Q. How doth hee saue vs from sinne A. By deliuering vs from the guiltinesse of sinne 1. Iohn 17. And secondly by freeing vs from the power of sinne that it raigne not in vs Ioh. 8. 24. Q. How doth Christ saue vs from the punishment of sinne A. First by deliuering vs from the wrath of God that was kindled against vs 1. Thess. 1. 10. Secondly by deliuering vs from the clamours and cryes of our owne guiltie conscience which continually accuseth vs Rom. 5. 1. Thirdly by deliuering vs from the paines of Hell Rom. 8. 1. Fourthly by deliuering vs from the power of the Deuill who before ruled vs as a Lord Heb. 2. 14. Q. What is the meaning then of these words I beleeue in Iesus A. The meaning is that I beleeue there is a life and Saluation in Iesus Christ for all that come vnto him And that as he is Iesus so I shall finde him a Iesus that is a Sauiour to saue me from sinne and all the punishments due to it So that though I be a sinner yet through the Spirit of Christ working in me I shall sinne euery day lesse then other and through the Lords mercy I shall not come into condemnation for any of those sinnes which through frailty and weakenesse I commit Q. What is the second title of our Sauiour A. Hee is called Christ who was annoynted and it is the same that Messias is in Hebrew Ioh. 4. 25. Q. How was Christ annoynted A. Not with bodily oyle as the Kings and Priests and Prophets were in the old Law but with the holy Ghost the Spirit of God without measure being poured on him Acts 10. 38. Q. Whereunto was Christ annoynted with the holy Ghost A. To bee the King the Priest and Prophet to his Church Q. Why is Christ said to bee the King of the Church A. Because it is gouerned by the Law of Christ and secondly because it is defended by his power against the rage of the deuill of sinne and of all the enemies that oppose it Luk. 1. 32. 33. Q. Why is Christ said to be the Priest of the Church A. First because hee hath made an attonement for it offring vp his owne Body vpon the Altar of the Crosse. And secondly because he maketh intercession in Heauen continually intreating God for the peace and safetie of it Heb. 24. 25. Q. Why is Christ said to be the Prophet of the Church A. Because hee hath reuealed the royall will of God vnto his people sometimes by his owne mouth and sometime by the ministry of the Prophets and the Apostles fitted and enabled by his Spirit thereunto Acts 3. 22. Q. What is the meaning then of these words I beleeue in Christ A. The meaning is I beleeue that our Sauiour Christ is the true Messias the Lords annoynted hee that was ordained of God to bee the King Priest and Prophet of our Church the King to rule it the Priest to purge it and the Prophet to teach it Q. Why are wee called Christians A. Wee are called Christians of Christ because all true Christians are members of Christ and in some measure partakers of his annoynting so that wee are Kings and Priests and Prophets too Acts 11. 26. Q. How are all true Christians Kings A. They are Kings ouer their owne hearts to command them of God and ouer their owne corrupt affections to subdue them and keepe them vnder that they raigne not in them Rom. 1. 6. Secondly because all the comforts of this life and the life to come belong vnto them Qu. How are they Priests A. They are Priests to offer vp their owne bodyes and soules by holy seruice vnto God And secondly to intreate God for themselues and their brethren 1. Pet. 2. 5. Q. How are they Prophets A. They are prophets both to stand out vnto the death for the maintainance of the truth and also to teach that which they know to others that knew it not Acts 2. 17. Qu. What thinke you of those who doe not so A. Howsoeuer they carry the name of Christians yet indeed they be none but meere hypocrites and dissemblers whatsoeuer they pretend Q. What are wee to beleeue concerning the Person of Christ A. Wee are to beleeue two things 1. That hee is very God 2. That hee is very man Q. How doth the Creed shew him to be God A. First because he is the Sonne of God For as hee that is the Sonne of naturall man must needs be a man So he that is the naturall Sonne of God must needs be God And therefore he is called the mighty God Isay 9. 6. the blessed God Rom. 9. 6. and the true God 1. Ioh. 5. 20. Q. Why was it needfull that Christ should be God A. Hee that must redeeme vs must beare the infinite wrath of God But no creature in Heauen or Earth was able to beare the infinite wrath of God and to rise vnder it And therefore none but God was able to redeeme vs Iob 9. 13. Qu. What is the second Reason A. That the death of Christ might be of infinite value and of infinite price to redeeme vs. For it was more that God was scourged that God was nayled to the Crosse that God was killed for vs then if all the Angels and men in the world had suffered Act. 20. 28. Qu. What gather wee of this that Christ is God A. That if Adam being but a man was able to condemne vs much more Christ being God is able to saue vs Rom. 5. 17. Qu. How is Christ said to be the onely Sonne of God seeing all the faithfull are so also A. Christ is the onely Sonne of God by Nature and wee are the sonnes of God by Adoption and Grace Christ is the Sonne of God because he was borne of God And we be the sonnes of God because it pleaseth God in fauour to accept vs for his sonnes Psal. 8 15. Qu. What is the second Title whereby it is shewed that Christ is God A. In that hee is called our Lord. For God is our onely Lord Deut. 8. 14. and therefore seeing he must bee acknowledged to be our Lord he must also bee acknowledged to bee our God Ioh. 20. 28. Q. Why is Christ called our Lord A. Because the godly ones are ruled by him the wicked euer labouring to shake off their yoake Luk. 19. 14. Secondly because he ruleth for our good wee hauing the whole fruite and benefite of his gouernment in the world Deut. 33. 26. Q. What is the meaning then of these words I beleeue in Iesus Christ our Lord A. I beleeue that he was but a bare man but the Sonne of God that came to redeeme the world euen he that ruleth with all power both in Heauen and in Earth and therefore is most mighty to saue all those who by true faith flie vnto him Qu. Why was it needfull that Christ should bee man A. Because he could not suffer in his diuine Nature First and therefore
vs any good For what shall it profite a man to haue a mountaine of gold and yet to carry a fire-marke in his soule the brand and marke of a condemned man and to know that whensoeuer he goes hence hee goes damned to the deuill Math. â—6 26. Q. What learne we by this A. That euery Christian man and woman must make it their chiefest study and their chiefest care to finde Mercy and fauour with God in the forgiuenesse of their sinnes rather then to inioy ten thousand worlds without it Q. What is the second reason A. Our sinnes are so many and so grieuous against the Lord that wee are not worthy of one morsell of meate to put into our mouthes yea wee deserue euen to bee starued and famished vpon the face of the earth And therefore because our sinnes are the barre and stop that let and hinder Gods blessings from vs therefore wee pray God to forgiue our sinnes that the true hindrance of our comforts being taken away all his blessings in most rich and plentifull sort may flowe vnto vs Ier. 5. 25. Qu Why are our sinnes called debts A. Because as a debt bindes a man either to satisfie the partie or to goe to prison So our sinnes binde vs either to satisfie Gods Iustice or to goe to hell Qu. What learne wee from hence A. First that wee are all in the Lords debt and it is not some dribling somme that wee owe him but a thousand Talents at the least more then wee and all the friends wee haue be able to discharge Secondly that vnlesse God be contented for them wee are sure to goe to hell where wee shall endure not a moneths or a yeares imprisonment But wee shall lye bound in the chaynes of horror and darknesse as long as there is a God in heauen to reuenge our sinnes and the Deuill in hell to torment vs for them Thirdly that there is no way to deale with God but onely by intreaty and by request Wee cannot choppe and change with him as the Pope thinkes Lord I haue so many sinnes and here are so many good deeds for them But wee must begge our pardon and become humble sutours to the Throne of grace that God for Christs sake would shew Mercy vpon vs. Fourthly that we shall finde the Lord ready for to yeeld vnto our sute especially seeing the Lord Iesus who sitteth at the right hand of God is an Intercessour for vs Q. Must wee pray thus euery day A. As wee pray euery day for our daily Bread so we must also pray daily for the pardon of our sinnes The pardon of our sinnes being as needfull euery day as the bread that wee liue by Qu. What may this teach vs A. That wee sinne euery day howsoeuer God shall blesse vs or punish vs or teach or touch vs with his Spirit yet wee know aforehand that wee shall sinne tomorrow and the next day and so euery day to our dying day Secondly that wee sinne often euery day and therefore wee speake in the plurall number Forgiue vs our sinnes as hauing many sinnes to be forgiuen And though wee bee able to discerne but a few of our sinnes yet our ignorance is the greater who sin many times when wee thinke we doe not sinne Thirdly that as wee sinne daily so it must be our care euery day to make euen with the Lord that wee come not with after reckonings with sinnes of 10. 20. or 30. yeares old not repented of but that euery day wee reconcile our selues to God for the sinnes of that day that whensoeuer wee shall die wee may haue but the sinnes of one day Q. What is meant by these words For euen wee forgiue them A. They containe 1. A Comfort 2. An Instruction Qu. What is the comfort A. That if wee who are full of hatred and reuenge can forgiue our brethren much more wil the Lord who is full of Mercy and compassion bee ready to forgiue vs. For wee are not to thinke that wee can goe beyond the Lord in any grace and therefore if wee can loue him that loues not vs and passe by many wrongs wee may well thinke wee shall finde the Lord much more fauourably inclyned to vs. Q. Is our forgiuenesse a cause why God forgiues vs A. No For if wee forgiue our brethren some little fault that is no reason why God should forgiue vs our huge and mightie sinnes But the Lord addes this as a sure testimonie of our soules that if we who haue but a drop of Mercy can forgiue our Brethren much more will the Lord who is euen full of goodnesse forgiue vs. Q. What is the Instruction A. That wee shall neuer finde fauour at Gods hands till such time as our brethren finde loue and mercy and good dealing at our hands For looke what wee bee to others when they offend vs the same wee shall finde God to vs when wee offend him Q. Whom doth this Doctrine condemne A. First it condemneth those who wil vse extremity to their brethren that will not by any meanes bate of their right but eagerly pursue euery aduantage they can get against them Secondly it condemneth those that will say they forgiue and forget and yet notwithstanding the memorie of it is most quicke in their hearts and vpon euery little occasion they breake out againe Alas doe wee looke for such forgiuenesse at Gods hands how is it then that our Brethren can finde no better at our hands Thirdly it condemneth those that can bee content to forgiue some small offences of their brethren but if it touch them somewhat neere in their goods or names oh then the matter is heynous and so preiudiciall it toucheth vs so deeply that it may not in any wise finde fauour at our hands Why alas our brethren cannot commit any so grieuous offence against vs but wee commit farre greater against the Lord and therefore as wee except against them so wee may well looke the Lord will except against vs. Q. What doe wee pray for in the sixt Petition A. Wee pray for strength and grace against sinne Q. Why are there two Petitions for the Soule and but one for the Body A. The Lord would teach vs thereby that our care for heauenly things should be twice so much as our care for earthly and therefore where wee are once vpon our knees for the blessings of the body wee should bee twice vpon our knees for the blessings of our Soules Qu. How doth this Petition depend vpon the former A. In the former Petition we prayed for the pardon of our sinnes that be past and now wee pray for grace and strength against those euills that be to come Q. What learne wee by this A. First that none are more subiect to Tentations then the godly For of all men they are most layd vnto sinne will bee euer nibling and the diuell will labour mightily to regaine his hold Secondly that it is not enough to haue our sinnes pardoned
coldly from vs without heart or life because wee stand not strongly perswaded in our hearts that wee shall fare the better for our prayers and shall neuer returne emptie handed from the Lord. Q. What are the Reasons A. The first is taken from the kingdome or gouernment of God q. d. Lord thou art our king And therefore as it is for the glory of a King that his Subiects bee in good state safe from their enemies and abounding with all good things So thou Lord shalt much commend thy selfe and thy gouernment to the world if thou prouidest well and sufficiently for vs who bee the worshippers and seruers of thee Q. Is this consideration so full of comfort A. It must needs yeeld all the children of God great comfort that the kingdome is come into their Fathers hand and hee hath taken vpon him the care and the prouision for them who sitteth at the sterne of the world and doth whatsoeuer he will both in heauen and earth Psal. 97. 1. Q. What is the second Reason A. The second is taken from the power of God q. d. Lord I haue asked nothing but thou art able to giue it My wants bee not so many but thou art able to supply them My sinnes bee not so great but thou canst for giue them My enemies bee not so strong but thou canst subdue them I therefore cannot but haue great hope seeing it is in thy power and hand to doe mee good Q. What is the third Reason A. The third is taken from the glory of God Indeed if wee pray not then it is our fault if wee speed not well But if wee pray in Faith and reuerence and make our requests known vnto the Lord then it shall bee for the Lords honour to be as good as his word and hee shall get himselfe great praise in the world by hearing the poore and weake prayers that bee made vnto him Q. What learne wee by this A. That the Lord hath ioyned his owne glory with our good and therefore will heare vs and blesse vs if it bee but to hold vp his owne estimation and honour in the world Ezek. 36. 22. Q. What other sense doe these words yeeld vs Thine is the Glorie A. Whatsoeuer gift or Grace thou shalt bestow vpon vs wee will wholly imploy it to thy honour wee will rather seeke thy glory then our owne praise or peace or pleasure in the good vse of it Psal. 81. 8. Q. What learne wee by this A. That seeing wee aske health and peace and plenty to this end that wee may glorifie God the better that when wee haue these things wee bee not found to bee farre lesse carefull of it then before we had them Deut. 32. 15. Q. What else doe you note in these Reasons A. That all the Reasons bee from without vs and none from within vs there being nothing in the best of vs in the merit and worthinesse whereof wee may thinke to bee hear whatsoeuer enclines the Lord to heare vs it is chieflly and wholly in himselfe and not in vs Dan. 19. 18. 19. Q. What is that other meanes of strengthening Faith A. The Sacraments Q. Whence haue the Sacraments their name A. Of the Latine word Sacramentus which signifies an oath whereby Souldiers were woont to binde themselues to be true to their Captaines So in the Sacraments wee sweare and binde our selues to bee true and faithfull seruants vnto Iesus Christ. Q. What is a Sacrament A. It is a visible signe of inuisible Grace So that in euery Sacrament there are two things The visible signe that we may see And the inuisible Grace that wee cannot see As in Baptisme there is a washing of the body and there is washing of the soule The washing of the body with water a man may see But the washing of the Soule with the Blood of Christ he cannot see So in the Lords Supper there is a feeding of the body and there is a feeding of the soule The feeding of the body with Bread and Wine hee may see But the soule with the Body and the Blood of Christ hee cannot see but by faith Q. What is the vse of a Sacrament A. To confirme our faith by that which wee see in the truth of that which wee doe not see As in Baptisme the washing of the Body with water assureth our hearts that our soules are likewise washed with the blood of Christ. And the receiuing of Bread and Wine in the Supper is an euidence that the Body and Blood of Christ is as truly receiued by faith Rom. 4. 8. Q. What is the visible signe in a Sacrament A. It is the outward Element together with those Ceremonies that are vsed about it As in Baptisme water and the pouring on of water In the Lords Supper Broad and the breaking and taking and eating of it Q. What is the Invisible Grace A. Christ 〈◊〉 all his benefites as truly offered to ouâ— hearts and soules is the outward Elements are to the body Galat. 3. â—7 Q. What learne wee by this A. Two things First that wee receiue no more in the Sacraments then wee doe in the bare preaching of the word For the same Christ and the same Benefites are tendered to our faith in both onely the signification is more liuely in the Sacraments and the promises of Grace more particularly applied Iohn 1. 12. Secondly that the old Fathers receiued the same Grace by their Sacraments that wee doe by ours for they receiued Christ. Q. How many Sacraments are there A. Two Baptisme The Lords Supper Q. What is the outward signe in Baptisme A. Water and the pouring on of Water Q. What is the signification of it A. As the Water poured on the body washeth away the filthinesse of the flesh So the blood of Christ being poured vpon the soule washeth away the filthinesse of sinne Q. What sinne haue children of a day old A. They haue Originall sinne which is a secret naughtitinesse of nature whereby they are wholly giuen and inclined to that which is euill Isay 48. 8. Q. How is this taken away in Baptisme A. In Baptisme wee receiue the Spirit of Christ and this Spirit workes vpon our hearts renewing them and enclining them to better things and euery day by little and little preuailing and getting strength and ground of those corruptions that are in vs Tit. 3. 5. Q. May Children bee saued that dye without Baptisme A. Vndoubtedly they may For God hath not tyed his Grace to the Sacraments but that many times hee workes without them And therefore it is not the want of Baptisme but the contempt of Baptisme that bringeth danger Act. 10. 44. 47. Q. What proofe is there of it A. Circumcision was as straightly required in the old Law as Baptisme is in the New Testament Gen. 17. â—4 But children that dyed without Circumcision might bee saued As namely those that dyed before the 8. day And therefore Children may be saued without Baptisme
the physicke is alwayes tempered to the stâ—ength of the diseased but the longer it is deferred the more dangerous is the cure So it is with vs for our sinnes wee must haue the Physicke of Repentance cure vs according to the measure of our sinnes as I haue shewed If a man haue made himselfe a great burden to carry and should assay it on his backe and so hee findes it vneasie and to presse him very much if he should then throw it downe and put a great deale more vnto it and then begin to lift it againe but vpon the second tryall finding it heauier then before if hee should fall in a great rage till hee adde twice as much strength and labour to carry it the lighter would wee not thinke such a one foolish thus wilfully to increase his burden so is it with the children of this world because they finde Repentance somewhat vneasie at first they cast it from them and by that time they come againe hauing added more sinnes and made their burden heauier they are compelled to their greater sorrow and greater Repentance to wrastle with so grieuous a burden at a wondrous great disaduantage The Fifth Reason why early Repentanâ— is better then late is Because it is more pleasing vnto God for hee for the most part reckoneth more of an old disciple then of a new As wee see in experience vsually one will make more account of an old seruant then of a new hee will commit more trust to him and bee more familiar with him Euen so the Lord makes more reckoning of an old Disciple then of a new wherefore by all these reasons wee may see that early Repentance is better then late And therefore now let vs doe as it is said 1. Chron. 22. 16. Arise therefore and bee doing the Lord will be with thee So seeing wee haue so many sinnes to repent vs of and that God must haue the temple of our soules new built and re-edified let vs vp betimes and be doing with our Repentance As Pro. 3. 28. Say not vnto thy neighbour goe and come againe tomorrow but giue when thou hast it by thee So say not vnto God when he offers thee Repentance goe and come againe I will listen to this another time but listen while it is time and refuse not mercie when it is so neere thee Wee see that in the practise of men they cannot indure to bee put off from day to day in those things they desire to haue but they will take it as an iniurie done vnto them So the Lord takes it as a great iâ—iurie and wrong done vnto him when men put off their repentance from day to day The common course of the world is to deferre Repentance vnto the day of death thinking that to be the fittest time for it But such are deceiued for of all other times this is the worst for it and that because of two impediments 1. One in Nature 2. The other in Grace The first impediment in Nature is The Dolour and paine wherein the partie at that time is for when paines bee vpon a man how vnfit is he then to repent when it is tedious and irksome to speake or heare any noyse O how vnfit is a man then to set all his sinnes in order before him to sorrow and mourne for them and that hee hath offended by them so gratious and good a God In this case it befalls vnto many at such times as it did with the Israelites Exod. 6. 9. Moses told them that the Lord would bring them out of Egypt that hee would take away the burdens from their shoulders and that hee would bring them into the land of Canaan which hee had sworne vnto their Fathers to giue vnto them But the text shewes That they did not hearken vnto Moses for the anguish of spirit and because of the cruell bondage they were in So for the most part when paines and sicknesse are vpon one hee is not fit to listen vnto any good counsell or admonition that any one can bring him be it neuer so comfortable vnto others therefore the time of death is a most vnfit time for the beginning of Repentance Secondly Because the time of death to a naturall man vntill hee hath repented is of all other times the most terrible and fearfull Vntill hee haue obtained the assurance of the forgiuenesse of sinnes and that heauen and happinesse belongs vnto him If a Physitian should come to take away a legge or an arme from a man what a fearfull thing would it bee how much more fearefull to a naturall man is death which comes not to take away a legge or an arme onely but to rent body and soule asunder to bee at last tormented for euer So that when death comes with so dolefull an errand to seperate two old friends this time must needs bee a most vndisposed season to repent in Thirdly Because of worldly Cogitations as the disposing of wife and children house and lands and other goods all these must needs hinder the motions of Repentance As if a man haue a candle lighted in a Mine vnder the earth if it bee neere or vnder a dampe this will come and put out the candle So when in the time of sicknesse there is a candle lighted of good motions and meditations of Repentance then these new mutinous cogitations enter in to thinke what shall become of wife and children this and that friend and how to bestow our goods these like a dampe extinguish the good thoughts of Repentance The fourth is That God then ordinarily punishes our neglect of this duty in our health with hardnesse of heart on our death-beds As it is Pro. 1. Because hee called then to vs and wee would not answer therefore we call vnto him and he will not answer vs euen when our feares come like a whirlewinde and our desolation posteth vpon vs. O saith Christ to Ierusalem Would to God thou hadst knowne in this thy day the things which belong vnto thy peace but now they are hid from thine eyes Worke saith our Sauiour to the Iewes whilst it is called to day for the night commeth in which no man can worke So that this night time of sicknesse is of all times the most vnfit to repent in when God may iustly leaue vs comfortlesse because wee would not ere that time hearken to the words of instruction and walke in new obedience 2 The Impediments of Grace At that time may bee these First God may deny vs the meanes to worke Faith and Repentance in vs our comforters and helpers then shall be silent tongue tyed or absent when wee most wish desire and languish for comfort and helpe then one of a thousand may be denyed vs. Secondly Though hee doe giue vs meanes yet it may bee hee will not blesse them or make them powerfull and effectuall vnto vs. And though hee doe blesse the
ESSEX DOVE PRESENTING THE VVORLD WITH A FEVV OF HER OLIVE BRANCHES OR A taste of the Workes of that Reuerend Faithfull Iudicious Learned and holy Minister of the Word Mr. IOHN SMITH late Preacher of the Word at Clauering in ESSEX Deliuered in three seuerall Treatises viz. 1 His Grounds of Religion 2 An Exposition on the Lords Prayer 3 A Treatise of Repentance VPRIGHTNESSE hath BOLDNESSE 1 TIM 3. 16. And without Controuersie great is the Mystery of godlinesse God manifested in the Flesh Iustified in the Spirit seene of Angels Preached vnto the Gentiles beleeued on in the World receiued vp into Glory LONDON Printed by A. I. for George Edwardes and are to be sold at his house in the Old Baily in Greene Arbor at the figne of the Angell 1629. TO THE RIGHT HONOVRABLE THOMAS Lord COVENTRY of ALESBOROVGH Lord KEEPER of the Great Seale of England and one of his Maiesties most honourable Priuy Councell c. And to his Right Honourable and Noble Lady ELIZABETH c. Lady COVENTRY all happinesse Right Honourable AS there is nothing which doth more beautifie and adorne this great admirable frame of Heauen and Earth then the wonderfull variety of those rarities created in and about the same in so many subiiects of diuers kinds of things whereof they subsist So amongst those varieties nothing is so wonderfull as the seuerall gifts proceeding from that All-quickening Spirit of God which as at first It moued vpon the waters cherishing vpholding and quickning that rude vndigested great formelesse lumpe vntill by Diuine power it had animated that and all things therein contained setting them in their most beautifull formes breathing as naturall life in man so at length a more abounding spirituall life which should vent and diffuse it selfe in so many thousand seuerall gifts and excellencies as in a maner there are seuerall Christians especially in the Ministers of the Word whose lippes as they preserue knowledge so haue they their seuerall abilities some to cast downe raise vp intreat perswade conuince instruct threaten insinuate reforme illustrate explaine open divide and conueigh truthes to the seuerall capacities of their hearers In which the Author of this Booke a man well known to your Honours being so excellently sometime adorned with a compound of these and many moe gifts in most whereof hee excelled that the memory of so pious painfull and learned a man of God might not be forgotten I aduentured to shrowd this booke vnder your Honours wings of protection to receiue some lustre and countenance by your fauour clearing the obscurity thereof in place of the curious hand of the most worthy Author now dead who as he was and his Name and Fame I hope yet is and euer will be precious in your sight So I hope the Relation hee sometime had with some of yours and estimation from you would purchase me easily a pardon for this intruding boldnesse whereby I haue assayed to declare my selfe euer Your Honours in all humble duty bound I. HART To the Reader I Know not what Apologie to make for my selfe that now in the copious multiplicity of Treatises of this nature I should yet thrust forth more as though I could be a poore meanes to bring vnto thee any new matter which by some former Worthy had not beene said before And surely this had almost discouraged me vntill I called to mind the speech and counsell of a Right Reuerend Father of the Church yet aliue which was That if a thousand seuerall men had all written on these seuerall subiects yet he could wish them all Printed For said he though all doe agree in the maine yet should we see a different carriage of elegancy and variety of the same spirit in the diuers distributions amplifications and prosecutions of the same subiect Whereby at least this profit would come that the soule might now and then be rauished in the admiration of the rarities of that Wonder-working-spirit which so diffuseth it selfe in choyce of excellent abilities all exquisite and diuers among such multitudes of seuerall men This with the delight I tooke in reading trimming and writing them out with very much adoe together with the desire I had to doe some poore seruice to the Church and perpetuate the memory of the All-deseruing most worthy and learned Author sometime my deare friend imboldened mee to venter them vnto thy view at the request of his somtime deare Wife and Executrix I beseech thee therefore fauourably to censure what is done accepting the same in good part from him who chused rather to present thee with a few Crummes which fell from this Holy mans Preaching then altogether bury in silence with him his Words and Workes True it is he wrote an infinite intricate exceeding small abreuiated hand out of all hope and possibility to be read a fault yet incident to too many good Preachers whereby they robbe Posterity of their Labours by reason whereof these three Treatises mangled as they are were with much adoe by a painfull Writer and other helpes fetcht as it were out of the fire and so brought to this imperfect perfection The former two by him were neuer intended for the publike view onely that of Repentance with his owne Epistle he had appointed for the Presse at our earnest intreaty but left it vnfinished to his mind Therefore if therein thou findest any thing pleasing for thy good and so canst measure Exvngue Leonem iudge if the Eccho of his voyce the traces of his foot-steps be such in scattered vnperfect Notes what were those sweet and Excellent Straines of Learning and Piety wherewith he was most Plentifully indowed and wherewith this Booke had beene more abundantly stored if his exact curious hand had limned it out for this vse Much more I might say of him but why should I seeing it were but to extenuate the worth of such a shining and a burning Lampe by labouring to expresse that which was vnexpressable and which my ignorance was neuer able to reach or search into Onely my request vnto thee now is to forgiue my weakenesse and those mangling mistakings which by my ignorance and want of iudgement to disposâ— aright are found therein assuring thy selfe I meant well though I could not reach the Altitude of the Author as I wished nor amplifie his breuities as not daring to meddle with Apelles vnfinished Picture which great fauour shall bind me yet further to ayme at thy good remaining in the meane time Thy seruant in Christ Iesus I. HART An Alphabeticall Table to this worthy Worke Wherein we would intreat the Reader to take notice of this one thing to wit that this Booke is diuided into three seuerall Treatises and therefore the Table is made accordingly as for instance where you see T. 1. that stands for Treatise 1. T. 2. that stands for Treatise 2. T. 3. for Treatise 3. And P. stands for the Page of that first second or third Treatise A. ADoption How wee are adopted Treatise 1. Page 19.
greatest enemies No man will doe so much for his friend as God doth for his foes Wee came into the world with neuer a penny in our Purse with neuer a sheare in our Barnes with neuer a sheepe in our folds with neuer a Coate on our backe and yet the Lord hath filled our liues with great abundance Thirdly in sparing of our 〈◊〉 and that diuersly First in hiding many of our sinnes from the eyes of the world For if the world knew as much by vs as God knowes the best man that liues would blush to shew his face Secondly in giuing vs a time to repent for if God should damne euery sinner so soone as hee sinnes against him wofull were our case for none would be saued it is Gods mercy that wee liue and breathe vpon the Earth being guiltie of so many rebellious mutinies and treasons against our heauenly King as Ieremtah saith Lament 3. 22. Thirdly in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore he tries key after key till he hath tryed euery key in his bunch So God hath tryed by Mercy and tryed by Iudgement he hath tryed by pouertie and tryed by plenty because he would gladly by some meanes bring vs to him Esay 5. 4. As when a great fish is caught vpon the hooke the fish pulls and the man pulls and the fish pulls againe So God and the sinfull soule lie wresting together the soule drawes to Hell and God pulls to Heauen so fâ—ine God would haue vs who care too little to be saued of him Q. What vse may wee make of this Propertie A. First that men haue good cause to loue God seeing hee doth more for them then the deerest friend in the world will do If we should iniure your friend but halfe so much as we iniure God he would sooue cast vs off Psal. 27. 10. Secondly they doe the Lord of Heauen great wrong who pray to the Virgin Mary or to any of the Saints as if they were more fauourably inclined to Mercie then the Lord Psal. 50. 15. Q. What is the last Propertie of God A. Hee is Infinite Wherein appeareth the infinitenesse of God A. In two things First in respect of Time Secondly in respect of Place In respect of Time because hee is euerlasting without beginning and without end beyond all time Esay 51. 5. In respect of place because he filleth all places with his presence Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie A. First to walke with feare and reuerence all our daies because God is an eye-witnesse of all we doe or say and therefore wee ought to walke with as great shamefacednesse and bashfulnesse before him as before the greatest Prince or power in the world Prou. 15. 11. Secondly not to be dismayed in any trouble because God is euer at hand to take our part As a childe will not care for the seruants so long as hee is in his fathers presence Psal. 23. 4. Thirdly that the diuine Nature ought rather with reuerence to be adored then curiously to be searched for seeing God is infinite in all his nature so mightie that none can conceiue how mightie he is so wise that all the wits in the world cannot tell how wise he is Wee are no moreable to comprehend his excellent Nature then wee are to graspe the Mountaines in our armes or to span the broadest of the Sea with our fingers 1. Tim. 6. 16. Qu. How many persons be there in the Godhead A. Three the Father the Sonne and the holy Ghost Qu. Is it needfull for vs to know the distinction of the Persons A. Very needfull for the Turkes and the Iewes confesse one God but because they denie the distinction of the Persons they neither acknowledge the Sonne of God their Redeemer nor the holy Ghost their Sanctifier Secondly the Maiestie of God is vnsearchable and cannot be apprehended but as it commeth forth and reueales it selfe in the Person of the Sonne and therefore they that know not the Sonne of God they in very deed know not God Iohn 1. 18. 1. Ioh. 2. 23. Qu. What is the Father A. The Father is that Person in the Godhead who begetteth the Sonne Psal. 2. 7. Qu. What is the Sonne A. The Sonne is that person who is begotten of the Father Iohn 1. 14. Qu. What is the Holy Ghost A. The Holy Ghost is that Person who proceedeth from them both from the Father and the Sonne Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne A. The Sonne is euerlasting as well as the Father for the Sonne is the Wisdome of the Father and therefore as wee cannot say there was any time when God was without wisedome So wee cannot say there was any time when God was without a Sonne Pro. 8. 23. Qu. Are there not three Gods as there are three Persons A. No for all the three Persons are but one and the selfe-same God so that as the Root and the Body and branches of a tree are all but one tree So the Father the Sonne and the Holy Ghost are all but one God and therefore they that conceiue the three Persons to be so distinct as threemen are they entertaine a false conceite of the liuing God Cor. 8. 4. Qu. What vse may wee make of this A. That whosoeuer worshippeth one of the diuine Persons worshippeth them all because they are all but one and the selfe-same God And therefore men may not thinke when they pray to one of the diuine Persons the other is passed by but hee that honoureth one honoureth all and hee that prayeth to one prayeth to all Iohn 5. 23. Qu. How must wee serue God A. According to his Word not after our fancies but as God himselfe will be serued Deut. 12. 32. Qu. What gather wee of this A. That all will-worship brought in by men without warrant of the Word of God is to be condemned Mark 17. 17. Qu. What is the word of God A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament there God speakes vnto vs and breakes his minde familiarly how and in what sort hee will be serued of vs 2. Tim. 3. 16. Qu. What vse may wee make of this A. To remember that as oft as the Bible appeareth the blessed mouth of God is open to instruct vs and that they which regard not the Scriptures regard not the voyce of God and they that suffer the Bible to lye clasped and shut in their houses doe as it were seale vp the mouth of God that hee may not speake vnto them Qu. How know wee that the Scriptures are the word of God A. By the power of them for God alone is able to conuert the soule of a sinner and to beget faith and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God wee must needes confesse euen from
the blood of Christ that it hath fully and cleerely discharged vs of all our sinnes Rom. 5. 1. Q. What is the second fruit of Iustification A. It is ioy in the holy Ghost whereby a man reioyceth with vnspeakable gladnesse for the great fauour and mercy of God in Christ Rom. 5. 2. Q. What is the third fruit of Iustification A. The third fruit is reioycing in troubles for all the troubles of the Godly are the blessings of God and are sent for their good and therefore vnlesse they will grieue at Gods blessings and the furtherance of their owne good they cannot grieue at any of the troubles which God in fauour and mercy brings vpon them Rom. 5. 3. Qu. What gather wee of this A. That when the will of God is so it is better for vs to lose cur wealth then to haue our wealth To lose our children then to haue our children to part with our liberties then to inioy them and therefore we ought to rest with comfort in whatsoeuer it shall please God to bring vpon vs Rom. 5. 4. Qu. What is the fourth fruit of Iustification A. Sensible feeling of the loue of God for the godly shall euen sensibly perceiue that they are in good regard and in good account with the Lord in that hee takes not euery occasion to breake off and to be angerie with them but passeth by many iniuries and many wrongs that are done against him Rom. 5. 5. Q. What is the second benefite we receiue by faith in Christ A. We are daily Adopted and made the sonnes of God Gal. 3. 26. Q. How are wee made the sonnes of God by faith A. By faith we are made one with Christ members of his body flesh of his flesh and bone of his bone And therefore seeing Christ is the Sonne of God we who are one with Christ must needs bee the sonnes of God for being members and parts of Christ we haue good right and interest in all the honour that ariseth vnto our Head Ephes. 5. 30. Q. What are the fruits of our Adoption A. We are thereby made the heires of God and haue all his royalties and the right of his Crowne and kingdome made ouer to vs so that if God be most blessed then wee shall bee most blessed who must sit downe in the Throne and in the kingdome with him Rom. 8. 17. Qu. How stands this with the poore and base estate of Gods children here A. Very well for they are yet vnder age and their lands are not yet come into their hands and therefore no maruell if in this their minoritie they differ nothing from Seruants though they be Lords of all Gal. 4. 1. Qu. What may wee learne of this A. To passe our dayes with comfort remembring that how hard soeuer our state bee in this world yet we are the heires of a great King and the day will shortly come when wee shall be fetched home with honour to endlesse happinesse in our Fathers house Q. What is the second fruit of our Adoption A. Wee are thereby put in assurance of eternall life For the Sonne saith Christ in Iohn 8. 35. abideth in the house for euer and therefore if wee be the sonnes of God wee are sure that wee shall abide with him for euer A father will not cast his children out of doores for euery fault No more will God his children for euery sinne Psal. 89. 30. Q. How is this further declared A. By the care a father hath of his childrens good For as a father will bend all his wit and wisedome to preferre his children and will put by as much as hee can those lets and hindrances which may stop them from it So God bearing a fatherly affection to his children will imploy the vttermost of his wisedome and his skill to saue them And therefore vnlesse wee will say God hath not wisedome or skill enough to doe it we must needs confesse that we shall be saued 2. Tim. 1. 12. Q. What is the third fruit of our Adoption A. Wee grow into such confidence of God that wee dare trust him with our whole estate and therefore laying downe our liues and our liberties and all we possesse at his holy feet wee are well content he dispose of vs and of all we haue according to his owne will 2. Sam. 15. 26. Q. What is the fourth fruit of our Adoption A. Wee are assured thereby that God careth for vs and watcheth ouer vs and delighteth to doe vs good for being our Father we may assure our selues we shall finde him a Father euen most tenderly and most fatherly affected to doe vs good So that as a father is carking and caring for his children when his children are fast asleepe So God cares more for vs then wee care for our selues and many times thinkes of our good when wee our selues are carelesse of it Deut. 8 5. 1. Pet. 5. 7. Q. How is this further declared A. A kings childe shall not be suffered to goe abroad without his guard So without a Guard of heauenly Angels we stirre not a foot alwayes these heauenly warriours are attending and waiting on vs Psal. 91. 11 12. Q What is the fift fruit of our Adoption A. We may pray with boldnesse and assurance that we shall be heard For as a childe will moane himselfe to his father thinking that if any will helpe him his owne father will doe it So we may boldly poure forth all our complaints into the lappe of God with assurance that if any man heare vs hee will being our Father be most ready to heare and to helpe vs 1. Iohn 5. 14. Q What is the sixt fruit of our Adoption A. Wee know that God will accept our poore seruice and our weake obedience at our hands For euen as a father had rather heare his little childe stammer then some others speak plainly So God is more pleased with the weake prayers and the small obedience of his children then with all the toyles and labours of the wicked Heb. 11. 4. Qu. What is the third benefite wee receiue by faith in Christ A. Sanctification whereby we are freed from the Bondage of sinne and by little and little enabled through the spirit of Christ dwelling in vs to loue that which is good and to walke in it 1. Cor. 6. 11. Qu. How are we sanctified by Faith A. Faith makes vs members of Christ and Christ is the head distills Life and Grace and holinesse into all his parts So that they who are Christs must needes partake of the Spirit and life of Christ Ephes. 4. 16. Qu. How is this further declared A. As a wilde Oliue being ingrafted into a naturall and a kinde stocke loseth his wilde nature and partaketh of the stocke So we being once ingrafted into Christ feele our naturall corruption by little and little to abate and the sanctifying grace of Christ to poure forth it selfe into vs and partaketh of the goodnesse of the stocke
depriue our being of all the benefite and comfort of our graces Phil. 2. 14. Q. What is their last Duty A. They must reuerence and regard those whom God hath placed in office and authoritie though otherwise in many respects inferiour to them Acts 24. 5. Q. What is the duty of the Pastour of the Church A. Hee must approue himselfe both to his owne conscience and to the iudgement of others to bee the Minister of God 2. Cor. 6. 8. Q. What is the Duty of the People to their Pastours A. They must seeke to haue a godly and a good Minister placed amongst them Q. How must wee seeke it A. By prayer vnto God that he will raise vp faithfull and good Pastours to his people Math. 9. 38. Q. What gather wee by this A. That their fault is exceeding great who content themselues with that weake ministrie which they haue are not oft vpon their knees and doe not labour carefull in their places to set vp a sufficient and an able man among them Q. What is their second Duty A. They must pray for their good Ministers that God would poure grace into their lips and wisedome into their hearts that they may speake the word faithfully and feelingly to the people For as when Moses hands fell downe Aaron and Hur helpt to beare them vp So when the good Moseses of our land waxe weary in their labours and are out of heart by the Prayers of Gods people they must be strengthened in their Ministry and cheared vp againe Col. 5. 3. 4. Q. What is their third Duty A. They must loue the Ministers of the Word and that not with ordinarie and common loue such as they bestowe vpon euery one But with singular loue aboue the rest 1. Thess. 5. 13. Q. What is the reason hereof A. Men loue them best which wish them best But none wish vs more good then the good Ministers For they would haue vs to be all saued to be Kings in the new Ierusalem and to sit crowned in glorie with Christ vpon his throne for this they labour and watch and spend their strength caring more for vs then we care for our selues and therefore they deserue to be loued in an high degree Gal. 4. 15. Q. What is their fourth Duty A. They must reuerence the Ministers of the Gospell hauing them in good reckoning and in good regard not accounting of them as the prophane sort doe as of the basest and meanest in the world Leu. 21. 8. 2. Cor. 3. 9. Q. What Ministers are most to be esteemed A. Ministers are more or lesse to be accounted of according to the benefite which the Church receiueth by them And likewise they are to bee had in greatest regard who haue laboured most for the profiting of the people 2. Cor. 11. 23. Q. What are the helpes and meanes to continue vs in this good course A. The first helpe is diligence when a man bestirs himselfe in goodnesse and pursueth religion euen at the heeles labouring in it notably and sweating about his soule And therefore Christianity is commonly compared to an Occupation or a Trade because there is no good to be done in it vnlesse it bee throughly applied 2. Pet. 1. 10. Q. What is the reason hereof A. Because a man goes no further in Christianity then hee driues forward his soule and luggs it on And therefore if hee once slacke his paines let him looke also that his loue and his zeale will quickly slake Q. What learne we by this A. That they who content themselues with a cold profession of the Gospell and to goe along in Religion for company sake and doe not gird their loynes and set themselues vnto it seriously shall neuer attaine to any soundnesse in it Prou. 13. 4. Q. What is the second Helpe A. To nourish our graces and to plie the fire of the Spirit that it goe not out so soone as we feele any declyning of our state as coldnesse in prayer deadnesse of heart wearâ—nesse in good duties not to let the disease to grow but immediately to labour the reforming of it Heb. 12. 13. Q. Declare this more fully A. As a man feeling the grudging of an Ague seekes to meete with it and to preuent it before it come So when wee feele any declyning of our state a fit and a pang of sinne wee must gather vp our selues from that wearinesse and deadnesse and coldnesse that is growne vpon vs. Q. What is the third Helpe A. To set a watch ouer all our life to looke that we speak nothing but what God would haue vs speake and that wee thinke nothing but that which God would haue vs thinke and doe And that we haue the Lords word and the Lords Warrant for euery thing that we take in hand Psal. 39. 1. Q. What gather wee of this A. That they who let their liues runne at randome they care not how and doe not first consider before they doe any thing what God would haue them doe and before they deale in any businesse how God would haue them deale and before they say any thing what God would haue them say must needs offend exceedingly Q. What is the fourth Helpe A. To trie our state daily how we come forward what gaine we make and whether our profite be answerable to our time and to our Ministers paines how sinne dyeth in vs what corruptions are yet strong and what paines wee take for the weakening of them This will comfort vs and encourage vs forward if we haue done well and make vs ashamed of our sloth if we be not the better by our meanes 2. Cor. 13. 5. Q. What is the fift Helpe A. Reading of the Scriptures priuately as often as we can though it be the lesse and that which we want at one time to supply it another so that wee bee constant in our course Iosh. 1. 8. Q. How may wee reade the Scriptures with profite A. First if wee remember it is God that speakes in the Scripture and therefore when we open the Bible we doe open the mouth of the blessed God to speake vnto vs So that when we come to reade we may say as Samuel saith Speake Lord for thy seruant heareth 2. Pet. 1. 21. Secondly if we thinke that God comes not to talke with vs of trifles for this beseemeth not the Maiestie of God but hee comes to speake with vs of matters of great moment of great weight of such as concerne the euerlasting welfare of our soules and therefore we are to quicken vp our selues in the hearing of him Deut. 32. 47. Thirdly if we thinke that there is neuer a word that God speakes in vaine but it hath something for our instruction and good if we could take it And therefore when we reade without profite we may say Lord that God should talke so long with my soule and I neuer the better for it Rom. 15. 4. Fourthly if we apply
then hee doth many dayes beside Secondly it meetes with a number that will Saint it and liue very deuoutly that day But the very next day or few dayes after they returne to their olde bent and runne themselues as deepe in the mire as they were before Qu. What is the third thing Answ. Wee must bring our selues often into minde of the Couenants and vowes which wee haue made to God thinking with our selues that such and such a day wee were before the Lord and there wee sware in his hearing and in the hearing of his People that wee would neuer liue as wee haue liued Wee would lye no more curse no more beare no more malice And therefore what a Iudgement shall wee pull vpon our heads if wee shall not bee carefull in some good measure to performe it Qu. What is the fourth thing Answ. Fourthly wee are to marke how the Sacrament workes vpon vs Whether wee finde our selues the better for it the stronger to resist sinne the cheerefuller in Gods seruice the tenderer to our Brethren And if it doe not worke What is the reason of it Whether want of preparation or want of reuerence or want of care afterwards that the next time wee come wee may come to better fruite Q. What is the last thing Answ. Wee must not bee long away but so soone as we feele any deadnesse or coldnesse or weaknesse to grow vpon vs wee are to make recourse hither againe for the recouering of our strength For as a man in a long iourney had need of many Baites So the Christian that hath a long Iourney to goe from Earth to Heauen from man to God from Mortalitie to Immortalitie had need to come oft to the Lords Table to bee refreshed Quest. What is the reason then that some come so seldome Answer Many of the Passengers doe not feele their need no though they bee ready to droppe downe into euery ditch But such as feele the want they are carefull to vse the Lords helpe against it DEO GLORIA FINIS THE SVBSTANCE AND PITH OF PRAYER OR A BRIEFE HOLY AND HEAVENLY EXPOSITION ON THE LORDS PRAYER Being the Summe and Marrow of diuers Sermons written and preached by that Holy Learned Reuerend and Iudicious Diuine Mr. IOHN SMITH late Preacher of the Word at Clauering in Essex And sometime Fellow of St. Iohns Colledge in Oxonford Vprightnesse hath boldnesse EPHES. 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints And for me c. LONDON Printed by G. P. for George Edwards and are to be sold at his house in the Old Baily in Greene Arbor at the signe of the Angell 1629. AN EXPOSITION ON THE LORDS PRAYER MATTH 6. 9. After this manner therefore pray yee Our Father which art in heauen Hallowed be thy Name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our dayly bread And forgiue vs our debts as we forgiue our debtors And leade vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and the glory for euer Amen HAuing already spoken of the first part of Christian profession the second followeth and that is Prayer wherein we can haue no better guide to direct vs then the Lord himselfe nor sweeter words then those so effectuall of our Sauiour Christ. There are then two things commended vnto vs in the words of our Sauiour Christ. 1 A Duty which is that we must pray 2 A direction in this Duty how and in what manner we must pray both which are implyed in these first words of Christ. After this manner pray ye 1 Concerning the Duty two things are required 1 What it is to pray 2 Why we must pray For the first Prayer is a lifting vp of the heart vnto God whereby we desire things needfull of him as the welspring and fountaine of all goodnesse Whence it appeares that there are three things remarkeable in Prayer Prayer is an action or motion of the heart It is not a mouing of the mouth or an action of the lips onely but properly an action or moouing of the heart as 1 Sam. 1. 13. Anna prayed in her heart but her mouth spake not So Psal. 20. 4. the Prophet prayes And grant thee according to thy hart c. So Eph. 5. 19. the Apostles words are Speaking to your selues in Psalmes Hymnes and spiritual songs singing and making melody in your heart to the Lord. So that Prayer must needs haue the working of the heart for if it come not from thence if that be not moued to pray it is but lip-labour and an idle sound It is no prayer because in prayer there must be a mouing of the heart The Lord by the Prophet complaines of this neglect And they haue not cryed vnto me with their hearts when they howled vpon their beds c. and 1 Kings 8. 39. Salomon prayeth to God that when any man prayeth the Lord would giue vnto him as hee knoweth his heart For the Lord onely knoweth the hearts of the children of men By which it is euident that the Lord accounteth not of that prayer which comes not from the heart Oh that men of this world did well consider this they thinke that if they tumble out words of prayer though their mindes wander and are vnstedfast though their thoughts be vpon other things though their hearts be transported with diuers wanderings yet they pray vnto God But the truth is that as Prayer is an Action and Motion of the Heart so if the Heart doe not ioyne in prayer though a man vse words neuer so oft hee cannot truely say that he doth pray Nay I would this were the fault of the world onely that euen the good seruants of God did not faile in this For surely the best men haue their stragglings and wanderings in prayer Let a man come to prayer and hee shall haue much adoe to hold his heart fast vnto God As the fowles troubled Abraham in his sacrifice So a number of by-thoughts are ready to trouble vs in prayer Wherefore euery good seruant of God must accuse himselfe for this and pray to God for grace strength to amend it As Abraham Gen. 22. 5. vsed his seruants and his Asse to helpe him in his iourney but when hee came to Mount Moriah the place of worship then he discharged them and left them a farre off So worldly thoughts are tollerable and lawfull if we vse them as seruants to carry vs through this our iourney from Earth to Heauen But when we come home to prayer to present our selues before the Maiesty of God then we must dismisse and discharge them So that this is the first thing to be obserued in prayer that Prayer is an action or motion of the heart The second thing in prayer is that Prayer is a motion of the heart as it
is lifted vp and eleuated vnto God with intentiuenesse and deuotion according to that which Dauid saith Psal. 5. 3. In the morning will I direct me vnto thee and I will waite and Psal. 25. 1. Unto thee O Lord will I lift vp my soule c. Thus in prayer there must be alwayes an earnest lifting vp of the heart vnto God that whereas our affections ordinarily dwell here below by prayer they must be carried aboue Sunne and Moone and Starres to the very Throne of grace to seeke things needfull at the hands of God A learned Father defines Prayer to be nothing but a mounting vp of the heart vnto God So that prayer is like the fiery Chariot in which Elias was transported from earth into heauen euen so by Prayer we are carried out of ourselues out of this world and all worldly things to be present with God in the highest heauens So that there must be speciall excitation of the Heart in Prayer that thereby we may come neerer vnto the Lord himselfe which is the second thing to be obserued in Prayer The third thing in Prayer is that we be carefull to desire things that be needfull as Psal. 10. 7. Lord thou hast heard the desire of the poore thoâ— preparest their heart c. and Psal. 27. 4. One thing haue I desired of the Lord c. So Psal. 38. 9. Lord I powre my whole desire before thee c. So that in euery prayer there must be an earnest desire whence we may consider two things in Prayer 1 A sense and feeling of our owne miseries and wants 2 An earnest desire to haue them supplyed Concerning the first there must be a feeling and former apprehension of our wants By which meanes a man shall the willinglier pray for a supply of the same If we doe not find the Feauer feele the fits be not pressed with it as with a heauy burden no man will seeke to the Phisitian that is not sicke care for a fire that is not a cold creepe to a fountaine that is not a dry So there must be a sense of want and misery before men be induced to pray The blind men in the Gospell cryed after Christ Matth. 20. 10 and why because they had a sense of their owne misery that made them cry Others should haue seene the saluation of God blessed the meanes of their Redemption that God had sent into the world But oh as men buried in darkenesse they could see nothing onely the sense of misery makes men cry vnto God So Exod. 17. 4. Moses cryed vnto the Lord c. the sense of danger thus set him on O Lord saith he these people be ready to stone me c. Thus we see it must be a sense and feeling of our miseries and wants which must driue vs to prayer There must be an earnest desire to haue them supplyed for though a man see his wants and yet doth not regard them nor wish or indeuour to haue them releeued this man will neuer pray to God so that it is not enough for a man to haue a sense and feeling of his wants and to bustle vnder them and hang downe the head as a bulrush but he must earnestly desire and seeke supply for them at the hands of God So Jehoshaphat sayes 2 Chron. 20. 12. O Lord we be not able to stand but our eyes are towards thee c. So Iam. 1. 5. If any man lacke wisedome let him aske of God c. So that in prayer there must be a desiring of needfull things at the hand of God For as ground when it is dry opens it selfe into clefts and cranies and gapes towards Heauen as though it would deuoure the Cloudes So must the true Christian be affected in prayer earnestly desiring the supply of his wants at the hands of God Thus it appeares a man may speake words of prayer a hundred times and yet neuer pray truely if his heart be not disposed and affected to God Prayer being as I haue said first a motion of the heart secondly not euery motion but that which is eleuated and lifted vp to the Lord thirdly not euery lifting vp of the heart but whereby we desire things needfull fourthly there must be a sense of our wants fiftly and last of all yea chiefest of all an earnest desire to haue them supplyed And thus as when many hands lift at a burthen It is the easier heaued vp so when all these concurre together Prayer is the more fully made and the better accepted The second generall thing in this Duty of Prayer is Why we must pray For though the bare words of Christ might bee enough for vs and we should answer all temptations as the lame man answered the Jewes Iohn 5. 11. Hee who healed me said vnto mee Take vp thy bed and walke So we may say Hee who healed me with a plaister of his owne blood Hee that deliuered me by his owne death and payed the ransome for my sinnes ipse dixit mihi He said to me Pray thus c. Yet because much subtilty and infirmity lies in the heart of man I will a little enlarge my selfe in this point though I say this answer might be enough for vs. First then there be certaine Obiections to be answered Why we need not pray Secondly we will shew the Reasons Why we ought to pray The Obiections that may scale the heart of a man and put in his heart that he need not pray are two The first is Because no man can make any change or alteration in the Lord Malach. 3. 6. Ego sum Deus non mutor c. I am the Lord I change not Therefore if we cannot change God with our prayers to what purpose is it that we should pray I answer we pray not to make a change in God for God is vnchangeable but we pray to make a change in our selues that we may be capable of that goodnesse kindnesse and mercy c. that is in God A man that stands in the Sunne with his eyes shut If hee desire to haue the sight of the Sunne he must not thinke to haue it by making any change or alteration in the Sunne but he must make a change and alteration in himselfe open his owne eyes lift vp his owne eye-liddes and then see the comfortable light of the Sunne that shines about him Euen so if a man would participate of those precious and rich things that are in God the way is not to thinke by our prayers to make any change or alteration in Him but to make a change in our selues Draw our hearts and affections neerer vnto God As an ancient Father well obserues where he most excellently well opens the very same point c. The second Obiection is All things are decreed of God c. So that if God haue decreed this or that then whether we pray or pray
the weakenesse of such that are not able to vtter their own thoughts and desires Therefore Christ as he puts good thoughts in our hearts by his holy Spirit so here hee puts good words into our mouthes yea the words of prayer So the Lord Hos. 14. 3. Hauing exhorted the people to repent puts the very words into their mouthes saying Take vnto you words and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously so will we render the calues of our lippes In Gen. 47. 12. It is said of Joseph that he nourished his Father and his Mother and all the houshold yea put meat into little childrens mouthes So doth the true Ioseph the Lord Iesus he doth put euen meate into the mouthes of his children that is hee doth put the very words of prayer into the mouthes of such as cannot pray Quest. There hath been a question whether a man may vse a set forme of prayer or pray vpon a booke Ans. But the question need be no question amongst vs for we see by Christs example If a man haue not the gift to vtter prayer in his owne words better vse another mans helpe then quite to omit such a worthy duty The second reason why Christ giues a direction to pray was To correct a number of errours and obliquities that be in prayer This is the reason that is giuen both in this place and chap. 7. where Christ saith Be not as the Heathen but after this manner pray yee c. So the Lord prescribeth this forme of prayer as a correction of the abuses and corruptions which otherwise might creepe into our prayer Saint Paul saith Rom. 8. 26. For wee know not how to pray as we ought c. For howsoeuer we can speake wisely in the eares of men yet wee are the veriest fooles in the world when we come to speake vnto God And so as I haue said to helpe the errors and defects of prayer our Sauiour Christ hath giuen vs a direction how to pray for as Cyprian saith Hee who hath giuen life hath also taught vs how to pray Diuines shew that the inward intent without the action is as much as the action it selfe for though the action be good yet if the manner be not so also God will not accept it Isai. 58. 3. The people say We haue fasted and punished our selues c. but the Lord saith Yee fast to strife and debate and to smite with the fist of wickednesse c. So though that the action be good yet because the manner of performing it was not God did by the Prophet reprehend it So 1 Chron. 15. 13. Dauids action was good when he sought to bring vp the Arke but because the manner was not good because he did not seeke God deuoutly but put Gods Arke vpon a Cart whereas it should haue beene carried vpon Priests shoulders the Lord made a breach amongst them c. So that we see in regard of gracious acceptation the manner of the action is as much as the action it selfe And thus we may not onely pray but wee must pray to acceptation and keepe a due manner in our prayer The third Reason is That we might haue the greater assurance that God will heare vs when we pray c. As 1 Iohn 5. 14. This is our assurance that if wee aske any thing according to his will he heareth vs. Now no man can doubt that when we follow Christs direction wee aske according to Gods will and so no question but God will heare vs. When the woman of Tekoah made a report to Dauid concerning Absolom his sonne Dauid said Is not the hand of Ioab in this which when hee vnderstood that it was so Dauid did the better accept of it Euen so when a poore Christian comes to prayer vnto God and the Lord saith Is not this tongue taught by Christ Is not Christ a counseller in this action we may thinke the Lord will the rather entertaine and accept of it Saint Cyprian saith As the Lord our Master hath taught vs and of prayer It is a friendly and a familiar kind of prayer to intreat God with his owne words When any one prayes the Lord knowes the words of his Sonne So you see the Reasons why it pleased Christ to giue a direction in prayer First to helpe the weaknesse of such as cannot pray Secondly to correct a number of errours in prayer Thirdly that we might haue so much the greater acceptation with God Now we come to the second thing in the subdiuision 2 What this Direction is Which followes in these words Our Father which art in Heauen c. Of this direction there are three parts 1 The Preface 2 The Petitions 3 The Conclusion First There is a Preface for our Sauiour Christ doth not set downe the Petitions abruptly but he first begins with a solemne Preface and why with a Preface to shew that there must be a prouision for prayer a disposition of our selues and a composing of the affections before we pray We may not bluntly rush vpon this holy Duty but come forward with deuotion reiecting all worldly thoughts and prepare our selues before we pray Psal. 10. 17. Thou preparest their heart thou bendest eare vnto them Psal. 108. 10. O God my heart is prepared So that there must be first a Preparation of the Heart Now there be two Reasons why we must be prepared in our hearts for prayer 1 In regard of God 2 In regard of our selues First In regard of God That we may come with holy reuerence before him for because it is not a mortall man or earthly power that wee haue to deale with in prayer but a glorious and great God before whom we ought to tremble before whom the very Angels stand with an awfull regard and reuerence at the feete of whose Throne all Kings of this world cast downe their Crownes therefore so we must haue the more care how and in what sort we come before him If a man were to speake to a mortall King in a matter of some importance how would he labour to fit himselfe for it to compose his speech his gesture all his actions that there might be nothing to offend How much more when we who be but dust and ashes wormes meat and rottennesse come into the presence of Almighty God ought we to be prepared and labour so to bee composed that nothing offend this great God of ours Secondly In regard of our selues Because wee cannot by and by set vp our affections and stirre vp our hearts to prayer as soone as we haue occasion to pray as when the Sea is moued and rouzed with the winds though the wind lye yet the Sea workes still a good while after before it will be calme And as in the miracle of the Gospel the windes were laid at the words of Christ which were wont to
This I take briefly to be the sense and meaning of this Petition Hallowed be thy Name that is Lord that thy Name may be holy in the hearts and mouthes of all men In the Petition we are to consider three things 1 The order of the Petition 2 The discouery of our owne corruption in it 3 What be the speciall graces we pray for The order is such that the first thing prayed for iâ— the glory of God that he may haue his glory and honour whatsoeuer become of all other things of this world this is the thing we must all care for that God may haue his honour may be respected regarded loued feared c. Whatsoeuer become of all things in the world which may teach vs two things Lesson 1 First that there is nothing that we must more desire then the glory of God We must be contented to let all goe for it lay downe our liues for it whatsoeuer become of vs howsoeuer despighted abused yet if God haue his glory be esteemed and regarded it is well For wee see we are here taught to begin all our prayers with the desire of this before we pray for daily bread yea any thing else belonging to our selues Yea as one saith Before the Kingdome of God we pray for the glory of God to shew that if we could redeeme the glory of God with losse I say not of our owne liues onely but our owne soules we must bee contented I could wish my selfe to be separated from Christ for my Brethren c. as if hee should say if God may haue any glory by it then I could be contented to redeeme his glory with my life nay lose my part of eternall happinesse as Moses wisht rather then God should be dishonoured to be blotted out of his Booke Lesson 2 Secondly That we must preferre the glory of God before all other things in this world And what end wee seeke labour for plead for desire or trauell for we must remember in all to preferre God aboue all so that howsoeuer we can be patient and quiet in other Cases yet when it comes to the Case of Gods glory then we must begin to rouze and stirre vp our selues so as to haue all our affections inflamed in vs as Eliah 1 Kings 19. 14. so to say to our selues I haue beene zealous for the Lord God of hostes So did Hezekiah when Sennacherib had sent him a rayling letter he went and opened it before the Lord as that which more touched him when the Lord was dishonoured then when his kingdome and life was threatned So Christ himselfe that patiently heard all the rest of the Diuels temptations yet when he came to take the honour from the Lord then Christ begins to rouze vp himselfe and chide him Auoyd Satan It is written Thou shalt worship the Lord thy God and him onely shalt thou serue Thus euen against the mightiest we must stand out for the glory of God How lamentable a thing then is it for wicked men who can let the glory of God be troden vnder foot and suffer him to be despised dishonoured and blasphemed from day to day and yet let it passe as a thing of nothing O how shall we be able to answer this another day or giue an account for it when God shall come to iudge vs for our sinnes We see in the whole course of Scripture God is alwayes more ready to stirre in our cause when the matter concernes vs then when it concernes himselfe So dealt hee by Caine The Lord let him goe for the wrong he had done to himselfe for his bad sacrifice for his hypocriticall worship but when he began to maligne his Brother then said God vnto him What hast thou done The voyce of thy Brothers bloud cryeth vnto me from the ground So dealt the Lord by Pharaoh hee was contented to put vp all the iniuries against himselfe his Idolatry his blasphemy and such like But when he began to stirre once against the Church and the Lords people then the Lord opposed him and when he would not desist from his cruelty at the last he drowned him and all his hoste in the Red Sea Now if the Lord be thus ready to shew himselfe and stirre in our cause then ought we to be much more ready and rouze vp our selues to stirre in his against all oppositions whatsoeuer The second thing considerable in this Petition is The discouering of our corruption in it that is a neglect of Gods Name and an immoderate care of our owne for when wee pray Hallowed be thy Name there is a secret opposition betweene our name and the Name of God we be all too carefull of our owne name to deriue the credit and glory of things to our selues but Lord teach vs to glorifie thy Name aboue all and before all Gen. 11. 4. Wee reade that the people built a Tower whose top might reach to Heauen and all to purchase to themselues a Name but not at all to get any Name vnto the Lord or inlarge his glory but for the increase of their owne This did Nabuchadnezar in his pride aspire to Is not this great Babylon which I haue built for the house of my Kingdome and for the honour of my Maiestie So that I say this is our owne corruption that we so neglect the Name of God in his glory being so carefull of our owne Thus the Lord complaines of his people Hag. 1. 3. That they built houses for themselues went into the woods fetcht home timber squared it and carued it to make houses for themselues but left the house of God vnbuilt So it is with vs in this case we can build vp our owne names doe any thing to grace and honour our selues but not one amongst thousands thinks of aduancing of the Name of God thus doe we all leane too much to the corruption of our Nature but oh why doe not the thoughts of Dauid come into our mindes See now I dwell in a house of Cedar but the Arke of God dwelleth within Curtaines So say thou I that am but a worme dust and rottennesse I that am but a bulrush in regard of the Lord God I haue my glory in the world I am esteemed and regarded as if some body But what care haue I of God must God glorifie himselfe or not haue glory He that is so glorious and affordeth all the blessings we inioy shall not he be regarded He that is the Fountaine and Store-house of all things the glory and beauty of vs all should not his euer-glorious Name be praised and glorified Thus we should learne to take notice of this corruption in our selues The third thing to be obserued in this Petition is The graces that we pray for 1 That we may glorifie the Name of God 2 That others may doe it 3 That though both should faile that yet the Lord would maintaine his owne glory Concerning the
the summe of the Petition in which three things are to be considered 1 Whose will must be done Gods will 2 What will of God we must doe His reuealed will that is the will of God reuealed in his Word his secret will being a thing reserued to himselfe the other quo ad nos belonging vnto vs to follow as the rule of our actions 3 In what manner we must doe it As the Angels doe in heauen Concerning the first Whose will must be done It is the will of God that will is it we all pray that we may doe obey submit to it in all our actions and courses of life so that this will of God may be the onely rule of our wils Thus Dauid professes I desire to doe thy will O God And againe he prayes Teach me O Lord to doe thy will As if he should say I need no body to teach me to doe my owne will but Lord instruct mee that I may doe thine So the Apostle Peter exhorts vs for holy life Not to liue any longer in the flesh to the lusts of men but to the will of God So that Gods will must bee the Ruler and Moderator of our wills all our dayes bringing our will to Gods and not Gods will to ours as Balaam did To this purpose Saint Augustine saith well on Psal. 44. 6. If a man lay a crooked sticke vpon an euen leuell ground the sticke and ground ill sute together but the fault is in the sticke In this case thou must not striue to bring the euen ground to the crooked sticke but bow the crooked sticke euen with the ground So it is betweene Gods will and ours there is a discrepancy and iarring betwixt them but where is the fault not in the will of God but in our crooked and corrupt affections in which case wee must not seeke to bring Gods will vnto ours but be contented to rectifie and order the crookednesse of our will by the rectitude and Sanctitie of the will of God which must be the rule of our willes for which cause we pray Thy will be done c. Now this will of God is opposed to three other wils which be in the world First the Diuell hath a will which is euer a crossing the will of God God would haue vs doe one thing and the diuell would haue vs doe another If once the will of God be knowne by and by it is easie to know the Diuells will because it stands in a meere contrariety and opposition to the will of God Obiect If any man obiect and say I hope there is no man so wicked as to doe the will of the Diuell Ans. I answer it should be so yet through corruption of nature we are all naturally made to obey the will of the Diuell more then the will of God Adam we see when the will of God and the will of the Diuell hung vp in an equall ballance by him how soone was he ready to be guided by the Diuell rather then to obey the will of God And so the best of vs howsoeuer we pray daily Thy will be done yet what a stirre haue we to bring our hearts vnto it how gladly would we take a contrary course if we might and haue Gods will another way of our owne Obiect I but may some say if there be such danger in the Diuels will how shall it be knowne and auoyded Ans. I answer very readily and easily and that by example if a man tell a lye whose will is it not the will of God for he saith Put away lying But the will of the Diuell is lying as it said of Ananias Act. 5. 3. Why hath Satan filled thine heart to lie So it is of swearing othâ—r prophannesse which is not the will of God but the will of the Diuell The like we haue Hebr. 12. 16. Let there be no prophane person as Esau amongst you c. and so in all the rest So long therefore as wee liue in our sinnes against conscience and will not repent of them and amend our liues so long as we be thus giuen ouer to wickednesse our wills stand in subiection to the will of the Diuell as Christ said to the Iewes Yeeare of your Father the Diuell So he who doth the workes of the Diuell without doubt is at his subiection this is the first thing we pray against that we may not doe the will of the Diuill Secondly There is a will of the flesh as the Apostle calls it Ephes. 2. 3. The fulfilling the will of the flesh Against this will we pray also and that we may be enabled to bring our will in subiection to the will of God for which there be two maine reasons Reason 1 First because our owne will is most crooked and corrupt vntill God renue it for the will of man vnrenued doth extraordinarily resist the will of God As the rebellious Iewes said Ierem. 44. 16. The word that thou hast spoken vnto vs in the Name of the Lord we will not heare of it of thee So Iohn 5. 40. Christ complaines of the Iewes But you will not come to me that ye might haue life And Psal. 36. all the Psalmes shew so much so that the will of man is apparantly rebellious till God alter and change it by the power of grace Therefore we pray that our will may be ouermastred by the power of grace so as to submit to Gods will Secondly because Gods will is alwayes better then our will Adam would needs haue his owne will in eating of the forbidden fruit but I pray you whose will was the better Reason Gods will said Thou shalt not eate but mans will would needs eate Now considering the curses which came after any foole can tell which was the better The Marriners Act. 27. 1â— would needs haue their owne will when they might haue beene in a safe harbour and sure Hauen they would needs put forth to Sea well they did so but what was the end thereof they all suffered shipwracke and hardly escaped with their liues though Paul told them of the danger so is it with vs for the most part we will haue our owne wils though we miscarry in our courses and then we are faine to tell you as Paul did the Marriners O my brethren you should haue hearkned vnto the Lord and obeyed and kept close vnto him and so haue shunned this losse Thirdly There is the will of the world which is still opposite to the will of God for when the world wills vs such and such things commonly God wils the contrary therefore we must try and approue of nothing further then it agrees with the will of God so that when any thing is determined or wished for let vs haue a care to the warrant lawfulnesse of it The Diuels in the Gospel you see are charged to speake no more of the name of Iesus because it
was not the wil of God So Peter and John answered boldly to the Jewes Whether it be right in the sight of God to obey you rather then God iudge you So the three children commanded to fall downe before Nabushadnezars golden Image answered likewise Be it knowne to thee O King that wee will not serue thy gods nor worship the golden image which thou hast set vp So that I say whatsoeuer the will of man commands we must alwayes looke to the will of God and hold our selues vnto it as the onely rule of all our actions and courses Thus when we pray Thy will be done it is in opposition to these three wils 1 The false and wicked will of the Diuell 2 The corrupt and crooked will of the Flesh. 3 The peruerse and abusing will of the World So a true Christian in all estates ought to pray Lord grant that I may not guide my selfe by these wills but that I may be alwayes ready to be directed by thy will And so I haue done with the first point Thy will be done The second thing to be obserued in this Petition is What will of God must be done Not the secret will but the reuealed will of God in his Word for herein the Diuell vseth great art and cunning contrary to Gods will to buzze in mens heads many intricate and secret things vnder the colour of art and deepe necessary knowledge leauing the principall matters and maine points But we must know that it is the reuealed will of God not his secret will must be the rule of our liues As God speakes to Moses Deut. 12. vlt. You shall doe onely that I command you And Psal. 119. 105. It is said by the Prophet Thy Word is a lanthorne to my feet and a light to my pathes Thus whatsoeuer the secret will of GOD bee let vs alwayes hold to that will of GOD reuealed in his Word doing as Marriners when they are at Sea who when they haue no direction to sayle by cast vp their eyes to heauen and are altogether directed by the Pole-starre So must wee doe in all our actions thinke of no other guide or direction but the bright starre of the holy Word of God which will safely conduct vs to the heauenly City Wherefore because this will and Word of God must still be looked vpon as our Compasse let vs labour to know it and be acquainted with it that we may be fitted to be aduised by it To this purpose Christ saith Iohn 5. 39. Search the Scriptures for they are they which testifie of me Vnto which Saint Paul addeth That they are able to make vs wise vnto saluation and Iosh. 1. 8. he saith Let not this booke of the Law depart out of thy mouth but meditate therein day and night c. Most men you see will haue a booke of Statutes in their houses and if they be to do any great matter they will doe nothing before they looke on their booke euen so because the Bible is the Booke of Gods Statutes the best men should get this booke into their houses and read it themselues or get others to reade for them that thereby they may first know the will of God and then practise to performe it Whereby you see what a great fault it is amongst vs that such a Christian duty is so much neglected Therefore let vs labour to correct this corruption in our selues and so pray that we may doe the will of God first labouring to know it and afterwards putting it in practise Now as depending vpon this There are foure speciall wills which God requires in his Word It is the will of God that wee should bee penitent for our sinnes to which end God speakes by the Prophet Ezekiel As I liue saith the Lord God I desire not the death of a sinner but that the wicked turne from his way and liue c. So 2 Pet. 3 9. It is said God is patient towards vs and would haue no man to perish but that all men should come vnto repentance so you see it is the will of God that we should repent vs of our sinnes that how soeuer we cannot doe our duty liue as we should yet alwayes to grieue at our hearts be wounded in our soules that we haue offended God and cannot doe as we ought They say that wounds which bleed will the sooner heale but when a man hath a grieuous wound and does not bleed there does vsually great danger follow So it is in a wounded conscience which bleeds when we are sorrowfull lamenting weeping mourning and meditating of our sinnes then comfort followes but when no remorse or repentance followes for sinnes which offend God this is very dangerous Secondly It is the will of God that we beleeue in Christ As 1 Iohn 5. 23. This is the Commandement that wee beleeue in the Name of his Sonne Iesus Christ. For though we be sinners and infinitely guilty in our selues yet it is the will of God that we should lay hold vpon the promises of Grace and imbrace life and saluation offered vnto vs in the person of his deare Sonne Men in a shipwracke be glad to lay hold on any thing that may bring them to the shoare so must wee doe in the dangerous shipwracke of our soules cast both our armes about Iesus Christ crucified and killed that he may bring vs safely to our heauenly Countrey Thirdly It is the will of God that we should liue a sanctified and a heauenly life here in this world As 1 Thes. 4. 3. This is the will of God euen our sanctification for because hee is willing to come amongst vs and remaine with vs he would haue vs forsake our sinnes and keepe both body and soule as a pure Temple for his holy Spirit to dwell in for if Balteshazzar was so seuerely punished for abusing the vessels of the Temple dedicate vnto GOD what shall wee bee if wee defile and contaminate the Temple of the Holy Ghost Fourthly It is the will of God that we beare patiently and quietly all the crosses and troubles that God sends vs as Peter sayes It is better if the will of God be so that ye suffer for wel-doing then for euill-doing And so because this is also a part of the will of God compose your selues quietly and meekely to vndergoe the troubles and crosses that God sends Thus Christ prayes Luke 22. 42. Let this Cup passe from me neuerthelesse not my will but thy will be done So saith Dauid in that great crosse of his chasing from the Crowne Behold here am I let him doe vnto me what seemeth good in his eyes So when we pray Thy will bee done the speciall care is to consider of these foure things which if wee pray for let vs labour by all meanes to performe the same for what a strange thing is this for a man to come before GOD in prayer to lift
vs. Therefore after pardon of our sinnes we pray that wee may be kept from more sinnes as knowing the Diuell will be busie not onely not to let vs alone so but seeks by all meanes to supplant and surprize vs as the Apostle speakes 2 Cor. 11. 3. But I feare lest as the Serpent beguiled Eue through his subtilty so your mindes might be corrupted c. and 1 Pet. 5. 8. Be sober saith he and watch for your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuour So that howeuer we may relye vpon the pardon of our former sinnes the Diuell is ready still to thrust new sinnes vpon vs. As we know if a prisoner get out of prison and make an escape the Iaylor will not let him goe so but make Hue and cry after him raise the Countrey lay all the Towns and wayes to take him till at last be seaze vpon him and bring him backe to the stinking Dungeon which he came from So doth the Diuell deale by vs when wee haue made an escape got out of the prison-house of our owne sinnes he will not let vs goe so but makes after vs layes all baytes and ginnes possible to see if possibly he can intrap vs that so he may carry vs backe to our former old courses to walke in the wayes of darknesse So we see the grieuousnesse of sins and daily tentations are inseparable companions in this life for wee shall neuer haue our sinnes forgiuen but the Diuell will bee ready to tempt vs vnto other sinnes so to lay a new load vpon vs. Secondly That to the grace of Iustification we must alwayes labour to joyne Sanctification that is we must not onely labour to haue our sinnes pardoned but also mortified and the power thereof weakened for by sinne there be two things alwayes remaining 1. The guilt of sinne 2. The corruption of it The guilt of sinne is a binding of vs to the punishment as I haue said by order of diuine Iustice which is taken away by the Lords mercifull forgiuenesse but when the guilt is taken away the corruption of sinne remaineth which is a way ward disposition of the soule wherby it is wholly inclined vnto euil and vnfit and vnable for heauenly things Now this is that we pray for that God would not onely take the guilt of sinne away with the punishment and penalty due vnto it but the corruption of it also this is our desire others indeed are well enough content to haue their sinnes pardoned but to haue them mortified restrained weakned and the power thereof abated and quite killed but a few desire heartily But we who know the danger and bitternesse of sinne must pray also to haue the soule Sanctified the faculties rectified and set in the same beauty that the LORD in the beginning gaue it When a man hath broken an Arme or a Legge some fooles care no more but to be eased againe so the Chirurgion can giue them somewhat to take away the ache they go no further but they who be wise doe not onely seeke to haue the paine slaked but also to haue the bone well set againe that by that meanes there be no blemish or disproportion to the rest of the body So it is with a true Christian he doth not onely desire to be rid of the paine of his sinne the aches of his soule but the very corruption of it also healed and mortified in him Dauid conioynes these two together Psal. 103. 2 3. Blesse the Lord O my soule and forget not all his benefits who forgiueth all thine iniquitie and healeth all thy diseases The like we haue Psal. 51. 9 10. where he prayes Hide thy face from my sinnes and blot out all my iniquities create in me a cleane heart O God and renew a right spirit in mee Thus after Iustification he prayes for sanctification which also must be our care through the course of our life So much of the connexion The Petition it selfe hath two Branches in it 1 We pray that we may not be tempted vnto sinnes 2 That though we be tempted yet we may not yeeld vnto it Now there be two kinds of Temptations obserueable which we are subiect to in the course of our liues 1 Of tryals and tentations to sinne 2 Of sicknesse and diseases Tentation is any present prouocation or inclination to sinne which is a bait laid by the Diuell or our owne flesh against vs. When we pray therefore not to be led into tentation we pray that we may not haue any prouocation or inticement to sinne that may ouercome or intrap vs in leading vs from that loue duty and obedience we owe vnto the Lord so that the words in this first part of the Petition containe two principall things 1 A Confession 2 A Request First in that we pray not to be led into tentation Here is a close confession that our sinnes deserue it that the Lord may iustly leaue vs vnto the will and power of temptatation As it is said of the Gentiles Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts to doe things vnseemely So 2 Thes. 2. 11. It is said because they went on in the loue of darknesse receiued not the loue of the truth that they might be saued for this cause GOD should send them strong delusion that they should beleeue a lie So that God in his iust iudgement giues vs vp to our sinnes making one sinne the punishment of another This the Lord shewes plainly in the parable of the Vineyard Esay 5. 6. For so also a man that hath a Vineyard as long as it beares well hee will fence it weed it and hedge it that no hurt come vnto it but if it grow barren and yeeld him no profit then he causes the hedge to be throwne downe pull away the wall and let in Hogges Swine and Vermine to deuoure it So doth God order and deale in the businesse of our soules so long as we bring forth branches flourishing and worthy the fruit of the Gospell so long we are fenced and tended well cared for of God But when wee grow barren bring forth bryers and weeds then all our labour is lost when although the Lord doth not let in hogges and swine yet doth the Diuell and all the power of darknesse come in vpon it and blindes and hardens vs more and more by reason that we haue abused the gifts and graces which the Lord first bestowed vpon vs. The second part of this confession is That we are exceeding prone to yeeld vnto temptation Wherefore wee acknowledge that the Lord in Iustice may giue vs vp to the temptations of the Diuell for which cause we pray that we might not be tempted because we find such infirmity in our selues that if we be tempted a thousand to one we shall yeeld to the tentation for the corruption of man is like vnto dry Tinder ready to kindle and
thus spoken of the Petitions both which concerne Gods glory and our owne good whereby Christ hath taught vs to make our Requests regular whatsoeuer we aske demaunding it according to Gods will with assurance to receiue it as we haue it 1 Iohn 5. 4. He now at last brings vs vnto a view of those reasons whereby we may strengthen and backe our Petitions that we may be assured not to loose what wee pray for Seed as we know may perish two wayes 1 If it be not good 2 If the ground be naught For though the seed be good yet if the ground bee not answerable it will come to nothing But it is not so with the seed of Prayer for the ground that it is sowed in is the eares and bosome of God Therefore howsoeuer it may perish in respect the seede is not good yet it can neuer miscarry because the ground is good but the LORD will make it prosper and returne it with a blessing and increase Therefore let vs hold our selues to the rule of Christ and then we need not to doubt but to haue a blessing if wee seeke for it and be not wanting to our selues the Lord will not be wanting vnto vs as you haue heard Now for the conclusion it containes two things 1 Certaine reasons to inforce the Petitions Thine is the Kingdome Power and Glory 2 A reflection or reiterating of our desires in the last words A men which is as much as to say Lord let it be so First for the reasons we must consider why our Sauiour Quest. Ans. Christ annexeth these and doth propound Petitions without inforcing reasons This was to shew with what earnestnesse and excellent feruent intention wee must pray to God not slightly and coldly but pressing him with arguments being serious to obtaine what we pray for But how doe many of vs pray indeed it is with such deadnesse and coldnesse as if we did not greatly care whether our requests be granted or not Now to correct mend this fault our Sauiour shewes we must be serious and earnest in our suits Dauid sayes My voyce came to God when I cryed My voyce came to God and he heard me Children be earnest when they craue but when they cry they are so importunate that they will haue no nay So we that be the children of God must not onely craue of God but cry also and be so importunate that nothing can quiet vs till we haue our requests granted and the blessing we seeke for This our Sauiour shewes by the importunity of a friend suing at midnight an vnseasonabletime who beates and knockes and cals and will not rest vntil he haue the three loaues that he came for As also by the widdowes importunity and preuailing with the vniust â—udge which shewes that the greater and more it is the more acceptable our Prayers are and the likelier to speed Saint Paul wills vs to striue by prayers with God meaning that as Jacob stroue wept and wrastled with the Angell and would not let him goe without a blessing So should we striue with God by prayer in a holy reuerence and say as he said Lord I will not let thee go vnlesse thoublesse me vnlesse thou shew mercy vpon me and grant me my desire and then no doubt keeping the right course which Christ hath set downe we shall preuaile with our God But oh how are wee to seeke in this how poorely come we forward in grace as hauing no life in vs as though we suspected that God were not able to grant our requests or else the immoderate cares of this world choake vp our desires or the foolish interposition of vaine thoughts and want on motionshinder our zeale and deuotion So that by our Sauiours reasons we must learne to quicken our selues to be more serious in our prayers considering God will haue it so and delighteth in importunity therefore shewing vs vndeniable reasons to incite vs to pray Secondly we must consider What kind of reasons they be which Christ annexeth here They be all reasons taken from without vs and not one of them found within vs which was to shew that nothing of the world is within vs no not in the very best of vs that might mooue or incline the Lord to shew mercy and fauour vnto vs no such dignity or merit whereby we may procure fauour or thinke to be heard and speed at the hands of God seeing whatsoeuer inclines God to heare and pitty vs is wholly in himselfe As Dauid shewes in that prayer of the Church Psal. 44. 4. Thou art my King oh God command deliuerances for Jacob through thee will we push down our enemies through thy Name will we tread them vnder that rise vp against vs. So Psal. 143. 11. Hee begges quickning from God for his Names sake c. And Daniel 9. 18. saith he We doe not present our supplications before thee for our owne righteousnesses but for thy great mercies So hee himselfe by the Prophet speakes in another place I doe not these things vnto you for your sakes O house of Israel but for my holy Names sake c. Thus when we would obtaine any good thing from the Lord we must learne to goe out of our selues and to raise all the matter of our hope and speeding from the Lord for his own sake out of his meere goodnesse and mercy Thirdly we are hence to consider with our selues that the reasons be fit and forcible whereby our Sauiour Christ secretly answeres three doubts concerning prayer which might be discouraging impediments to hinder vs not to speed when we pray First when the party to whom we pray hath no authority to grant it This was seene when the Mother of Zebedees sonnes came vnto Christ desiring a request of him that her two sonnes might sit the one at his right hand the other at his left hand in his Kingdome vnto which Christs answer was first in generaall Yee know not what yee aske c. and then he tels her But to sit on my right hand and on my left is not mine to giue but it shall be giuen to them for whom it is prepared of my Father Here she petitioned amisse in such sort as came meerely from affection and fauour to her children this is one impediment suing vnto one who hath no authority to grant at least in that thing Secondly when though the party hath authority yet hee hath not power and ability to doe it As in that desolation of Iudea prophesied of Isa. 3. 7. Where some should come and hang vpon helplesse helpers this answer he shewes they make In that day shall he sweare saying I will not be an healer for in my house is neither bread nor cloathing make me not a ruler of the people So Mat. 17. 16. We read a complaint made vnto Christ by a certaine man whose sonne being lunaticke and brought to his Disciples they could not cure
is taken from the glory of God For thine is the glory for euer and euer That is to say Lord it is thy glory and honour to doe these things that wee pray for and though not for our sakes yet Lord doe it for thine owne honour and names sake which is aboue all things a strong motiue there being nothing which more mooues and preuailes with him then his owne glory The glory of God is as it were the eye of God his tenderest part yea such a part as he will not haue touched as I saiah speakes thereof My glory will I not giue to another saith the Lord. So though nothing in the world be in vs and we haue no merit being to fal into the dust yet this is sure that the Lord will thinke vpon vs as Dauid speaks Psal. 40. 17. But I am poore and needy yet the Lord thinketh on me c. he will thinke on whatsoeuer concernes his owne glory and honor Consider we then what a great mercy this is vnto vs that the Lord hath lapt and folded vp our good in his glory As the Iuie is so wrapt about a tree I hat it cannot be fel'd but we must fell the tree also so is the glory of God infolded and wrapt in our good that they both goe together These things confidered let vs striue in our prayers with humblenesse confession shame importunitie giuing all to God and emptying our selues of all good things in our selues So Abraham speakes vnto God I haue presumed that am but dust and ashes to speake vnto the Lord. So he sayes Isa. 40. 17. All Nations before him are as nothing and they are counted to him lesse then nothing and vanity Thus must wee come downe all and be abashed in our owne sight referring our selues in prayer to the good will of God vsing strong Arguments and much Patience in Humility Amen This last word containes a refiection or inference of our desires Some learned men take it for an assent of faith but though in Positions and Propositions it beso yet in prayer it is alwayes vsed as a roote of reflection Amen Good Lord let it be so which shewes that there must be great attention in our Prayers the mind must be seriously fixed vpon that we speake for to the Lord without straying and wandring thoughts It is an opinion of the Papists that if a man haue a generall intent to pray it is no sinne to entertaine wandring cogitations so that a man may goe on with his beades and finish vp the number of his dotish sayings for all his businesse As they that haue a iourney to London if they put themselues on the way need neuer thinke on London for euery step the horse takes sets him forwards But our Sauiour Christ here shewes the flat contrary that we must finish vp our prayers with the same attention earnestnesse and feruency with which they were begun all wandring thoughts being expelled For so long and no longer we pray then our minde is eleuated and lifted vp vnto the Lord. Saint Augustine sayes well to this purpose who intends to speake to one in a serious matter and then turnes his talke to another who will haue a suit to a Iudge begin to propose the matter and then turne his speech to his friend standing by who can suffer this who can endure it much more then when wee come to GOD in prayer ought we to haue our thoughts set and mindes prepared to be attentiue vnto that which is said like Holy Dauid to bee able to say My heart is fixed O LORD My heart is fixed awake my glory c. that we may not appeare before the Lord with flat dead heauy spirits and wandering thoughts but with rauished hearts and mindes serious thirsty earnest attentiue longing for the things prayed for We may alwayes conclude our prayers comfortably to our euerlasting reioycing to cry Euen so Lord Amen Amen Amen Veni etiam Domine Iesu. FINIS THE POORE PENITENT OR THE DOCTRINE OF REPENTANCE As it was Preached in diuers Sermons by that Reuerend Learned Holy Painfull and Iudicious Diuine Mr. IOHN SMITH late Minister of the Word of God at Clauering in Essex And sometime Fellow of St. Iohns Colledge in Oxenford Published since his death for the Hungrie VPRIGHTNES HATH BOLDNES ISAY 48. 18. O that thou hadst hearkened to my Commandements then had thy peace beene as a Riuer and thy Righteousnesse as the waues of the Sea Thy seed also had beene as the sand and the off-spring of thy bowels like the grauell his Name should not haue beene cut off nor destroyed from before mee LONDON Printed by A. I. for George Edwards and are to be sold at his house in the Old Baily in Greene Arbor at the signe of the Angell 1629. To the Reader CHristian Reader I send thee here the sowre and bitter Pill of Repentance yet feare it not for it comes not to kill but to cure thee It may bee bitter in the taste but take my word for it it will bee healthfull in digestion I know thou canst indure to sweat purge and toyle for the health of thy mortall bodie why wilt thou not doe as much for the euerlasting good of thy immortall soule If thou beest an Atheist I leaue thee in thy gall of bitternesse vnto thy perdition except thou Repent but if a Christian I pray thee remember what the Spirit of God sayes Euery one that hath this Hope in him purgeth himselfe euen as he is pure Are all things become new by Christ and dost thou thinke to goe to Heauen in the old rotten defiled ragges of the first Adam there being no change wrought in thee Deceiue not thy selfe there is no remedie if thou wilt not mourne for sinne thou shalt mourne for iudgement If thou wilt not shed teares here for thy offences there is no remedie thou must of necessitie weepe for euer in Hell where shall bee saith our Sauiour wailing and gnashing of teeth world without end Be not therefore like Ephraim a deceitfull Merchant weigh thins rightly in the ballance of the Sanctuarie and remember as God wishes of his people Israel that thy chiefest wisedome is to remember these things The miserie of sinne The Happinesse of Holinesse and thy later end which if thou neglectest all thy other actions are and shall prooue but meere foolishnesse in the sight of God Vanquished by the importunitie of a friend in hope it might prooue profitable for thy good I gaue way to the Printing of this small Treatâ—â—e though in regard of my owne weaknesse I did not hope to liue so long as to reuiew and publish it my selfe Pardon therfore I increate thee the wants and failings thereof Feed on the honey supply the rest with thine owne mounting more ample Meditations and with the help of others of this nature vse it by Gods blessing as a poore helpe to lift thee vp one step higher vpon Jacobs ladder which is
but with a condition If I my selfe can beleeue and repent I shall bee saued Now when a man hath this worke of Faith in himselfe this makes him labour to repent his sinnes to beleeue in Christ and when hee hath repented and beleeued then followes the great act of Faith whereby a man beleeues that his sinnes are pardoned and his soule shall bee saued and so some acts of Faith gee before Repentance and some follow after Then that Repentance shewes it selfe before Faith in the life of a Christian is most euident and plaine For first a man must needes bee humbled for his sinnes hee must groane vnder the burden of them and crie to heauen against them before hee can lay hold by Faith that they nee pardoned and â—…itted So wee see Dauid 2. Sam. 12. 13. hee was humbled for his sinne before hee could perceiue and perswade himselfe that his sinne was pardoned or receiue comfort I have sinned against the Lord and then follows The Lord also hath put away thy sinne thou shalt not die Many are the examples in the booke of God where wee may see how the most part of the people of God were well and truly humbled by Repentance before Faith raised them But here some may say Obiect How comes it to passe then that some haue beene comforted by Faith who were but slenderly if at all humbled by Repentance as wee see in Lydia Act. 16. 14. whose heart the Lord opened that shee attended the things that were spoken And in the Eunuch Act. 8. 39. of whom it it is said presently vpon his hearing of the word from the mouth of Philip And hee went on his way reioycing Answer I answer this difference ariseth of this First in some there is apprehension of the ouglinesse of sinne so much as nothing can fixe their conceits and imaginations another way in which case though comfort come it cannot so soone make impression Secondly some doe so exceedingly apprehend the Punishment due to sinne that though Promises come pardon be proclaimed yet they remaine heauy and lumpish still not being able to raise vp themselues and set their Faith aworke to beleeue so good newes though they haue repented of their sinnes Where againe in the other First there is a strong apprehension of the greater which is the mercie of God beyond all and a lesser sight of their owne sinne which makes their act of Faith so much the more easie And secondly there is in them a large apprehension of Gods offering of redemption in Christ and saluation in his blood which with good affection they receiue and so are comforted So that the case is according as it falleth out diuersly in the Conuersion of a sinner In whom there are two apprehensions first apprehension of the greatnesse and guiltinesse of his sinnes Secondly an apprehension of the mercy of God offering of Redemption and Reconciliation in the death of Christ. Now because it falls out in the conuersion of a sinner that somtimes hee apprehends more strongly the one and sometimes the other that so accordingly is his ioy or sorrow great or small And therefore if a man in his first conuersion haue a more strong apprehension of his owne sinnes and all his thoughts is carried vpon the beholding of his miseries and wofull estate this makes him to lament and mourne bitterly many a day together but if at his first conuersion with a sight of sinne a man behold such an infinite sea and depth of Gods mercies as is farre beyond all his sinnes and the infinite merit of the death and sufferings of the Sonne of God Euen as Flakes of fire falling into the Ocean sea are quenched with the abundance of water so all his sinnes falling into the maine sea and Ocean of Gods mercie in Christ are all couered and put out so as his heart is filled with ioy and gladnesse as it fell out with Lydia and the Eunueh Act. 8. and others LECT III. III. THE NATVRE OF Repentance ISAIAH 1. 16. Wash yee make you cleane put away the Euill of your doings from before mine eyes Cease to doe euill Learne to doe well c. I Haue read in the stories of this time that they which trauell into Virginia and Guiana or among those sauage and desolate countries carry a Tinderboxe with them and when night comes they make a fire or light vp a candle to see where to sleepe and rest the more safely Euen so God hath left vs his holy Word to bee as a tinderboxe vnto vs to strike fire and light vp a candle to direct vs through the darke wildernesse of this world so as they who will see the mercies of God must take the booke of God into their hands and as by striking of fire the traueller is the safer and hath the meanes of light to direct how and when to rest so must wee raise a light out of Gods word to conuey vs home to heauen Therefore of all other things let vs take heed that wee doe not despise this kindnesse and goodnesse of the Lord whose bountie leades vs vnto Repentance of which I spake the last day First wee haue heard the Necessitie of it Secondly the Order of it with other graces and now in the third place wee are to treate of The Nature of Repentance and of this the rather because there is a kinde of Faith and Repentance which deceiues vs in their Nature for there are a number of men and women that haue a shew of Repentance and thinke themselues in a good estate and well enough when indeed they are not and haue but a meere shadow of Grace so that wee may not bee deceiued in a matter of such moment and weight I haue thought it good to make it knowne vnto you what is the true Nature of Repentance But before I shew you the true nature thereof I will first refuce the false account which the world hath of Repentance some take repentance to bee but some sorrow for sinne so that when the hand of God is vpon him or that hee lies sicke lame or any way perplexed if he then can vent some few sighes and say Lord haue mercy vpon mee a sinner I am sorry that I haue offended he supposeth it is Repentance but this Ahab did and more this Iudas did with publike confession yet neuer repented so that if outward sorrow for sinne or a sad looke or a sigh or such like were true Repentance what Reprobate is there almost in the world but doth this and many a day Yea such as liue in grosse and knowne sinnes can crie to God for mercie and confesse their offences and thinke they haue obtained a grace from God in so doing seeming sorry for their sinnes though yet they liue in knowne sinnes as I said against their owne conscience and continue presumptuously in their wickednesse Yea how many thousands are there who neuer obtained any grace or mercy at all to bee
euen home to our Fathers house So Christ the Patterne of all Humilitie holinesse patience and meeknesse what a deale of holy and heauenly speeches did hee vse before his death which are euer memorable chiefely his seuen last words So Iacob Gen. 47. what a many gratious sweet words came from him ere his departure to his sonnes and family So Dauid before his death blessed and instructed his sonne Salomon saying And thou Salomon my sonne feare thou the Lord God of thy Fathers c. The like we haue of S. Paul Tim. I haue fought a good fight I haue finished my course and henceforth is layed vp for mee a crowne c. Steuen also called vpon the Lord Iesus towards his end and Moses blessed the twelue Tribes of Israel more instances I might giue but these may suffice to shew that euery man must indeuour that his last words may bee gratious and seemly when hee comes to die The sixth and last Dutie at the time of death is Holily to resigne ones selfe into the hands of God as wee see our Sauiour Christ did Luke 23. 46. Father into thy hands I commend my spirit So Steuen when he was in the greatest perturbation that might bee in the agonie of death said Lord Iesus into thy hands I commend my spirit euen when there was a showre of stones about his eares Little children for the most part desire to die in their Fathers bosome or vpon their mothers lap euen so must a Christian in the houre of death lay downe his head vpon the sweet brest and bosome of Iesus Christ so rendring vp vp his soule into the hands of the Lord. If a man had a most pretious jewell which hee did esteeme aboue all his wealth valuing the same at some high rate in time of danger hee would surely make choice of his best and chiefest friend to commit it in keeping So seeing euery Christian hath a most pretious iewell his soule which doth farre exceed all other his wealth therefore howsoeuer wee trust friends with our lands and goods we must onely trust the Lord with our bodies and soules that hee may restore them safe againe at the last day So this is the last dutie a Christian hath to doe at the day of death to shut vp his owne eyes and to rest vpon the sweet mercie of Iesus Christ to receiue him into glorie If a man doe thus prepare himselfe for death before-hand and then holily dispose of himselfe at the time of death there is no doubt but hee shall die well and comfortably what death so euer hee die no man can assure himselfe when hee shall die where or of what death onely wee know if wee goe on with these helpes shewed whensoeuer or wheresoeuer or howsoeuer wee shall die the seruants of God Saints in heauen in peace of a quiet conscience so as they may write vpon our tombes and graues such godly Epitaphes as the Holy Ghost doth vpon Moses So Moses the seruant of the Lord died there in the land of Moab according to the word of the Lord. LECT XIII OF THE CONTRAries to Repentance IEREM 18. 12. And they said there is no hope but wee will walke after our owne deuices and wee will euery one doe the imagination of his wicked heart HAuing spoken of the Cases of Repentance especially of that great case of Comfort in Death we are now to speak of the cōtraries of it For euen as Marriners when they goe to Sea they must onely not haue their course described before them in a Map but they must also haue speciall notice of rocks and shelfes sands that they may auoide them Euen so must the Christian man not onely know the way of the nature parts and properties of true repentance but also euen the Contraries and opposites thereof to decline them as dangerous rocks in his spirituall passage towards his heauenly home If you look into the Prophecic of Ezekiel you shall finde it thus written Chap. 39. 15. And the Passenger which passeth through the land when any seeth a mans bone then shall he set a signe vp by it c. So must wee set vp signes and tokens in this passage of our life that wee may auoide these and these places of danger The ministers of God are such searchers to finde out dead bones that is mens sinnes and when they haue found them they giue vs speciall notice of them and markes that wee may euery one looke into our selues by repentance for many times wee are hindered in our repentance and newnesse of life for want of discouerie and apparant markes to be directed by Now these contraries vnto it are two 1. Impenitencie 2. Unsound Repentance First Impenitencie is a certaine blocke layed in our way by the deuill when a man hath no touch or feeling of his sinnes but against his conscience and knowledge and iudgement liues in knowne sinnes which for his life hee cannot lament nor leaue or set himselfe against And is that Impenitencie mentioned Rom. 2. 5. But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgement of God This is impenitencie when a man hath sinned to bee as merry as if hee had not sinned and neuer trouble his rest for it Such as are mentioned 2. Pet. 2. 14. who cannot cease from sinne eate and drinke are jolly and braue in companie as if no such matter like vnto Esau who when he had committed that hainous sinne in selling of his birth-right Gen. 25. 34. was no whit dismayed for saith the text Then Iacob gaue Esau bread and pottage of lentiles and hee did eate and drinke and rose vp and went his way Thus Esau despised his birth-right So Iosephs Brethren when they had seazed vpon him stript him of his garments and cast him into a pit with an intent to destroy him they were neuer a whit moued with the matter but in a manner added sinne to sinne and sold him to the Ismaelites Gen. 37. 25. and sate downe to eate and drinke vntill they saw the Ismaelites vnto whom they sold him So Ierem. 8. 12. It is said Were they ashamed when they had committed abominations nay they were not at all ashamed neither could they blush So wee see when wee are not touched for the committing of sinne but can be quiet and merrie contented to eate and drinke and sleepe as well as if there were no such matter this is the impenitent and hard heart spoken of when one is insensible of sinne for as in some diseases insensibilitie is a great signe of danger a man being most fearfully sicke when he doth not feele his sicknesse so it is in the state of sinne a man is in the most danger when hee doth not see or feele it So Ierem. 8. 6. I hearkened and heard and no man spake aright no man repented of his
but must abound euen to exceed others nay we neuer cease till wee haue wrested all out of other mens hands got all the money out of their purses all the goods in their houses but take heed of this low Meddowes or Marshes when they came to be ouerflowen and the water to stand in them breed nothing but Frogges and Toades that continually creepe and annoy them So it is with our hearts how soeuer otherwise fruitfull and capable of some goodnesse yet if once they come to be ouerflowen with couetous desires and grow muddy and myery as standing pooles they will breed nothing but frogges and filthy lusts sinnes that croke and cry to annoy and terrifie vs. Now because by Bread as you haue heard we vnderstand all things needfull for the sustentation of this life we must learne also not onely to refraine our dyet but to keepe a moderation in all things appertaining to this life and hold our selues close to good order and temperate sobriety that our desires be not like a sea which hath no bounds nor bottome Esau though a prophane man could say I haue enough my brother but our corruption is otherwise we cannot be contented with any measure whatsoeuer we haue is not sufficient Nay though we haue enough yet still we desire more and more wee can neuer be filled The Lord complaines of this Isa. 5. 3. Woe be vnto them that ioyne house to house c. And Hâ—bakk 2. 5. Hee paints out a proud man that neuer keepeth at home who inlargeth his desire as Hell and is as death and cannot be satisfied but gatherâ—th vnto himselfe all Nations So Saâ—nt Bazill 〈◊〉 treating of a couetous man saith That he neuer â—easeth day nor night nothing satisfiâ—th him no bounâ—… takes hold of all and turnes all into it seâ—… small beginnings by lâ—ttle anâ—… at length with force and viâ—… their bankes but beare downe whatsoeuer 〈◊〉 〈◊〉 with So it is with the couetous men c. But we must learne to represse this affection in ourselues and pray to God for an orderly moderation in all things One saith well That acouetous man is like a Mole digging and labouring when all that he hath digged he gets vpon his shoulders So whatsoeuer such men haue got it lies heauy vpon their conscience puts them in paine and becomes a heauy load for them to carry vnto the Throne of Iudgement And as Mice besmeared with Bird-lime creepe vp and downe gathering a great deale of dust and filth or other fit matter to burne and so lighting on any fit occasion are vndone by their owne doings so it is with a number of men in this world they scratch and scrape and when all is done it is but stickes and strawes which they gather to increase the fire of their owne condemnation euerlastingly There is yet one thing more to be considered in this matter a point worthy the noting That whereas wee pray for a quantity of Bread yet we doe not determine how much Wee doe not say Lord giue vs so much and so much bread to teach vs all to leaue the particulars to the Lord wee pray to be contented with that which He in his wisedome doth determine A man may indent with a friend as the man in the Gospell Lend mee fiue loaues but none of vs may indent with God but referre all to his assignation and appointment As a man making challenge to a field yet is contented to referre the matter to friends and stand to their award so much the rather if they be iust and wise how much more ought we to submit all vnto God The fift thing is Whose bread we pray for Our owne bread not the bread of others but we pray to God to giue vs our owne bread Now our owne bread is that we haue faithfully and honestly laboured for in our Calling well got by lawfull meanes and no more This is that which the Lord promiseth as a blessing vnto his people Psal. 128. 2. That they shall eate the labour of their hands Thus the Apostle 2 Thess. 3. 12. Commands euery one to worke with quiernesse and eate their own bread so that there are two kinds of Bread vnlawfull 1 The bread of idlenesse 2 Bread of the fatherlesse and wickednesse The first is when a man hath no Calling no imployment no ability to doe businesse and yet is idle mispending his time and is carelesse of himselfe this man doth not eate his owne bread because he doth nothing to make it his owne c. Secondly the Bread of wickednesse and of the Fatherlesse when a man doth by oppression deceit cosenage and such like eate vp the Bread of others yea bread of the Fatherlesse and of the poore and of the honest this also is none of his owne bread and so cannot be eaten with peace of conscience therefore let vs looke to eate of our owne The Diuell came to Christ in his hunger and would haue had him turne stones into bread hee could not preuaile with Christ but he doth with many men Indeed when men get bread by vnlawfull meanes by lying cozening deceit c. then they not depending vpon Gods prouidence in lawfull meanes do turne stones into bread and take the Diuels counsell not being ruled by God as they should Wee read Isa. 11. 7. In that great change to be wrought vnder the Gospell It is said amongst other things The Lyong shall eate straw like the Oxe Meaning that then where that change is truely wrought they shall be so farre from feeding and rauening vpon others as formerly that they shall eat straw be easily pleased and brought to a better conformity being contented with mean their own things So a man truely conuerted and brought into the Kingdome of Christ will rather eate straw feed meanely be contented with what God allowes him then by any vnlawfull meanes come by his food Thus you see we pray for our owne Bread that wee may prouide bread orderly for ourselues and not liue vpon others or vse vnlawfull meanes The Poets say that Aelous gaue Ulysses all his windes in a boxe who when he was asleepe thought it had beene gold and so opning the box let out the winds which had like to haue lost all their liues and put them in danger of drowning So many times it is when men will not bee contented with their owne by doing wicked practises and performing vnlawfull actions they raise vp stormes and tempests against themselues euen many times to put their liues in danger Therefore let vs bee contented with our owne things Sixtly For whom we doe pray For others as well as ourselues Giue vs our daily Bread which word hath a double relation 1 Respectiuely to that which went before 2 To the rest of the members of Christs body Which is first vs that haue hallowed thy Name vs that desired thy Kingdome might come into our hearts vs that had
care to doe thy will Lord giue vs our daily Bread So that this Petition is conditionall as if hee should say Lord if we haue done these things then giue vs our daily Bread then feed vs then Lord giue vs all things needfull for our life But if wee haue done nothing for thee then we dare not claime that thou shouldest doe any thing for vs for howsoeuer thou hast promised to do vs good yet we must feare thee and first Honour thy Name As Psal. 34. 9. Feare the Lord yee his Saints for noehing wanteth to them that feare him So that first wee must obey and please him ere we may with boldnesse vse the promises to our comfort for with what face can wee stâ—nd vp and lay claime to Gods promises when we haue not performed the conditions and are not qualified like those parties and persons the promises were made vnto as Iehu said to Iehoram when hee demanded Is it peace Iehu what peace said hee so long as the whoredomes of thy mother Iezebell and her witchcrafts are yet in great number So may I say so long as men dishonour God haue no care of his glory loue of his Kingdome no desire to doe his will how doe they looke to haue their daily Bread their peace or things needfull for this life A second relation is To the rest of the members of Christs body and so wee are taught to pray not Lord giue me but Lord giue vs our daily Bread So that a Christian man must not regard himselfe onely but in a fellow-feeling of other mens miseries hee must pray for their wants as well as his owne The couetous man he had rather say Lord giue mee Bread then giue vs Bread but the true Christian extends his care and loue vnto the whole body of Christ whereof he himselfe is a member As Abraham sitting in his tent doore in the coole of the shadow pittyed them which were trauelling in the heate and was ready to refresh them so it is with euery true Christian they are tender-hearted and haue a simpathy with others miseries So we see in Nature when the Sunne shines vpon these inferiour bodies if solid bodies when they reflect their beames they cast their light and heat vpon other bodies that are nearest about them but ifthey be empty and hollow bodies such as haue no solidity they take all into themselues and reflect not So it is in this case they that be sound Christians onely possessed with power of grace they cannot hold any goodnesse to themselues but are ready to reflect it and make others partakers of it so must our labour and care be not be hollow and false but sincere and true affecting the good of others as of ourselues The last thing to be obserued in this Petition is for how long time we pray for bread But a day onely Giue vs this day our daily Bread of which there be three Reasons First To teach vs to depend vpon God from day to day because we vsually rest not in the present blessings of God vpon vs but are euer casting and contributing for the time to come Therefore our Sauiour Christ setteth this downe to preuent our carking and caring for the things of this life for if from day to day the Lord giue vs bread we must be contented and leaue all the prouision for future times vnto the Lord who gaue his owne people Bread but for a day onely Exod. 16. That they might altogether depend vpon Gods goodnesse and heauenly care from day to day The little birds as we all know when they haue dined know not where to suppe and when they are fed one day they know not where to feed the next and yet God prouides for them and if God remember and fauour them much more may we rely vpon his care and mercy towards vs perswading our selues that he who feeds vs to day will feed vs to morrow this weeke next weeke this yeere next yeere and so for euer as we trust in Him Secondly To teach vs to liue exceeding carefully as if our last day were come for our life is so vncertaine and hangs by such a slender thred that wee know not how soone it may be broken and gone and therefore our Sauiour Christ would haue vs liue exceeding carefully and watchfully ouer our selues from day to day euen to our last The people of Israel wee know doe eate the Passeouer with their loynes girded as men ready to depart at a short warning so must we eat our dinners and suppers as ready to depart and take leaue of this world at all times or whensoeuer the Lord will haue vs. Thirdly That euery day we may come to God in prayer to be not a day from him for if we made our suites before men onely we would attend their leisures much more must we wait vpon God wee may well thinke when the day is past our pattent is expired and our grant ended till we haue renewed it againe so that euery day as we haue said we are taught to come to God in prayer to renue our Patents and grants of blessings that God may extend his mercy vnto vs. For it is the corruption of the world yea of our course nature that we would not come vnto God once in a moneth nay not in a yeere if meere necessity do not driue vs. Therefore our Sauiour Christ hath stinted this Petition to a day onely that euery day we may learne to sue vnto God to haue communion with him in begging the things of this life that so wee might be led the more happily vnto those eternall better things of life euerlasting and so to be led by the vse of these weake temporary refreshments to the feeding vpon that bread of life which the Sonne of man doth giue his Saints and seruants So much shall serue for the fourth Petition come we now to the fift 5. PETITION And forgiue vs our debts as we also forgiue our debtors OVr Sauiour Christ as we haue seene in the three first Petitions teacheth vs to beg those things tending vnto the glory of God and the meanes conducing vnto the same and in the three last to begge for our owne good things tending both to the comfort of this life and of that to come as the forgiuenesse of sinnes a sanctified and a holy life assisted by the power of grace In the former Petition we haue heard on what conditions and how we ought to beg for the good things of this life which as things necessary tend especially to the bodily preseruation of health and life Now here in this 5 Petition we come to the good of eternall life and this is either the grace of Iustification in this Petition or the grace of Sanctification in the next which yet is no further good then as we apprehend and bring home the comfort of it The world in their ignorance doe vsually say Who will shew vs any good