deliuerance so Dauid exhorteth saying To wait vpon the Lord for helpe and deliuerance n Psal 37. 7. Rest in the Lord and wait patiently for him And the Psalmist saith o Psal 130. 5. I wait for the Lord my soule doth wait And the Church in distresse prayeth thus p Isa 33. 2. O Lord be gracious vnto vs we haue waited for thee This is illustrated by a similitude of men-seruants and maid seruants waiting vpon their masters and mistresses q Psal 123. 2. behold as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maiden vnto the hand of her mistresse so our eyes wait vpon the Lord our God vntill that he haue mercie vpon vs. Secondly this serues to reproue all such as are impatient Vse 2 in their trouble and are not content to stay the Against those who are impatient in their trouble and will not stay the Lords leasure Lords leisure and wait till the Lord haue mercie vpon them and send them deliuerance like to the Bethulians who being besieged by the enemie limited the Lord prescribing him a set time wherein to helpe them namely the space of r Iudeth 7. 30. 31. fiue dayes and if the Lord did not send them helpe within that space then they would yeeld vp the citie into the hand of the enemie But this their doing was sinfull and Iudeth reprooueth them for it saying Å¿ Iudeth 8. 14. 15. 16. 17. nay
my brethren prouoke not the Lord our God to anger For if he will not helpe vs within these fiue daies he hath power to defend vs when he will euen euery day or to destroy vs before our enemies Doe not bind the counsels of the Lord our God for God is not as man that he may be threatned neither is he as the sonne of man that he should be wauering Therefore let vs wait for saluation of him and call vpon him to helpe vs and he will heare our voice if it please him Not to waite on the Lord for deliuerance but to prescribe the Lord a time to helpe vs is a prouoking of God a binding of the counsels of God a tempting of God and a limiting of the Lord who may not be limited for God though he be t Liberalis est Deus sâ—d liber liberall and bountifull to bestow his blessings vpon vs and to helpe vs yet he is free he is not tyed nor bound to man neither is he to be limited and appointed by man Say not thou then I haue praied so long and so often and yet the Lord doth not heare doth not deliuer me what should I pray any longer take heede be not of this minde let no such words proceede out of thy mouth for if the Lord doe deferre to heare vs and helpe vs when we call vpon him in the time of our need The Lord often deferreth the granting of our requests it is not because the Lord is either vnable or vnwilling to helpe vs but for other ends as First to exercise vs in praying to cause vs to pray more 1 To exercise vs in praying feruently and to make vs crie and call vpon the Lord more earnestly as did the woman of Canaan Secondly the Lord doth not alwayes yeeld to grant 2 That we may receiue the blessings of the Lord with greater ioy and thankfulnesse vs our requests at the first asking but oftentimes suffereth vs to aske once and twice yea manie times before he be pleased to answere vs and grant our requests that when he heareth vs and granteth vs the things which we prayed for we may receiue the same with greater ioy thankefulnesse That as when we wanted such blessings we prayed earnestly so when we haue receiued his blessings we should praise him heartily And this also of Perseuerance in Prayer CHAP. XVI Of praying in Faith also of praying according to the will of God and in the name of Christ THe seauenth thing required in making our praiers is to pray in Faith without doubting When 7 To pray in Faith we pray we must beleeue that God will heare vs and grant our requests being lawfully made Of this our Sauiour Christ saith a Mat. 21. 22. all things whatsoeuer you shall aske in Prayer beleeuing you shall receiue If you beleeue you shall receiue So saith S. Iames b Iam 1. 5. 6. 7 If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him But how must he aske the Apostle answereth let him aske in faith nothing wauering for he that waueth is like a waue of the Sea driuen with the wind and tossed For let not that man thinke that he shall receiue any thing of the Lord. And St Paul saith c 1 Tim. 2. 8. I will therefore that men pray euery where lifting vp holy hands without wrath and doubting This is the trust and confidence that we haue in making our praiers vnto God that God is able to heare vs and grant our requests and also that he is willing and for his truth and promise sake for his goodnesse and mercie sake he will heare vs and grant the things which we lawfully craue at his hands in this confidence the Leper said vnto Christ d Mat. 8. 2. Lord if thou wilt thou canst make me cleane e Potentiam credo veluntatem spero I beleeue thou canst I hope thou wilt make me cleane Thus ought we to pray in faith without doubting Here they are reprooued who are fearefull and faint-hearted Vse in prayer being distrustfull and wanting boldnesse Against those who in praying are weak-hearted doubtfull of being heard to approach to the throne of grace the distrustfull man saith thus to himselfe to what end should I pray God doth not heare me and if I make my supplication the Lord will not deliuer me And by reason of these distrustfull thoughts he either praieth not or praieth but sleightly and weakly fainting and doubting But hearken ô man and consider God saith vnto thee f Psal 50. 15. call vpon me in the day of trouble I will deliuer thee and Christ maketh thee this promise g Mat. 21. 22. all things whatsoeuer ye shall aske in prayer beleeuing if you beleeue you shall receiue O then cease not to pray to the Lord for helpe and deliuerance because the Lord bids thee pray and promiseth deliuerance but pray that thou maist haue faith to beleeue that the Lord will helpe thee and deliuer thee For if thou be faint-hearted and beleeue not thou shalt obtaine nothing And the reason wherefore thou art not helped and deliuered is either because thou doest not pray or not pray in faith not beleeuing but doubting Hence it is that the wise sonne of Sirach saith h Ecclus. 2. 13. Woe vnto him that is faint-hearted for he beleeueth not therefore shall he not be defended The eight thing required in the manner of making an 8 To pray according to the wil of God acceptable prayer vnto God is that we make our prayers according to the will of God Concerning which Saint Iohn saith i 1 Ioh. 5. 14. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. Here is a promise that if we aske at Gods hands things needfull forvs he will heare vs but here is also a condition set downe we must aske according to his will Which asking according to the will of God stands in two things Standing in two things First that we pray for spirituall and heauenly things 1 Asking spirituall things simply and temporall things conditionally for graces accompanying saluation as for faith knowledge and repentance and godly sorrow for pardon and remission of sinnes for hope and charitie for patience and humilitie and for all other graces needfull for our soules health as also for increase of grace simply and absolutely for these things are necessarie to our saluation and we are assured that God will grant vs these things if we pray for them aright God is willing to bestow vpon vs graces in this life which may bring vs to glorie in the life to come Wherefore it is that St Iames saith k Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth
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
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit
helpeth vs in our prayers three wayes I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and supplications Now the Spirit of God helpeth vs in our prayers three waies First teaching vs to pray aright to aske things lawfull and according to the will of God For we know not 1 Teaching vs to pray aright saith the Apostle what we should pray for as we ought but the spirit it selfe maketh intercession for vs with groanings which cannot be vttered Secondly in praying we haue manie distractions 2 Causing vs to attend to the things which we pray for wandring thoughts vaine imaginations which trouble vs and draw away our mindes and herein the Spirit helpeth our infirmities the Spirit helpeth vs to withdraw our minds from the world and to draw vp our hearts vnto God and causeth vs to be more attentiue vpon the things that we pray for Thirdly many are the afflictions tribulations and 3 Stirring vp the heart to pray with sighs and groaning temptations of the godly they haue many perturbations which so trouble and distemper them of times that they finde a marueilous vnfitnesse to pray and if they set themselues to pray cannot pray as they would herein the Spirit helpeth our infirmities in this case the spirit it selfe maketh intercession for vs with groanings which cannot be vttered that is the Spirit doth stirre vp in the soule deuoutly affected holy sighes and spirituall groanings which crie alowd in the eares of the Lord. This hath vse First for instruction to teach vs before we pray to Vse 1 pray for the assistance of Gods good spirit to be with Before we pray to craue the assistance of Gods holy spirit vs to guide and direct vs to aide and helpe vs in praying to teach vs what to pray for and how to pray and to helpe vs from wandring in our thoughts while we are praying Secondly for consolation to the children of God Vse 2 when as in regard of afflictions and temptations they The righteous receiue comfort that the good spirit of God helpeth them to pray finde an vnfitnesse to pray and in regard of their infirmities they haue many distractions and wandring thoughts in praying or by reason of great griefe and heauinesse of heart they cannot vtter words or cannot expresse their mindes in such words as they desire from hence they may gather consolation comfort to their troubled soules the Spirit of God is our helper the Spirit helpeth our infirmities the Spirit causeth vs to pray and crie c Rom. 8. 15. Abba father and if words faile then the Spirit stirres vp deuotion in the heart causing the heart to pray and crie alowd The Spirit it selfe maketh intercession for vs with groanings which cannot be vttered CHAP. XIX Of the second helpe and furtherance of Prayer Fasting REligious Fasting is the second helpe and furtherance 2 Religious fasting Therein three things of Prayer In handling whereof I will First shew the right manner of obseruing a Fast Secondly I will set downe the right vse and the chiefe ends of Fasting Thirdly I will make it manifest that such fasting in the right manner and to the right end is a great helpe and furtherance to our prayers To the first In the right manner of obseruing a Fast 1 The right manner of obseruing a true fast To which foure things are required that it may please God there are foure things required First when we fast either publiquely or priuately it is required that we abstaine from all meate and drinke so long as the fast is continued The greeke word which signifieth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fast is asmuch in signification as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat giuing vs thereby to vnderstand that all the time of 1 To fast from all meate our appointed fast we must not eate Thus we finde Dauid fasting till night and would eat nothing till the Sunne was downe for c 2. Sam. 3. 35. when all the people came to cause Dauid to eate meat while it was yet day Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe Notwithstanding herein there must be a respect had of the constitution of the bodie how the bodie is able to continue and hold out the set time of the fast without fainting whtrefore one saith d Dometur caro non interimatur let the flesh be tamed not destroyed For God doth not require that we should destroy the flesh and hurt the body with fasting but onely that we tame the flesh and humble the body Secondly in fasting we must abstaine not onely from 2 To abstaine from all sinne all meat but likewise from all sinne for want of which abstinence from sin the Lord dislikes of the abstinence from meat the people say c Isa 58 3. 4. wherefore haue we fasted and thou seest not Wherefore haue we afflicted our soule and thou takest no knowledge And the Lord answereth them behold in the day of your fast you find pleasure and exact all your labours Behold ye fast for strife and debate and to smite with the fist of wickednesse The Lord reproued them for fasting on this manner Chrysostome saith f Non ciborum abstinentia ieiunium oporatur sed abstinentia peccatorum Chry. ad pop Antioch Hom. 22. It is not the bare abstaining from meates that makes the good fast but abstaining from sinnes as well as from meats Not onely the stomacke should fast from meats but all the members of the bodie should fast from sinne the heart should fast from hatred and malice and enuie the tongue should fast from blasphemous words from slanderous speeches and from all corrupt and filthie communication the eyes should fast from beholding vanitie the eares should fast from receiuing tales the hands should fast from working wickednesse and the feete should fast from walking the pathes of vnrighteousnesse When we fast we should not taste of the bread of malice that 's sowreleauened bread nor touch the daintie meat of carnall pleasure that 's a surfetting meat but we ought to abstaine from euill thoughts sinfull words and wicked deeds for these are all vncleane meat and defile a man as saith our Sauiour g Mat. 15. 19. 20 out of the hart proceed euil thoughts murders adulteries fornications thefts false-witnesse blasphemies These are the things which defile a man Thirdly in the day of our fast we ought to be exercised 3 To be exercised in doing of good Two-fold in doing of good doing workes of Pietie and Charitie First workes of Pietie spending that day in holy 1 To doe works of pietie and religious duties as praying and praising God reading the Scriptures meditating vpon the word of God and his workes as did Cornelius for he saith vnto Peter h Act. 10. 30. foure dayes agoe I was fasting
haue occasion to meditate on the course of our life and to thinke with our selues that the course of our life is but as a way wherein we walke and that we are here on earth but as f 1. Pet 2. 11. strangers and pilgrimes hauing g Heb. 13. 14. here no continuing citie and then pray that we may haue our hearts and mindes aboue desiring to come to the end of our way h Ver. id seeking the citie to come euen that i Heb. 11. 10. citie which hath foundations whose builder and maker is God And trauelling towardes k Ver. 16. a better countrey that is an heauenly These and such other meditations we may haue in the day time 3 In the euening Thirdly in the euening we may meditate on the end of our life and pray that we may be prepared for our last end When we put off our apparrell we may meditate on l Ephe. 4. 22. putting off the old man and pray that we may m Ezek. 18. 31. cast away from vs all our transgressions whereby we haue transgressed and n Heb. 12. 1. lay aside euery weight and burthen of sinne When we lie downe in our beds we may fitly meditate on our lying in the graue and pray that as we rest our wearie bodies in our bed that they may rise againe with greater strength so when our bodies shall sleepe in the dust of the earth in the day of the resurrection they may awake and rise vp to glorie These and such like meditations we may haue in the euening Thus diuine meditations doe stirre vp deuotion and further vs in Prayer The consideration whereof serues to reprooue those Vse who haue their thoughts cogitations little vpon God Against those who haue their thoughts much vpon earthly things and little vpon heauenly things or his word or his workes little vpon heauenly things but haue their hearts and mindes vpon the world and the things of the world whose affections are set vpon the earth and earthly things and whose meditations and musings are for the most part worldly and carnall such men may see and perceiue how farre they are from the state of true happinesse by Dauids description of a blessed man of whom he saith o Psal 1. 1. 2. his delight is in the law of the Lord and in his law doth he meditate day and night Wherefore let such men be admonished to set their hearts lesse vpon the world and more vpon God to haue their minds and affections lesse on earthly things and more vpon heauenly things and as the Apostle exhorteth to p Coloss 3. 2. set their affection on things aboue not on things on the earth that so heauenly thoughts and godly meditations may stirre vp their feruencie in prayer without which deuotion is cold dull and drowsie CHAP. XXI Of motiues and perswasions to Prayer THe tenth and last thing in the Treatise of praier 10 Motiues and perswasions to Prayer is concerning the motiues and perswasions whereby euery Christian may and ought to be perswaded to practise so holy and religious a dutie which motiues I take First from the testimonies of holy Scripture Foure Secondly from examples of holy and deuout men Thirdly from the necessitie of Prayer Fourthly from the benefit thereof Touching the first the Scripture maketh it manifest 1 Testimonies of Scrâ—pture that God requireth Prayer the Lord calleth vs to the performance of this dutie he biddeth vs call vpon him a Psal 50. 15. call vpon me saith the Lord in the day of trouble the Propher Esay saith b Isa 55. 6. seeke ye the Lord while hee may bee found call ye vpon him while he is neere This is the charge of our Sauiour Christ to his Disciples c Mat. 2â— 41. watch and pray S. Pauls exhortation to the Romanes is to d Rom. 12. 12. continue instant in Prayer to the Ephesians to e Ephe. 6. 18. pray alwayes with all prayer and supplication in the spirit to the Thessalonians to f 1. Thess 5. 17. pray without ceasing S. Iames saith g Iam. 5. 13. Is any among you afflicted let him pray And S. Peters exhortation is h 1. Pet. 4. 7. be ye sober and watch vnto Prayer Thus the Scripture exhorteth vs to Prayer Secondly examples of holy and deuout men may 2 Examples perswade vs to the practise of this dutie of Prayer Moses the man of God is i Exod. 32. 11. 12. 13. 31. 32. And Exod. 14. 13. 14. 15. Numb 21. 7. often found praying for the people when they had sinned against God Dauids psalmes are full of prayers praises and thankesgiuings vnto God Daniel is deuout in Prayer vsing to k Dan. 6. 10. pray three times a day Cornelius hath commendation that he was l Act. 10. 2. a deuout man and one that feared God with all his house which gaue much almes to the people and prayed to God alway The Apostles of Christ we finde m Act. 1. 24. 25. And Act. 4 24. 25. c. to 31. And Act. 6. 4. 6. often praying yea and we may find our Sauiour Christ himselfe not onely teaching vs to pray but also giuing vs an example of prayer in himselfe when he fed the fiue thousand with the fiue loaues and two fishes he first n Mat. 14. 19. looked vp to heauen and blessed and after that the people were filled and departed o Ver. 23. he went vp into mountaine apart to pray In his p Luk. 22. 41. 42. 44. â—agonie he prayed earnestly that the cup might be remooued from him And the seuenteenth Chapter of S. Iohns Gospell is nothing else but a heauenly deuout prayer which our Sauiour Christ maketh to his Father in the behalfe of himselfe that his Father would q Ioh. 1. 5. glorifie him in the behalfe of his Disciples that the Father would r Ver. 15. keepe them from the euill and Å¿ Ver. 17. sanctifie them through the truth and in the behalfe of them also t Ver. 20. 21. 22. 23. 24. which shall beleeue on Christ through their word that they all may be one and may be with the Lord where he is and may behold his glorie These are examples written for our instruction to mooue vs also to be carefull of performing this dutie of Prayer to call vpon the name of the Lord to pray vnto God and to prayse God Thirdly there 's a great necessitie of praying for 3 The necessitie of praying For First our want is verie great both in regard of temporall blessings and spirituall graces for concerning our temporall state when we were borne into the world we were naked destitute of cloathing hauing neither 1 Our want is verie great foode nor raiment For u 1. Tim. 6. 7. we brought nothing into this world as saith the Apostle And concerning our spirituall state we were x
that we should haue accesse vnto the throne of grace and should haue communication with the Lord. For as a meane subiect would count himselfe a happie man if he might finde such fauour with his Soueraigne Lord the King as that he might haue free accesse into his presence and libertie to make any lawfull request vnto the King with assurance that the King would heare him and grant his petition so a poore Christian whatsoeuer his estimation be in the world concerning his spirituall state is a happie man for he may haue free accesse into the presence of the King of heauen earth he may f Heb. 4. 16. come boldly to the throne of grace may obtaine mercie and finde grace to helpe in time of neede This exhortation to be deuoutly giuen to call vpon the name of the Lord and to be instant in prayer and supplication vnto God is verie necessarie to be practised of all high and low rich and poore one and other and verie expedient it is for Ministers to call vpon the people euerie where and to exhort them to be frequent and feruent in prayer especially in these euill dayes wherein deuotion with many is waxen colde and with some is fallen asleepe and had need to be awaked I haue shewed by the Scriptures that Moses Dauid Daniel Cornelius with diuers others that the Apostles of Christ yea and Christ himselfe haue beene all much giuen to prayer and I read of Iames g Gal. 1. 19. the Lords brother that with praying much and often h Geâ—ua ipsius in morem camelâ— sensum coâ—tactus amiserint Euseb l. 2 c. 23. his knees were waxen so hard by reason of kneeling much that they were as hard as camels knees so that he had no feeling of any paine when he prayed kneeling vpon his knees That was a happie age and those were blessed times for then men had hard knees and soft hearts but in these euill dayes its contrarie for manie in these our daies haue soft knees and hard hearts In those better times good men were as Cornelius was i Act. 10. 2. deuout men fearing God giuing much almes to the people and praying to God alway But in these dayes manie of vs come farre short of Cornelius his deuotion for he gaue much almes to the people and prayed to God alway I feare it may be truely said of manie amongst vs that they giue few almes to the people and pray to God seldome Wherefore if any haue hitherto beene negligent and slacke in performing this religious dutie of Prayer either publiquely or priuately let them pray and the Lord grant they may pray that the Lord would enflame their hearts with zeale and deuotion that hee would k Zach. 12. 10. powre vpon them the spirit of grace and of supplications and that hee would send his holy Spirit into their hearts to l Rom. 8. 26. helpe their infirmities To teach them to pray as they ought and to m Ver. 15. crie Abba Father And whosoeuer they are that haue alreadie addicted themselues to this holy and heauenly dutie of prayer let them bee encouraged to perseuere and pray that they may haue grace to be constant and to continue therein And now I conclude with the exhortation of Saint Paul n Coless 4. 2. Continue in prayer and watch in the same with thankesgiuing ioyning thereunto the like exhortation of Saint Peter o 1. Pet. 4. 7. the end of all things â—s at hand be ye therefore sober and watch vnto Prayer Now the Father of mercies and the God of all consolation confirme and strengthen our faith till the comming of our Lord Iesus Christ and grant that through his grace we may be brought to true and vnfained Repentance and that by the guiding of his holy Spirit we may walke in holy obedience to his heauenly will all the dayes of our life that we may sincerely deuote our selues to Prayer and calling vpon the name of the Lord that so at our last end we may be receiued into the Celestiall Paradisc through the merits of Iesus Christ our Lord and onely Sauiour Amen ⸪ Deus qui dedit velle dedit etiam perficere Benedictus Deus FINIS
materiall Churches are the 2 Against those which profane the house of God by any disorder places of Gods worship this reprooues those who prophane the house of God by any manner of disorder For this cause our Sauiour Christ was displeased to see the Temple of the Lord prophaned by those that sold Oxen and Sheepe and Doues and changers of money insomuch that he made a f Iohn 2. 15. scourge of small cords and droue them all out of the Temple And S. Marke saith that hee g Marke 11. 16. would not suffer that any man should carry any vessell thorough the Temple And yet this Temple was not the Sanctuary but onely the Court of the Temple which Christ would not haue to be prophaned Thirdly here they are reprooued who are backward 3 Against those who will not willingly contribute to the maintenance reparation of the Church and vnwilling to contribute to the necessarie maintenance and reparation of the materiall Church Dauid that holy man of God did purpose such was his zeale to build a house for the Lord for he reasoned thus h Sam. 7. 2. I dwell in a house of Cedar but the Arke of God dwelleth within curtaines This saying of Dauid is verified with many in many places of our Land though they cast not so farre as Dauid did neither haue hearts so zealously affected as Dauid had for many men build faire and goodly houses for themselues but build whatdoe I say build repaire not the houses of God which are built to their hands and many men are careful enough to beautifie and adorne their owne houses with great cost but care not in what case the house of God be They dwell in their i Hagg. 1. 4. sieled houses and suffer the house of God to lye wast Let such men search their owne hearts and they shall finde that they come farâ—e short of Dauids zeale to the house of God CHAP. XI Of the priuate place of praier where of domesticall or Houshold praier and also of Secret praier in the Chamber or in any secret place AS publique praier hath ordinarily a certaine set 2 The priuate place of prayer Twofold place the house of God so hath also priuate praier and the place for priuate praier is twofold The one domesticall in the house with the familie the other secret in the chamber or in any other secret place In the house First of domesticall or houshold praier In handling whereof I will Therein Two things First shew to whom this dutie chiefely belongeth Secondly vse reasons to perswade thereunto For the First The performance of houshold praier 1 To whom the performance thereof chiefely belongeth namely to the Master of the house together with the familie is a dutie chiefely and principally belonging to housholders to Parents and masters of families As vpon the Lords day Parents and masters of families are bound not only to come to the house of God themselues but likewise to bring with them their children and seruants to the publique worship of God so likewise in the house Parents and Masters of families are bound morning and euening and at all times of the day when they receiue their meate to pray to God and to praise God either themselues if they haue knowledge and abilitie to performe the same or else to see it performed by some other and that through their default praier and thanksgiuing be not omitted And that for these reasons And that First This is our daily seruice and spirituall sacrifice 1 In regard of order and to auoid confusion in the familie morning and euening to call vpon the name of the Lord to pray vnto him and to praise him in the morning before we beginne our worke at our meales when we receiue our meate and at night when we haue ended our busines before we say vs downe to sleepe now there ought to be an order for the obseruing of this seruice and worship of God and to whom in all the family should this care and dutie belong to see this seruice performed but to him who is the head of the house so then the care of the performance of this dutie lies principally vpon the master of the house in regard of order and to auoide confusion in the familie Secondly this dutie of worshipping God and doing 2 Parents and masters of houses are so charged and commanded him seruice priuately in the house is a dutie wherewith Parents and masters of families are charged Moses the the man of God exhorting the Children of Israel to obedience directeth his speech to the heades of the houses the masters of families saying These words which I command thee this day shall be in a Deut. 6. 6. 7. thine heart thou shalt teach them diligently vnto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp So the obseruation of the Sabbath lieth chiefely vpon all heads of houses and masters of families they must not only sanctifie the Sabbath themselues but likewise see that their children and seruants doe sanctifie it for it s said Remember the Sabbath day to keepe it holy c. In it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant c. Now the Sabbath is sanctified not onely by reading the Scriptures hearing the word meditation c. But likewise by praying and praising God and that not only publiquely in the Church but also priuately at home where Parents and Masters of families haue the chiefe command Wherefore I conclude that the care of performing the dutie of praying b Exod. 20. 8. 9. 10. and praysing God in the familie belongs to the master of the familie 2 Reasons to perswade to Hous Now the reasons which may perswade all parents house-holders to the practise of this dutie are these First Examples of holy and good men Abraham receiueth 1 Good men haue vsed it this commendation from the Lord c Gen. 18. 19. I know him that he will commaund his children and his houshold after him and they shall keepe the way of the Lord. Abraham had care to instruct his children and seruants in the wayes of the Lord and to teach his houshold how to worship God When Abraham pitched his tent on the mountaine on the d Gen. 12. 8. East of Bethel there he builded an altar vnto the Lord and called vpon the Name of the Lord. That is as e Muscul in Gen. 12. some expound it he called together his house holde and there instructed them concerning the true worship of the true and onely God he prayed with them and offered sacrifice to the Lord. Ioshua hath this worthie saying to the children of Israel f Iosh 24. 15. choose you this day whom you will serue whether the gods which your fathers
serued that were on the other side of the flood or the gods of the Amorites in whose land ye dwell But as for me and my house we will serue the Lord. Now this is one principall part in the worship and seruice of God to pray to the Lord and to call vpon his name For this cause those housholds and families which haue made conscience of worshipping God in their houses haue beene called Churches as the houshold of Priscilla and Aquila is called by the name of a Church g Rom. 16. 3. Greet Priscilla and Aquila h Ver. 5. likewise greet the Church that is in their house The second reason I take from the necessitie of performing this dutie Praier in our houses is necessarie to be vsed for Houshold praier is necessary For First without Praier we can expect no blessing nor be assured of any good successe vpon our labours and businesse which we take in hand wherefore it is said in 1 Without praying to God we can looke for no blessing vpon our labours the Psalmes * Psal 127. 1. 2. Except the Lord build the house they labour in vaine that build it except the Lord keepe the Cittie the watch-man waketh but in vaine It is vaine for you to rise vp early to sit vp late to eate the bread of sorrowes for so he giueth his beloued sleepe The meaning is that the affaires the labours businesse which men take in hand doe not prosper except the Lord giue a blessing to their labours and the meanes to procure a blessing is by praier In the morning before we begin our worke to pray to the Lord for a blessing and in the euening before we lie downe to praise God for his blessings S. Iames tells vs that l 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 m Jam. 4. 2. 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 Giuing vs to vnderstand that if we would haue any blessing from God we must aske it at Gods hands we must pray to God and call vpon the name of the Lord. Secondly Families that call not vpon the name of the 2 Families that call not vpon the name of the Lord are heathenish and subiect to Gods wrath Lord are noted to be heathenish and the wrath of God hangs ouer them which the Prophet Ieremie sheweth saying n Iere. 10. 25. powre out thy furie vpon the heathen that know thee not and vpon the families that call not vpon thy name He saith two things first they that doe not call vpon the name of the Lord are like to heathen men which know not God secondly he lets all such as doe not call vpon the name of the Lord know and vnderstand that they are in a verie fearefull and dangerous case for the furie and wrath of God hangs ouer those countries cities and townes ouer those houses and families that call not vpon the name of the Lord. Now whereas houshold prayer ought to be vsed and is so necessarie as hath beene shewed the consideration Vse hereof serues to reproue those who neglect and omit Against those who neglect house-hold prayer this dutie o Gen. 12. 8. Abraham in the place where he pitched his tent there he builded an altar vnto the Lord and called vpon the name of the Lord. All men are for the most part carefull enough to prouide them houses but when they haue built them houses they are not carefull with Abraham to build an altar they doe not set vp the worship of God in theiâ— houses This is held by some to be too much adoe and they that vse prayer in their houses are thought by some to be too precise and many are afraid if they should vse Praier in their houses lest they should be accounted so too this hindereth manie from the practise of this religious dutie But consider ô man in what a dangerous case thou art if thou doest negligently omit or wilfully contemne this godly and religious dutie for thou canst looke for no fauour from God nor expect any blessing vpon the labours busines which either thou or any of thy houshold goeth about except that supplications and praiers be made vnto God And what fearest thou nothing the wrath and vengeance of God which hangeth ouer thee and thy house as long as thou callest not vpon the name of the Lord O consider these things and repent of this neglect Wherefore if any one hath altogether omitted this dutie let him now at the length with Abraham build an altar to the Lord let him set vp the worship of God in his house and call vpon the name of the Lord. If any one hath beene negligent in performance of this dutie let him repent of that neglect and be more diligent in the practise of the same and whosoeuer doth vse it let him be encouraged to be constant in the same Knowing this that no man shall serue the Lord in vaine but as the Prophet Malachie saith the day shall come when ye shall p Mal. 3. 18. discerne betweene the righteous and the wicked betweene him that serueth God and him that serueth him not And this of domesticall or houshold Prayer The second place for priuate Prayer is the secret place 2 The secret place for â—ecret Prayer for as there is a publike place for all the Congregation to pray together which is the Church and as there is a place for the houshold and familie to pray together which is euery mans owne house so there is a more priuate and secret place for a man to pray alone which is his chamber or closet or any other secret place Of this place our Sauiour Christ speaketh enioyning vs to pray in secret q Mat. 6. 6. When thou prayest enter into thy closet when thou hast shut thy doore pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Now this place of Prayer is said to be secret First because a Christian may be in his chamber closet or other secret place so priuate to himselfe that no eye of man can see him neither any eare of man heare him onely God seeth and heareth him Secondly because there a sinner may without feare or shame make knowne vnto God the verie secrets of his heart may powre out the griefes of his soule before the Lord and not be ashamed to confesse his sins whatsoeuer they are how fowle soeuer they be how hainous or how grieuous soeuer they be Because the Lord hath promised that the Prayer which is made in secret the Father which seeth in secret will reward it openly And yet he that prayeth alone in secret if he pray in sinceritie and truth of heart is not alone for God is with him