soules Consider with your selues that y 2 Sam. 12. 16. Dauid a King fasted mourned when his child was sicke and lay all night vpon the earth that z Esth 4. 4. 16. Esther a Queene fasted and did neither eat nor drinke three daies night nor day and that a Luk. 2 36. 37. Anna a woman of great age serued God with fastings and praiers night and day But where is our fasting or where shall we finde one of an hundred fasting truly after the right manner and to the â—ight ends that can say with S. Paul I haue bene b 2. Cor. 11. 27. Infastings often or can say with Dauid c Psal 109. 24. My knees are weake through fasting and my flesh faileth of fatnesse Some hope to excuse themselues from fasting saying each one for himselfe though I cannot fast yet I can pray but tell me not of thy deuotion in praying except thou canst also tell me of thy daily abstinence and of some time set a part for the taming of thy rebellious flesh and bringing vnder thy bodie by fasting for fasting is as hath bene declared a great helpe and furtherance to prayer and therefore where abstinence is not vsed and fasting neglected there doubtlesse praier either is not or is verie weake cold and formall And this of Fasting as it is a help and furtherance to praier CHAP. XX. Of the Third help and further ance of prayer Diuine Meditations GOdly Meditations are a third help and furtherance to our praiers which I will make manifest 3 Diâ—ine Meditations considered two waies First in generall Secondly by a particular enumeration of sundry profitable meditations For the First All godly meditations are a helpe and 1 Generally furtherance to our praiers as appeareth by the words of the prophet Dauid saying a Psal 39. 3. 4. My heart was hot within me while I was musing the fire burned then spake I with my tongue Lord make me to know mine end c. and againe he saith b Psal 77. 1. I cried vnto God with my voice euen vnto God with my voice he gaue eare vnto me But before he called cried vnto the Lord he declareth what thoughts meditations he had he c Ver. 3. remeÌ„bred God he could not sleepe for thinking vpon God he d Vers 6. 7 8 9. Communed with his owne heart his spirit made diligent search wil the Lord cast off for euer wil he be fauourable no more c. To this agreeth the saying of the sonne of Syrach e Ecclus. 39. 1. He that giueth his mind to the law of the most high and is occupied in the meditations thereof will seeke out the wisdome of all the ancient c. and it followeth f Vers 5. He will giue his heart to resort early to the Lord that made him and will pray before the most high and will open his mouth in prayer and make supplication for his sinnes Thus holy and diuine meditations generally considered are a helpe and furtherance to our praiers Secondly that diuine meditations are a great help 2 Particularly Twofold furtherance to dâ—uout praier I will manifest by the particular enumeration of sundry diuine meditations which I reduce to these two heads Godly meditations concerne either God or Ourselues 1 Concerning God Threefold Those that concerne God are of three sorts The first concerne his nature or Attributes The second his word The third his workes Touching the First The consideration of the attributes 1 Concerning the Attributes of God as of God may stirre vs vp to Inuocation either to pray to God or to praise God as First when we thinke vpon the eternitie and immortalitie of God the consideration of this that God is eternall 1 Eterniue of God and immortall that he is euerlasting without beginning and without ending may raise our thoughts to thinke on the life euerlasting which the eternall and euer-liuing God hath prepared for his elect and then to pray that we may liue eternally with God in his eternall and euerlasting kingdome Secondly when we meditate on the power of God 2 Power of God consider that he made the world of nothing and that he doth what soeuer it pleaseth him both in heauen and earth this should teach vs to pray that we may depend vpon Gods prouidence for the things of this present life because God is al sufficient to pray that in time of trouble we may waite vpon God for deliuerance because he is a God of might and power able to doe all things yea and to pray that we may feare that powerfull God to seeke to please him and to glorifie him both in our bodies and in our solues because he is g Mat. 10. 28. able to destroy both soule and bodie in hell Thirdly when we meditate on the iustice of God and 3 Iustice of God consider how iust the Lord is in all his waies that he is a iust God hating sinne and iniquitie and punishing the transgressors h Exod. 34 7. That will by no meanes cleare the guilty i Nahum 1. 3. And will not at all acquit the wicked the consideration hereof should mooue vs to pray that we may alwaies k Psal 4. 4. Stand in awe of his maiesty and not sinne against him lest we prouoke his wrath and indignation against vs. Fourthly when we thinke on the mercy of God and 4 Mercie of God consider with our selues that God is l Ioel. 2. 13. Gracious and mercifull this meditation should moue vs to pray that the Lord would be gracious and mercifull vnto vs that he would shew mercie vpon vs and pardon our sinnes as Dauid prayeth m Psal 51. 1. Haue mercy vpon me ô God according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions Fiftly when we thinke on the patience long suffering 5 Patience of God and forbearance of God considering how long we haue liued in our sinnes how often we haue done wickedly and still the Lord hath shewed his patience and long suffering and waiting for our repentance hath forborne to cut vs off in our sinnes then we should pray that this n Rom. 2. 4. Goodnesse of God in forbearing vs might be a meanes to lead vs to repentance Sixtly when we thinke on the wisedome of God and consider how wisely the Lord hath made all things and 6 Wisdome of God how prudently he ruleth and gouerneth the world this meditation should bring vs into admiration of the Lords wisedome and cause vs to lift vp our hearts on high praising the Lord and saying with Dauid o Psa 104. 24. O Lord how manifold are thy workes in wisdome hast thou made them all Thus the deuour soule may be carried aloft in heauenly meditations concerning these and the rest of the Attributes of God and in all he may be stirred vp
Pet. 2. 20. 21. 22. If after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are againe intangled therein and ouer come the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy Commaundement deliuered vnto them But it is happened vnto them according vnto the true prouerbe the dog is turned to his owne vomit againe and the Sow that was washed to her wallowing in the mire This is a very dangerous falling away but yet heare and consider of a more dangerous backsliding and a more fearfull falling away The second vniuersall falling away is when a man 2 By sinning against the holy Ghost What it is to sinne against the holy Ghost hauing beene inlighted by the holy Ghost with the knowledge of God and his Sonne Iesus Christ and hauing made a profession of Christ doth afterwards deny the truth against his owne knowledge and conscience doth maliciously oppose himselfe against the knowne truth and euen persecute those that professe the truth This is properly called the sinne against the holy Sinne against the holy Ghost why so called Ghost not because sinne can be so committed against the holy Ghost but it is also against the Father and the Sonne and when the holy Ghost is offended the Father is offended and the Sonne is offended for the Godhead is one But it is called the sinne against the holy Ghost because this sinne is committed against the proper and immedrate working of the holy Ghost which is to inlighten the minds and vnderstandings of men with the true knowledge of God and his Sonne Iesus Christ Now when the holy Ghost hath inlightned any one with the true knowledge of Iesus Christ and afterwards he so fall away from the truth that he deny Iesus Christ and malicously persecute the knowne truth this is to sinne against God and against Iesus Christ but properly and after a speciall manner it is to sinne against the holy Ghost inasmuch as he sinneth against the immediate inlightning of the holy Ghost Of this sinne against the holy Ghost with the fearfull state of those which fall into this sinne the Scripture euidently speakes the Apostle to the Hebrewes saith i Heb. 6. 4. 5. 6. It is impossible for those who were once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they shall fall away to renue them againe vnto repentance seeing they crucifie to themselues the Sonne of God afresh and put him to an open shame Againe he saith k Heb. 10. 26. 27. 28. 29. If we sinne wilfully after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes But a certaine fearfull looking for of iudgement and fieric indignation which shall deuoure the aduersaries He that despised Moses law died without mercie vnder two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden vnder-foote the Sonne of God and hath counted the bloud of the couenant wherewith he was sanctified an vnholy thing and hath done despite vnto the Spirit of Grace From which words of the Apostle two things may be gathered Two things herein to be considered The one is the nature and quality of the sinne against the holy Ghost The other is the punishment due to the same First the nature and qualitie of this sinne is set forth by sixe things 1 The nature qualitie of the sinne against the holy Ghost shewed in sixe things They that sinne against the holy Ghost are 1 First inlightned with the knowledge of the truth 2 Secondly they haue a taste of the heauenly gift 3 Thirdly they are made partakers of the holy Ghost 4 Fourthly they haue had a taste of the good word of God 5 Fiftly they haue had a taste of the powers of the world to come 6 Sixtly after all this they so fall away that they crucifie the Sonne of God afresh they trample and tread vnder foote the bloud of the Couenant and count it an vnholy thing and doe despite vnto the Spirit of Grace Heer 's the Sinne. The second thing is the punishment which vsually 2 The punishment of them that sinne against the holy Ghost befals those that sinne against the holy Ghost and that 's three-fold The first is finall impenitencie they that sinne against the holy Ghost are stricken with a marueilous hardnes of heart so that they cannot repent they are past repentance 1 Finall impenitencie wherefore the Apostle saith l Heb. 6. 4. 5. 6. it is impossible for those who were once inlightned c if they shall fall away to renue them againe vnto repentance The second is neuer to be forgiuen they that sinne against the holy Ghost can haue no remission no forgiuenesse 2 Neuer forgiuen of sinnes they can haue no mercie shewed them m Mat. 12. 31. 32. All manner of sinne and blasphemie shall be forgiuen vnto men saith our Sauiour but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a word against the sonne of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuen him nether in this world nor in the world to come And in St Marke it s said n Mar. 3. 29. he that shall blaspheme against the holy Ghost hath neuer forgiuenesse This second punishment followeth vpon the first one is the cause of the other they that sinne against the holy Ghost shall neuer haue forgiuenesse because they haue not grace to repent true it is the mercie of God is great aboue all our transgressions and God denieth mercie to no sinner that doth truly repent and therefore if a sinner whosoeuer or whatsoeuer he be haue grace to repent him truly of his sinnes to beleeue the remission of his sinnes and to call and cry to God for mercy he may haue mercie but he that sinneth against the holy Ghost his heart is so hardned that he cannot repent but dies without repentance and therefore cuts himselfe off from mercie and forgiuenesse and so is the cause of his own damnation The third is a miserable and fearfull end They that 3 A fearfull end sinne against the holy Ghost vsually die a fearfull and shamefull death We haue two memorable examples hereof the one is of Iudas Iscariot one of the twelue who was inlightned with the knowledge of Iesus Christ he was the Disciple of Christ he preached Christ and wrought myracles in the name of Christ and yet afterwards fell away and that fearefully for he betrayed Christ for money but what was his end He came to a shamefull end for when
Wherefore Dauid saith of himselfe a Psal 32. 3. 4. 5. When I kept silence my bones waxed olde c. But I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Dauid after he had sinned for a time kept silence held his tongue and opened not his mouth to confesse his sinne but that was paine and griefe vnto him befound no comfort in it but when he acknowledged his sinnes and confessed his transgressions then the Lord shewed mercy on him and forgaue him and Dauid did not obtaine mercie and forgiuenesse at the hands of God till that hee confessed his sinne to the Lord. b Nos alitâ—r salui esse non possumus nisi confiteamur paenitentes quod iniquè gessimus negligentes Aug. We cannot otherwise be saued saith one but by humble acknowledgement of our sinnes which through our negligence we haue so wickedly committed Before the sicke man can finde ease and remedie for the recouering of his health he must make his griefe knowne vnto the Physitian and the Creeple is not ashamed to lay open his soares to the passenger to mooue him to haue pitty on him so likewise it 's necessarie for a sinner by confession of his sinnes to make knowne the inward diseases the infirmities and sores of his soule to the chiefe and best Physitian of our soules Christ Iesus and bee as earnest with the Lord to beg mercy and craue pardon and forgiuenesse of his sinnes as the poore beggar by the high-way side is importunate to beg a penny of the Passenger Thirdly Confession of our sinnes to God is necessary 3 If we doe not confesse our sinnes yet wee cannot hide them froÌ„ God for God both seeth knoweth them for if we doe not confesse them vnto God yet God knowes them and sees them yea c Quando iâ—â—mâ— celat Dâ—us â—â—dat when sinners doe foolishly hide and couer their sins then the Lord layes them open to the view of the world The Lord said vnto Dauid d 2 Sam. 12. 12. Thou didst it secretly but I will doe this thing before all Israel and before the Sunne When thou didst commit thy sinne of adultery thou didst it secretly thou thoughts that no eye had seene thee but I beheld thy wickednesse which thou didst in secret and I will punish thee openly because thou hast sinned and not confessed thy sinne I will bring thy sinne to light and thy selfe to shame Secondly as Confession of sinne is necessary so is it 2 It 's good and profitable For also good and profitable for a sinner for First by Confession of sinne a sinner obtaineth remission and forgiuenesse of sinne so saith Salomon By confession we obtaine remission e Pro. 28. 13. Who so confesseth and forsaketh his sinnes shall haue mercie S. Iohn saith f 1 Iohn 1. 9. If wee confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes And Dauid witnesseth of himselfe g Psal 32. 5. I said I will confesse my transgression vnto the Lord and thou forgauest the iniquitie of my sinne h Vâ—i Confessio ibi remissio Quaâ—dâ—â—â—mo detâ—giâ— Dâ—us â—egiâ— quando homo agnoscit Deus ignâ—scit Where there is true hearty and humble confession of sinne there is remission and forgiuenesse When a sinner vncouereth and layeth open his sinnes God couereth and hideth his sinnes When a sinner acknowledgeth and confesseth his sinnes God doth pardon and forgiue him his sinnes Vpon Dauids confession i 2 Sam. 12. 13. I haue sinned against the Lord Nathan the Prophet saith vnto Dauid in the word of the Lord The Lord hath put away thy sinne thou shalt not die Secondly Confession of sinne is a meanes to pacifie 2 Confession of sin is a meanes to turne away Gods turne away Gods wrath heauie displeasure the anger and to asswage the wrath of Almighty God Yea to auert and turne away the iudgements of God which arâ— threatned against and hang ouer the head of sinners When Ionah the Prophet cried against Nineueh k Io. 3. 4. 8. 9. 10. Yet â—ortie dayes and Nineueh shall bee ouer throwne The Niniuites humbled themselues before the Lord with fasting and mourning confessing their sinnes and crying mightily vnto God and when God saw their workes that they turned from their euill way then God repented of the euill that be had said that he would doe vnto them and hee did it not Hereupon is that saying of Chrysostome l Niniuitae confitentur viuuÌ„t Sodomitae obdurantur pereunt Chry. in Psal 106. The Niniuites confesse their sinnes and liue the Sodomites are hardned in their sinnes and perish Thirdly Confession of sinne is profitable to a sinner for thereby his conscience is pacified and his soule eased Like as a man being discontent in his mind and sore troubled in his thoughts can take no quiet rest 3 By Confession the soule is cased and the conscience pacified his stomacke faileth him and his sleepe departeth from him till meeting with a faithfull trustie friend hee maketh his minde knowen vnto him layeth open the griefe of his heart and by mutual conference together findeth comfort and ease so a sinner that is greatly distressed in soule and afflicted in conscience with the remembrance of his sinnes by humbling his soule in secret before the Lord confessing his sinnes laying open his iniquities and not hiding his sinnes doth finde great case for vpon â—he sinner's humble confession the Lord who is the best friend that a poore sinner hath doth marucilouslâ— comâ—ort and refresh the soule of the sinner So that the heart of the poore sinner is now comforted his soule is cased and his conscience pacified Such benefit commeth by confessing our sinnes vnto God And sâ—â—ing that Confession of our sinnes vnto God Vse is so necessarie and profitable the consideration hereof serues iustly to reproue First those who will not acknowledge and confesse 1 Against those who will not confesse but hide and couer their sinnes their sinnes vnto God but hide and couer them as Adam when he had eaten of the forbidden fruit m Gen. 3. 8. bid himselfe among the trees of the garden thinking to hide himselfe and his transgression from the Lord wherefore Iob saith n Iob 31. 33. If I couered my transgressions as Adam by hiding minâ— iniquitie in my bosome Iob counts it a haynous thing to couer his transgressions and to hide his iniquitie And indeed for any one to couer his transgressions and to hide his iniquitie is both foolish and dangerous Foolish for no man can so hide his sinne but God knoweth and seeth it A notable example hereof we haue in Dauid It is wonderfull to consider what deuises what 1 Foolish shifts and inuentions o 2. Sam. 11. Dauid vsed to couer and hide his sinne of adulterie with Bathsheba Whn Dauid committed that sinne of adulterie with Bathsheba
Repentance presuming on Gods mercie PResuming on Gods mercy is the second impediment 2 Presuming on Gods mercy Where consider two things that hindreth many from Repentance The wicked man that liueth in sin leadeth an vngodly life because he feeles no iudgement of God fall vpon him for his sinnes presumes to sinne still and pleads for himselfe God's mercifull Christ dyed for sinners c. It is true God is mercifull He is a â—xod 34. 6. 7. the Lord God mercifull and gracious long-suffering and aboundant in goodnesse and truth keeping mercy for thousands forgiuing 1 God is onely mercifull to penitent sinners iniquity transgression and sinne But vnderstand First that God is mercifull onely to penitent sinners to such as b Isay 1. 16. 17. 18. cease to doe euill and learne to doe well to such as c Isay 55. 7. forsake their euill way and returne vnto the Lord to such as d Ezek. 8. 21. turne from all the sinnes which they haue committed and doe that which is lawfull and right And although it be true that God hath mercy and plenty of mercy for sinners though neuer so wicked and vngodly if they truely and vnfainedly repent them of their sinnes yet the mercy of God is not extended to impenitent sinners to such as are obdurate and hardned in their sins not to such as are growne obstinate rebellious and disobedient against the Lord. Impenitent Kaine hard-hearted Pharao and despairing Iudas these find no mercy these dye in their sinnes without mercy onely penitent sinners find mercy Dauid Peter Marie Magdalene and such sinners as haue truely repented of their sinnes haue obtained mercy Secondly God is mercifull indeed but as he is mercifull 2 As God is mercifull so hee is also iust so is he also iust as he is mercifull he is very ready to pardon iniquity and to forgiue sinne but as he is iust he will punish sinners and will in no case spare them that presumptuously goe on in their sinnes As Moses tells the presumptuous sinner e Deu. 29. 19. 20 And it come to passe when he heareth the words of this curse that hee blesse himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst the Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this Booke shall lye vpon him and the Lord shall blot out his name from vnder heauen This serues to reproue those who by no admonition Vse or counsell will be brought to repentance and amendment Against those that presume on Gods Mercy of life but still liue in sinne doe wickedly goe on in sinne from day to day and say God's mercifull but doest thou not heare O man that God is mercifull only to repenting sinners And vnderstandest thou not that as God is mercifull so he is also iust A mercifull Father but also a iust God How then darest thou be so venturous so bold yea so presumptuous to do wickedâ—◠〈…〉 in thy euill course of life yet to bleâ—se thy 〈◊〉 in the euil◠〈◊〉 flatter â—â—y selfe in thy sinnes 〈…〉 well Goâ—â— mercifull because 〈…〉 wil◠〈◊〉 theâ—efore doe wickedly and 〈…〉 Nay â—â—ther because God is mercifull 〈…〉 of our sinnes that we may 〈…〉 â—nd since mercy with the Lord. He that â—â—â—th 〈◊〉 mercifull and yet still sinneâ—h against God shall one day finde that God is a God of â—ustice and will not suffer the sinner to goe vnpunished Whâ—â—â—fore the 〈◊〉 Sonne of Sirâ—ch giueth the presumptuous sinner 〈◊〉 admonition f 〈…〉 Say not his mercy is great hee will be 〈◊〉 for the multitude of my sinnes for mercie and wrath 〈◊〉 from him and his indignation resteth vpon sinners CHAP. XIIII Of the third impediment of Repentance Custome in sinning CVstome in sinning is the third impediment of 3 Custome in sinning Repentance A sinner hauing once gotten a habite and custome of sinning is loath to leaue and very hardly perswaded to forsake his sinne a Consâ—â—tâ—do est altera natura Custome is another nature Through long continuance in sinne sinne groweth to bee a vsuall thing with a sinner As it is vsuall and naturall with him to eate and drinke and sleepe so is it vsuall and euen naturall with him to sinne Custome preuailes with him The Lord greatly reprooues the Iewes for this their custome in sinning comparing them to the Ethiopian and Leopard b Jerem. 13. 23. Can the Ethiopian change his skinne or the Leopard his spots then may ye also doe good that are accustomed to doe euill Letting vs thereby see the Custome in sinning and giuing vs to vnderstand what a great impediment and bindâ—â—â—nce custome in sinning is to repentance and 〈◊〉 of life Were it not an exceeding â—iâ—â—â—cult 〈…〉 for any one to take in hand to waâ—â— the 〈…〉 till it were white So iâ— it an exceeâ—â—â—◠〈…〉 â—o alter and change 〈…〉 that hâ—â—h accustomed â—â—â—selfe 〈…〉 to dâ—e euill 〈…〉 wiâ—l waâ—â— away the thicke 〈…〉 soule saâ—e onely that pure and 〈…〉 the bloud of Iesus Christ which cleaâ—â—â—tâ— vs â—rom all sinne What hinders the common sâ—earer from repenting 〈…〉 â—â—earing what is the cause that he 〈…〉 â—â—earing that euen in hiâ— ordinary communication 〈…〉 with him 〈…〉 as to speake but custome of sâ—earing what hinders the lyer thaâ— hee cannot leaue his lying but custâ—â—e and what makes the drunkard that he 〈◊〉 not leaâ—e his drunkennesse but custome drinking he hath so long continued in that course of life and so accustomed himselfe vnto its that now he cannot leaue it Whosoeuer then would truely repent him of his sins Vse let hiâ— take heâ—d of accustoming himselfe to any sinne Not â—â— accustâ—â—â—â—ur seluâ—â— tâ— any sinâ—â— and that hee doth not vse himselfe to any vicious and sinnefull course of life And to that end euery one of vs ought to be carefull to preuent sinne betime c 〈…〉 Stay the first beginnings of sinne Let not thy heart bee entiâ—ed to delight in euill thoughts suggested by Sathan or if thou pleasest thy selfe in those entising thoughts for a moment yet consent not vnto them Or if thou suffer thy heart to consent yet beware of the practise of sinne or if through the subtill suggestions of Sathan and the corruption of thine owne heart thou hast yeelded to commit iniquity and to doe the euill deed O repent betimes forsake thy euill way continue not in wickednesse lest by thy long continuance in sinne thou accustome thy selfe to doe euill and then it will bee hard for thee to leaue thy sinne hard for thee to do good which hast accustomed thy selfe to doe euill CHAP. XV. Of the fourth impediment of Repentance Hope of long life HOpe of long life is the fourth impediment of 4 Hope of long life Repentance This hope hinders many men
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit
against the Lord by thought word deed we cannot but acknowledge that it is of the Lords mercies that we are not consumed The Lord might in his iustice cut vs off for the very first transgression for one euill thought for one wicked word for one sinnefull deede and when we find the mercy and goodnesse of God so much shewed towards vs as to spare â—s and suffer vs to liue notwithstanding our vile wicked and sinnefull life O how ought wee to acknowledge the goodnesse of God herein and how ought wee to praise the Lord for his mercy and patience towards vs in suffering vs so long Wherefore a sinner should be so far from making the patience of God to be an occasion of deferring that it ought rather to hasten his repeatance And he should reason thus hitherto I haue liued in sinne and done wickedly and yet the Lord hath beene â—o gracious vnto me that he hath spared me he might haue cut me off in the midst of my sinnes it is of the Lords mercies that I am not consumed and now I know not whether the Lord will forbeare me any more Wherefore I will delay the time no longer I will now repent I will now returne vnto the Lord the patience and long-suffering and the goodnesse of the Lord shall lead me to repentance CHAP. XIX Of the shortnesse of our life of the certaintie of death and the vncertaintie of the day and houre of death and how in regard of these its necessarie for a sinner to repent THirdly its necessarie for a sinner to repent of his sinnes and to amend his life in regard of 3 The shortnesse of mans life the shortnesse of our life In the first age of the world men liued long because as yet sin was not multiplied in the world for as one saith a Dâ—câ—râ—â—tus est 〈…〉 decâ—â—sus sâ—â—â—â—dum 〈…〉 cap. â—6 the course of mans life was shortned according to the increase of some For when sinne beganne to be multiplied on the earth when the wickednesse of man was great in the earth then did God drowne the world of the vngodly and shortned the dayes of man so that whereas in the beginning of the world and before the stood men liued eight or nine hundred yeere after the floud they attained not two hundred for Abraham liued but an b Gen. â—5 7. hundred threescore and fifteene yeeres And Iacob counteth his dayes to be c Gen 47. 9. an hundred and thirtie And in the time of Moses the dayes of mans life were counted but d Psal 90. 10. threescore and ten The Scriptures speake thus of the shortnesse of mans life Iob saith e Iâ—b 14. 1. Man that is borne of a woman is of few dayes Dauid thus f Psal 39. 5. behold thou hast made my dayes as an hand-breadth and mine age is as nothing before thee verily euery men at his best state is altogether vanitie Our life for the shortnesse thereof is compared to things of great swiftnesse and short continuance Iob compares our life to a g Job 7. 6. Weauers shuttle to a running h Iob. 9. 25. 26. Post to the swift Ships and to the flying of an Eagle hasting to the prey to a i Iâ—b 14. 2. flower of the field that is soone cut downe and withered as alâ—o to a shaddow that fleeth and continueth not Dauid to the k Psal 103. 15. grasse and slower of the field which in the morning flourisheth and groweth vp in the euening is cut downe and withereth St Iames to a l Iam. 4. 14. vapour that appeareth for a little time and then vanisheth away The woman of Tekoa in her parable compares the life of man to m 2 Sam. 14. 14. water spilt on the ground which cannot be gathered vp againe and indeed n Pretâ—reunt annâ—m refluentis aquae our yeeres passe away as the running waters For as all Riuers runne into the sea from whence they came so doe all men runne and hast to the earth from whence they came Our life is nothing else but a passing from life and a tending to death For from our infancie we passe to child-hood from childhood to young age from yong age to middle age from middle age to old age and from old age to death Now the shortnesse of our life ought to be a great motiue to perswade vs to repentance and amendment of life And to be warie how we spend our dayes This Moses the man of God teacheth vs from the consideration of the shortnesse of our life for hauing told vs that the length of our dayes is but threescore yeares and ten hereupon prayes and therein teacheth vs to pray o Psal 90. 12. so teach vs to number our dayes that we may apply our hearts vnto wisedome This reprooues the great folly of those who spend their daies in vanitie and wickednesse liuing at ease passing Vse away their time in eating and drinking and making Against those who spend the shoâ—t time of their life ill merrie considering not how short their life is nor how soone and suddenly they may be cut off and their daies come to an end It is with manie as Iob saith p Iob. 21. 13 they spend their dayes in wealth and in a moment goe downe to the graue It is the prayse of Moses that when he was in Pharaoh's Court and might haue liued there in all worldly honour and enioyed his pleasures at full yet q Heb. 11. 25. he refused to be called the sonne of Pharaoh's daughter chusing rather affliction with the people of God then to enioy the pleasures of sinne for a season Letting vs thereby vnderstand two things first that the pleasures of sinne are but for a season secondly that a wise man as Moses will not aduenture the losse of felicitie in heauen which is euerlasting for the enioying of the pleasures of sinne for a season Sinne is committed in this present life and this life is but short we are but of small continuance here and therefore if a man should giue himselfe to all sports and mirth that could be inuented and solace himselfe in all worldly delights and earthly pleasures euen to satietie yet these pleasures would be but for a short time but for a season now no wise man none but a very foole will buy his pleasures so deare as for the enioying of his earthly pleasures to loose heauenly ioyes and for the winning of things temporall to loose things eternall Fourthly its necessarie for a sinner to repent and amend 4 The certaintie of Death his life if he consider the certaintie of death Our life is but short and death is certaine God hath determined the end of mans dayes vpon earth After that Adam had finned God said vnto him r Gen. 3. 19. dust thou art and vnto dust shalt thou returne Iob saith Å¿ Iob 14. 10. Man dieth and wasteth away yea man giueth
him that would be deliuered from spirituall or freed from eternall iudgements and that would be saued from hell and condemnation to repent of his sinnes to purge and cleanse his heart from wickednes that he may be saued as saith the Prophet Ieremie l Iere. 4. 14. O Ierusalem wash thine heart from wickednesse that thou maist be saued Consider then O man if the hand of God be vpon thee afflicting thee with any outward calamitie and affliction in thy bodie goods and outward state thy remedie is to humble thy selfe before the Lord with Hezekiah to pray vnto thy God and to weepe for thy sinnes with the Niniuites to fast and weepe and pray and to turne from all thy euill wayes that so the Lord may be gracious vnto thee and turne away his anger from thee that thou maiest be preserued Moreouer if the Lord lay vpon thee spirituall iudgements afflicting thy soule and wounding thy conscience with the bitter remembrance of thy sinnes the way to finde rest and comfort to thy soule is to seeke to Christ to come to Christ by faith and repentance confessing thy sinnes and earnestly suing for the pardon of thy sinnes that so Christ may giue thee rest And if thou standest in feare of hell and condemnation if thou bee fearefull of that lake of fire the way and meanes to escape hell and condemnation is now to repent of thy sinnes now to cleanse thy heart from wickednesse now to rise from the death of sinne to the life of righteousnesse and now to haue thy part and portion in the first resurrection and then the second death shal I haue no power ouer thee In a word if we would be preserued from the wrath of God in this life and saued from hell and condemnation in the life to come we must now repent and returne to the Lord now be renewed in minde and reformed in life or else we cannot be saued CHAP. XXIIII Shewing that Repentance procureth blessings Temporall Spirituall and Eternall where of the ioyes of Heauen how these ought to be a most forcible motiue to perswade euery one to repent and to serue God and what comfort they bring THat Repentance remooueth Iudgements hath beene shewed Secondly repentance is also profitable for 2 It procureth blessings Threefold the procuring of blessings And those also threefold Temporall 1 Temporall Spirituall and Eternall Repentance is a meanes to procure First temporall blessings The Prophet Esay hauing exhorted to repentance and amendment of life a Isa 1. 16. 17. Wash ye make you cleane c. Annexeth this promise b Vers 19. If yee be willing and obedient ye shall eate the good of the land So Ieremie c Jer. 7 5 6. 7. If ye throughly amend your waies and your doings c then will I cause you to dwell in this place so likewise the Prophet Ioel hauing exhorted to repentance d Ioel. 2. 12. 13. therefore now saith the Lord turne ye euen to me with fasting and weeping and with mourning c. annexeth a promise of temporall blessings e Vers 19. The Lord will answere and say vnto his people behold I will send you corne and wine and oyle ye shall be satisfied therewith Secondly spirituall blessings as mercy pardon and 2 Spirituall forgiuenesse of sins the Lord by his prophet Isaiah exhorteth to repentance and vpon repentance maketh a large promise of forgiuenesse of sinnes f Isa 1. 16. 17. 18. Wash ye make you cleane put away the euill of your doings from before mine eyes cease to doe euill learne to doe well c. Come now and let vs reason together saith the Lord though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Againe g Isa 55 7. Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercie vpon him and to our God for he will abundantly pardon S. Peter in his Sermon to the Iewes hauing laid to their charge the crucifying of Christ exhorteth them to repentance with a promise of mercie and forgiuenesse h Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes Againe he saith i Acts 3. 19. Repent ye therefore and be conuerted that your sinnes may be blotted out Mercie is promised to penitent sinners yea and that free mercy and forgiuenesse so promiseth the Lord by Ezekiel k Eze. 18. 21. 22 If the wicked will turne from all his sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and right he shall surely liue he shall not die All his transgressions that he hath committed they shall not be mentioned vnto him And by Ieremy hee saith l Ier. 31. 34. I will forgiue their iniquitie and I will remember their sinne no more Thirdly eternall blessednesse Which eternall blessednesse 3 Eternal where of is to be considered First in regard of the excellency of the place of happinesse prepared for all those that haue repented of their 1 The excellency of the place of happinesse sinnes and are washed from their wickednesse The place of eternall happinesse is Heauen whither Christ ascended S. Marke speaking of the ascension of Christ saith m Mar. 16. 19. Hee was receiued vp into Heauen And whither Christ the head is ascended thither shall his members also ascend they shall be where he is As hee himselfe saith n Iohn 14. 2. 3. I goe to prepare a place for you And if I goe and prepare a place for you I will come againe and receiue you vnto my selfe that where I am there ye may be also Many excellent things are spoken of this heauenly place It is called a Kingdome o Mat. 25. 34. Come ye blessed of my Father inherite the kingdome prepared for you It is called the kingdome of God p 1 Cor. 69. Know ye not saith S. Paul that the vnrightous shall not inherite the kingdome of God It is called the kingdome of Heauen q Math. 7. 21. Not euery one saith our Sauiour that saith vnto me Lord Lord shall enter inthe kingdome of heauen And it is called an r 1 Pet. 1. 4. Inheritance incorruptible and vndefiled that fâ—â—deth not away reserued in heauen for vs And this place of happinesse is all glorious and beaâ—fuâ—l So S. Iohn describeth the heauenly Ierusalem the Cittie of God Å¿ Reu. 21. 18. 19. 20. 21. The building of the wall of it he saith was of Iâ—sper and the Cittie was pure gold like vnto cleaâ—e glasse And the foundations of the wall of the Cittie were gaâ—â—â—shed with all manner of precious stones c. And the twelue gates were twelue Pearles euery seuerall gate was of one â—earle and the street of the Cittie was pure goâ—â— as it were transparent
two sorts 2 The sorts and kinds of it Two-fold Generall and Particular Generall when a Sinner doth onely in a generall manner confesse that he is a sinner that hee hath offended 1 Generall God that he hath broken Gods commandements and done wickedly c. Particular confession of sinne is an acknowledgement 2 Particular of our particular sinnes when hauing made diligent search by the law of God to finde out our sinnes we doe then confesse those sinnes which our owne conscience witnesseth against vs that we are guilty of as Dauid when hee had committed adultery with Bathsheba confessed his sinne in particular saying d Psal 51. 4. Against thee thee onely haue I sinned and done this euill in thy sight The Iewes confessed their sinnes both in generall and particular In generall e Isa 59 12. Our transgressions say they are multiplyed before thee and our sinnes testifie against vs for our transgressions are with vs and as for our iniquities wee know them And in particular they confesse and say f Vers 13. in transgressing and lying against the Lord and departing away from our God speaking oppression and reuolt conceiuing and vttering from the heart words of falshood The third thing in Confession is the manner how a 3 The manner of making Confession aright sinner is to make confession of his sinnes that his confession may be acceptable to God Dauid saith g Psal 32. I said I will confesse my transgressions vnto the Lord. The vulgar Latine translation readeth it thus g Psal 32. I said I will confesse against my selfe mine vnrightousnesse vnto the Lord. From whence sixe things are obserued to bee necessary in the confession of sinne First that our Confession of sinne be done with premeditation 5 h Dixi confitebor aduersum me iniustitiam meam Domino Six things are necessary in the Confession of Sinne. that we doe not rashly and rudely thrust our selues into the presence of the Lord but first search our hearts try our wayes finde out our sinnes take notice of them view them consider them and haue them before our eyes when wee come to make confession of them This is noted in the beginning of the sentence i Dixi. I said before I confessed my sinnes I first thought with 1 That it be with premeditation my selfe I considered in my minde the sinnes which I was to confesse I said within my selfe I will confesse my sinnes Secondly Confession of sinne must be in truth without 2 That it be in 〈◊〉 guile not hiding sinne but plainely and truely confessing our sinnes wherfore he saith k Confitâ—bor I will confesse I will make knowne my sinne I will hide nothing I will search euery corner of my heart I will lay open all and euery sinne I will confesse my sinne Thirdly our Confession must be accusing not excusing 3 That it be accusing not excusing noted in the next words l Aduersum me against my selfe Our confession must be against our selues Howsoeuer it be dangerous for any one to accuse himselfe before men yet euery sinner must accuse himselfe before God iudge himselfe to haue broken the commandements of God and condemne himselfe to be worthy of death For this cause a sinner must come before the Lord in all humility and lowlinesse of mind with shame and confusion of face being ashamed to lift vp his eyes to heauen for the multitude of his sinnes and transgressions saying with Ezra m Ezra 96. O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are encreased ouer our heads and our trespasse is growen vp vnto the heauens And must be like the penitent Publican who comming before the Lord to confesse his sinnes n Luk 18. 13. Stood a farre off and would not lift vp so much as his eyes to heauen but smote vpon his breast saying God be mercifull to me a sinner Fourthly Confession must be made of sinne and iniquity 4 Confession must be of Sinne and iniquity noted in the word o Iniustitiam vnrighteousnesse or transgresgressions Wee must not with the Pharisee boast our good deeeds and praise our well-doing but with the Publicane confesse our sinnes and our selues sinners and earnestly pray for the pardon of our sinnes Fiftly Confession must be made of our owne sinnes 5 That we confesse our owne sinnes wherefore he saith I will confesse against my selfe p Meam mine vnrighteousnesse or my transgressions Sâ—xtly Confession of our sinnes must be made vnto the Lord our God wherefore he saith I will confesse my 6 That our confessioÌ„ be made vntâ— God transgressions q Domino vnto the Lord. Confession must be made vnto God to the honour of God that God may haue the glory and we the comfort Of this Dauid speakes thus in another place r Psal 51 4. Against thee thee onely haue I sinned So also when he had numbred the people his heart smote him and Dauid said vnto the Lord Å¿ 2 Sam. 24. 10. I haue sinned greatly in that I haue done Daniel said t Dan. 9 4. 4. I praied vnto the Lord my God and made my confession and said O Lord we haue sinned and committed iniquitie and haue done wickedly c. Chrysostome taught the same doctrine u Deâ— sâ—luendis peâ—catum Chrys de paeâ—it Hom. 9. Tell thy sinne onely vnto God Againe he saith * Sâ—luâ—te Deus confiâ—entâ—m vidâ—aâ— Chrys de paeâ—it confâ—s Let God onely see the confessing of thy sinnes After this manner we are to make Confession of our sinnes In the fourth place I come to the motiues which may perswade vs to confesse our sinnes vnto God Which I take 4 Motiues to coÌ„fesse our sinnes vnto God First from the necessity Secondly from the benefite thereof For the first Confession of Sinne vnto God is necessary 1 〈◊〉 necessâ—ry For for First God is chiefly and principally offended by our sinnes wherefore it is that Dauid hauing committed 1 God is principally offâ—nded by our sinnes adultery and thereby hauing not onely offended God but wronged man comming to make confession saith y Psal 51. 4. Against thee thee onely haue I sinned Now because sinne is chiefly and principally committed against God therefore it 's necessary that wee make our confession chiefly and principally vnto God Secondly without confession of sinne we can looke 2 Without Confession we can haue no remission for no remission of sinne Salomon saith z Pro. 28. 13. He that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy Giuing vs to vnderstand that he onely obtaineth mercie of the Lord that confesseth his sinnes but if any one will not confesse but hide and couer his sinnes he shall not prosper it shall not be well with him the Lord will shew him no fauour nor mercie