will all like Balteshazar be found light wanting of that integrity and worth which God requires as it is Isa. 46. 6. All our righteousnesse is like filthy cloath so that it cannot make any currant payment to Gods Iustice. Fourthly The debt of sin is an infinite debt the Schoolmen proue this one sayes well So much the greater is the sinne as is the person against whom it is committed but the person of God is infinite so that euery sin committed against God is infinite and we are guilty of it Now we know Infinite sinnes cannot bee taken away but by an infinite act because very reason will teach vs that the plaister must be of the same extension with the soare c. So he that is guilty of an infinite fault must haue an infinite act to remoue it No finite power can doe this no summe of money can redeeme it for then a man might redeeme others as well as himselfe but as I say it must be no finite act and so no man liuing can pay this debt of sinne Therefore because no man liuing can pay it Hence ariseth our request that we pray to God to forgiue it of his free goodnesse and mercy and so we come to The second generall Head Of this Petition which is the request Forgiue vs our Debts c. Wherein three things are to be considered 1 The matter of the Request 2 The extension of it 3 The Time First for the matter of the Request It is as we see forgiunesse of sinnes we pray to God for mercy nay we doe more we do altogether confesse that it is the Lords free goodnesse to release vs from the curse that we haue deserued Here see two things First That we haue all need of the forgiuenesse of sinnes We haue not more need of our daily Bread then wee need the pardon of our offences wherefore wee are taught euery day to seeke it here by our Sauiour and the Prophet Dauid shewes the vse of Gods mercy vnto him should effect so much a seeking and drawing neere vnto God in prayer vpon a sight of our sinnes Therefore shall euery one that is Godly make his prayer vnto thee in a time when thou mayest be found c. So that we haue all great need to pray instantly and often for the forgiuenesse of our sinnes for if the Angels cry Holy holy holy vnto the Lord c. Much more may sinfull men who haue their consciences loaden with offences considering Gods infinite Holinesse and their owne vilenesse cry vnto God to passe by so much impurity in them that sinnes being forgiuen they may stand before him on better termes then before Euery man can cafily find that they haue need of daily Bread but not one of many that they haue need of Gods merciful forgiuenesse If there were an Inquisition made into our hearts who examines so narrowly as he should for offending so great and good a God we doe indeed customarily say Lord forgiue vs our sinnes but where is the feeling the compunction of spirit the drawing to particulars the secret examination of our sinnes the iudging of our selues and such like we haue peraduenture made some search into our consciences by reason of our sinnes yet we are not wise to know our danger to humble our soules for our trangressions to make vp the breach betwixt God and our selues to pray heartily for the forgiuenesse of sinnes with a feeling conscience and sense of the excellency of the same Secondly in that we pray for forgiuenesse of finnes this shewes that The forgiuenesse of sinnes is a most excellent and speciall mercy that all should seeke for Because we bee sinners we must therefore be earnest and constant sutors to the throne of grace that our sinnes may be remitted released and washed away in the blood of Jesus Christ. This made the Prophet Dauid cry out againe and againe for mercy And the Prophet Hoshea in many places comforteth Israel as well as chideth them And Moses also after Israel had sinned vseth this as an especiall Argument Therefore now if thou pardon their sinne thy mercy shall appeare c. But let vs come to example If a man had committed such an offence that he could no otherwise escape death but by the Kings Pardon he neither could nor would be at rest till by one means or other he had obtained the same written and sealed to which done he would carry it home locke it vp safe and many times looke vpon it with ioy and comfort This is the case of euery one of vs by reason of our sins whereby wee haue committed flat Treason against the Lord thereby deseruing ten thousand deathes Now then what must we doe but sue for a pardon appeale to the throne of Gods mercy for the getting and obtaining thereof be sure that it be sealed and confirmed by the bloud of Iesus Christ then laying it vp sure that we may often looke vpon it to our eternall ioy and comfort Now that this is so appeares by two reasons first it is excellent because it is one of the greatest blessings that God giues to any in this life as Psal. 32 1. Blessed is hee whose wickednesse is forgiuen and whose sin is couered and Isa 33. vlt amongst other priuiledges this is reckoned vp as a great one The people that dwell therein shall haue their iniquity forgiuen speaking of the happinesse of those that shall be ioyned to the true Church Yea vnlesse we haue this there is no Beast Dogge Serpent Toade or any vile Creature but is infinitely better then we for when they die they goe but to the earth but we without forgiuenesse of sinnes to hell and endlesse paines and torments Secondly the greatest danger wee stand in by the meanes of sinne shewes the excellency of it for otherwise not hauing our sinnes forgiuen the Diuell will deale by vs as Laban did by Jacob when he had escaped him Laban did pursue and ouertake him searched all his Stuffe when if he had found any thing of his owne he would haue seized vpon him his goods wiues and children bringing all backe againe with him So it is with vs without a release and protection from the danger of our sins the diuell will pursue and seize vpon vs and all we haue looke into euery corner of our liues when if he can finde any thing of his owne in vs any sin vnrepented then will hee seize vpon vs and carry vs with him into Hell for euer Quest. Well then seeing the forgiuenesse of sinnes is such an excellent and needfull mercy what is the reason that so few seeke after it Ans. Reason 1 One reason is The want of due consideration because we neuer looke into our hearts liues and courses neuer thinke how it stands betwixt God and our soules for this cause we thinke neither of our debt nor how to get out of it The seruant in the Gospell was found infinitely indebted
God do vs good we may be pleas'd to doe good one to another By this golden chaine he seekes to linke and tye the whole world together therfore we should by all meanes shunne anger and matter of offence Christians should be like Rootes well growen which though many times they be diuided and parted yet by and by they doe shut so close that no body can see the seame where the rent was or the diuision So among Christians howsoeuer it cannot bee but in this frailty of life contentions and iarres will fall out amongst vs yet must we shut againe so close yea claspe one another so fast as no body may perceiue who hath offended Now in the Condition it selfe we may consider two things 1 The Duty which is To forgiue our debtors 2 The Quality we must forgiue them as God forgiues vs. By Debtors first are meant such as haue sinned and offended against vs for by debtors our Sauiour Christ doth not meane such as owe vs a money debt for a man may craue forgiuenesse of God and yet require a money debt of his brother Indeed in case of miserable extremity when a man is insufficient and cast behind hand by ineuitable meanes then a man is bound to forgiue a money debt for the Prophet Isa. 58. 3. amongst other sinnes vpbraides the people with this as a maine great one Yee will require all your labours as debts But out of this case of extremity with a safe conscience we may aske a money debt For so when one of the Prophets lost his Axe he cryed out it was but borrowed inferring that it must be restored and Elisha increased the womans oyle to pay debts with And the Apostle bids vs owe nothing to any man but loue to which I may adde that by Salomon it is made a note of the wicked to borrow and not to pay againe So that it is cleere by debtors our Sauiour Christ meanes such as are indebted to vs in the debt of sinne whom wee must forgiue as the Lord forgiues vs. As the Apostle exhorts Coloss. chap. 3. vers 11 12. Put on tender mercy kindnesse c. forbearing one another and forgiuing one another as GOD forgaue vs which is the second thing Next The quality of this duty we must forgiue others as God forgiues vs. First God forgiues vs truely He doth not make a shew of forgiuenesse and keepe our sinnes by him to watch vs a good turne but truely according to his loue and mercy forgiuing and forgetting our sinnes so must we forgiue our brethren and not make a shew of forgiuenesse keeping rancor and malice in our hearts like Cain who spake kindly to his brother but when he had him in the field fell vpon him and killed him Matth. 18. 33. Except yee forgiue from your hearts your brother saith our Sauiour you shall not be forgiuen So when we say I will forgiue and doe not let vs consider would we haue the Lord to deale so with vs consider what a wofull case is this for who can answer one of a thousand and who cannot but be terrified to thinke that God remembers all Secondly God forgiues vs easily without any great adoe No sooner did Dauid say I haue sinned but Nathan told him The Lord hath also put away thy sinne thou shall not die No sooner was hee humbled at his Masters feet who owed the 1000 Talents but the King released him and so must we forgiue our brethren not stiffely standing vpon our tearmes but being gentle and easily intreated as we find the Lord is vnto vs. But I appeale to common experience how hardly we are drawne to this duty there must be such intreaty mediation such going betweene parties as is wonderfull and all farre from the patterne here propounded vnto vs. Thirdly God doth forgiue vs all our sinnes not our smaller reseruing the greater but generally all and of all sorts whatsoeuer they be So must we do by our brethren forgiue them in all wherein they haue offended vs we must not keepe any secret faults in store but passe by and forgiue all lesse and more But such is the custome of the world that generally they can bee content to say I would forgiue but the matter is so great concernes me so neere toucheth my good name my reputation that I cannot But if we will be assured to bee the children of our heauenly Father who shall inherit the promises we must breake custome with the world and put on the spirit of meeknesse patiently forbearing one another as Christ himselfe hath taught vs Luke 17. 4. If seuen times a day he turneth vnto thee and say it repenteth me thou shalt forgiue him If this mooue not yet let vs remember the many hainous sinnes which God forgiues vs and so be moued to forgiue others Fourthly God forgiues vs often not once but many times though we sinne from day to day to morrow and next day yea to our liues end So must we often and vpon all occasions forgiue one another If thy brother offend daily thou art bound daily to forgiue him not once or twice but euen to seuenty times seuen times Thus if we follow the example of Christ questionlesse there will be a great deale of more loue wrought in vs wee shall haue an assurance of Gods mercy towards vs prepare a way into our selues by preparing our hearts to performe these things that with comfort we may pray in all occasions And forgiue vs our debts as we also forgiue our debtors Now followes the sixt and last Petition 6. PETITION And lead vs not into tentation but deliuer vs from euill AFter prayer for our daily bread we haue been taught to pray for the forgiuenesse of our sinnes which was to shew that without the pardon of our sinnes through Gods fauour and mercy all the bread in the world is nothing worth It is nothing to haue all the blessings of Sea and Land there with to perish in sinne and at last be damned with the diuell therefore after prayer for our daily Bread we are taught to seeke for pardon for our sinnes reconciliation with God Now in this sixt Petition we are taught to goe one step further and pray to GOD for the grace of Sanctification that we may not onely 〈◊〉 our sinnes pardoned but our spirits also awakened and strengthaned to recouer life worke vivification hauing power and vertue wrought to resist them so as we may no more fall into sinne but that we may be kept by the power of God in all holy courses This is that we pray for in this Petition that as God hath freed vs from our sinnes so we may be freed from sinne hereafter In summe That we may not be led into tentation But whereas there may seeme a connexion of two Petitions in one it may teach vs two things First That vpon pardon of former sinnes the Diuell is alwayes ready to fasten new sinnes vpon
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
herbes meet for them by whom it is dressed receiueth blessing from God If a man haue found out an excellent plaister which will cure his sore if he pluck it away and doe not let it lye when he is on the mending hand but expose it to the aire Hee may relapse into a worser condition or kill himselfe So when a man hath got some profite by the vse of good meanes if he doe not then keepe to them but grow loose and idle hee may fall into as bad estate as before he knew of any cure or much worse Trees that grow by the sent of water if the water be drawne from them they cannot thriue thriuingly as before so take away the constant vse of good meanes from a Christian and you take away his life hee cannot thriue or grow Meanes to grow in grace 4 Fourthly Wee must so vse all the meanes as we must be carefull and indeauour to bee bettered by them and not onely grow but grow to a taste of perfection by the vse of them as neere as may bee According to the Apostles Exhortation 2. Cor. 6. 1. Wee then as workers together with him beseech you also that you receiue not the grace of God in vaine Therefore wee must doe as wise merchants who when they haue made a venture at Sea cast vp their bookes and looke into their accounts to see what they haue gained So Christians who beare a part in the house of God and traffique against sinne with his graces must cast vp their accounts looke into their bookes see what they haue gotten or gained what graces bee the stronger and what graces the more weakened in their hearts Lastly it may be obiected is there now remaining any thing else to be said in this Treatise of Repentance I answer for my selfe nothing else I haue to deliuer vnto you concerning this Treatise onely to intreate you that as one hauing passed alongst a goodly pleasant long valley where he hath seene on both sides great store of delightfull Woods Townes Castles Riuers c. when he is readie to leaue that plaine turnes about to view the place once more and make impression thereof in his memorie so that you hauing passed along and heard so many excellent points in this doctrine of Repentance would turne about againe once more to view them all ere wee leaue them First you haue heard of the Necessitie of Repentance that wee cannot be saued without it Secondly The order of it with other Graces Repentance being first seene in the life of a Christian. Thirdly The Nature of Repentance in which was foure things First that it is a changing and turning Secondly a turning in all and euery faculty of the soule Thirdly a turning from all sinâ— Fourthly a turning from all sinne vnto God Fourthly The Causes of Repentance were three 1. God the Efficient Cause 2. The preaching of the Law and Gospell the Instrumentall Cause 3. The helping Causes the Mercies of God his Iudgements and our owne considerations Fiftly The Time of Repentance was twofold Generall and Particular in the Generall two Rules 1. That we must repent in this life 2. That we must repent as soon as we can 2. In the speciall time of Repentance were fiue Particulars 1. When we haue fallen into any new sinne 2. When the iudgements of God are threatned against vs 3. When there is an offer of spirituall meanes of grace 4. When we are to vndertake any great worke 2. To renew our repentance euery morning and eueuing Sixtly The parts of Repentance in which foure things was obserued 1. Examination 2. Humiliation 3. Deprecation 4. Resolution for the time to come Seuenthly The Impediments of Repentance were two First in Iudgement Secondly in Affection In Iudgement foure wayes First either to thinke our selues not sicke of sinne or secondly sicke not so sicke as indeed we be Thirdly if sicke yet that we may recouer without repentance or fourthly if Repentance must needs be yet that it needes not to be so full and strict as Preachers tell vs. Secondly Impediments in our affections were first the loue of the world Secondly the loue of pleasures Thirdly the loue of our owne ease Fourthly the loue of our sinnes Fiftly the desire to keepe credit with the world Then we came to The Cases of Repentance fiue in number First the case of Relapse Secondly the Case of Iteration Thirdly the Case of Restitution Fourthly the Case of Teares Fiftly the Case of Comfort in death Ninthly The Contraries to Repentance First Impenitencie Secondly vnsound Repentance Lastly the Increase of Repentance in two things First that Repentance can neuer bee but imperfect in this life Secondly wherein it failes Thus haue I according to that abilitie God gaue indeuoured to cast the seed of God into your hearts now your wisedome â—â—st bâ—… to water it when you are at home in your houses that as my paines hath beene to preach it vnto you so yours may be to remember and make a right vse thereof and so I end beseeching God that the memorie of these things may remaine with you till your dying day That as euery day you sinne so euery day you may so renew your Repentance as Peter speakes Act. 3. 19. That your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord. FINIS God Godhead Word of God Scriptures Saluation Fall Sinne. Our sinfull state Sorrow for Sinne. Saluation second thing Christ. Faith Fruites of Faith Iustification Adoption Fruites of Adoption Sanctification Fruites of Sanctification Godlinesse Sinne. Darling sinne Killing of sinne Loue of God Feare of God Spirituall vnderstanding Wisedome Obedience Ordering of our life Sobrietie In Dyet In Apparell In Labours In worke In Sorrowes In our Mirth To men Righteousnesse In our Assections Anger In Words In our Deeds Loue to their Persons Soules In drawing them to Christ. â—o incourage â—hem Admonition We must loue them in their goods Vsurie Couetousnesse Godlinesse Second poiâ—â— Godlinesse Trusting in God Thirdly Humbling Affliction Fourthly Prayer Fiftly Thankes-giuing Sabboth Wiues Parents Children Masters Seruants Officers Subiects Pastors People Helpes to a Holy life 1 Diligence 2 Graces nourished 3 To watch our Life 4 Daily Triall 5 Scriptures reading How to reade with profite 6 Marking Particulars 7 Meditation on good things 8. Affliction Sanctified 9 Remembrance of vowes and Couenants 10 Communion of Saints 11 Withstanding Lettes 12 Daily Practise Daily Practise how Daily Armour â—ay spending Lords day Weeke day The Creede Faith God the Father A mighty Creatour of Heauen and Earth And in Iesus Christ. Onely Sonne Our Lord. Conceiued by the Holy Ghost Borne of the Virgin Mary Hee suffered Vnder Pontius Pilate Was Crucified Dead And Buried Third day Hee rose againe from the Dead Hee ascended into Heauen And sits at the right hand of God The Iudgement day I beleeue inthe Holy Ghost The Church Communion of Saints The forgiuenesse of sinnes The
Q. What is the meaning when wee say we beleeue in God the Father A. Wee professe thereby that whereas God the Father was displeased with vs for our sinnes now he is reconciled to vs in the blood of Christ so that we dare boldly trust him with our whole state and perswade our selues that as wee call him Father so we shall finde him a Father euen most tender and fatherly affections in him Q. Wherein are wee to perswade our selues wee shall finde him a father A. First as a Father feeds his children and cloathes them and prouides things needfull for them though happily they deserue it not So we are to perswade our selues that God being become our gratious and good Father in Christ will feed vs cloathe vs and prouide for vs though wee deserue it not Math. 6. 31. Secondly as a father turnes not his children out of doores for euery fault So wee must not thinke God will cast vs off for euery sinne if there bee any hope of amendment in vs Iohn 8. 31. Thirdly as a father makes his sonne his heire and leaues him his lands and his liuing though hee keepe him short and vnder for a time So howsoeuer our portion bee but small in this world yet we are to beleeue God will make vs his heires and one day bestow his Crowne and Kingdome on vs Luke 12. 32. Q. What are wee to beleeue concerning God the Father A. Two things First that he is Almighty Secondly that hee Created Heauen and Earth Q How is God said to be Almighty A. Two wayes first because hee hath all might and all power in his hand and is able to doe whatsoeuer hee will in Heauen and in Earth no power being able to hinder his work and to hold out against him Psal. 114. 3. Q. God cannot doe all things for hee cannot sinne A. It is true that God cannot doe any thing that is contrarie to his Nature to doe Heb. 6. 18. hee cannot lye 2. Tim. 2. 13. hee cannot denie his word and yet he is Almighty Because these things imply not power but want of power Q. What meane wee when wee say Wee beleeue in God Almighty A. We beleeue not onely that God is Almighty in himselfe but that he is Almighty for our good and wee shall feele the benefite of that Almightie and infinite power that is in him Q. What vse may wee make of this A. It serueth to strengthen our faith not only concerning the things of this life but also of the life to come Qu. How for the things of this life A. Seeing God is Almighty that is able to do all things Wee know we are neuer so poore but God is able to enrich vs neuer so lowe but God is able to exalt vs neuer so heauy but God is able to reioyce vs neuer so entangled but God is able to loose vs Rom. 4 21. Q. How for the things of the life to come A. Seeing God is Almighty wee know that though our weakenesse be great and our corruptions many yet God is able to carrie vs comfortably through the vast and warring Wildernesse of this world into the land of happinesse and eternall rest Ioh. 10. 29. Qu. How is God secondly said to be Almighty A. Because all the might and power that is in any of the creatures is from God the least thing in the world being not able to moue it selfe but by the strength and power which it hath from God Q. What gather wee of this A. That the Sparrow lights not on the ground that a hayre falls not from the head that a leafe dropps not from the tree but it is ordered and disposed by the mighty hand of God Math. 20. 29. 30. Q. Doth nothing then happen by fortune and chance A. Surely no these are tearmes brought in to robbe God of his glorie in the gouernment of the world For euer that which seemes to be most casuall is caried wholly by a secret hand of God Prou. 16. 33. Q. What vse may we make of this A. First it will teach vs patience For seeing all things are wrought by the hand of God we make our account that sicknesse losses miseries they are all from God and therefore must be borne contentedly vnlesse in the pride of our hearts we wil lift vp our selues against the Lord 2. Sam. 16. 10. Qu. What is the second vse A. It will teach vs comfort for seeing nothing is able to lift vp it selfe without the Lord wee are to make our account that a dogge cannot wagge his tongue a wicked man cannot mooue his hand against vs without his leaue and licence who is our Father Ioh. 19. 11. Q. What is the third vse A. It will teach vs thankfulnesse For seeing it is God that worketh all in all it is God alone who is to bee blessed for all the comforts that we haue because it is he that enclineth mens hearts to vs and causeth this or that thing to doe vs good 1. Sam. 25. 32. Q. Why is God called the Creatour of Heauen and Earth A. Because he made Heauen and Earth of nothing all the power in this world being not able to worke vnlesse it haue some matter to worke vpon Heb. 11. 31. Q. How did God Create the world A. Wee must not thinke that the Lord lay labouring and soyling at it as wee see men doe when they build an house but as Psalme 35. 6. by the word of God were the Heauens made c. Q. What is meant by Heauen and Earth A. By heauen is meant Heauen and euery Creature in Heauen and by Earth is meant the Earth and all things in it so that the meaning indeed is that God created all Q. What learne we by this A. That if wee haue any comfort in any thing in this world in the earth that beares vs in the heauens that couer vs in the fire that warmes vs in the water that cooles vs in our eyes that wee see with in our eares that wee heare with in our legges that wee goe with God alone is to be thanked and blessed for it Q. Why is Heauen set before Earth A. Heauen is mentioned first to teach man to seeke it first and to begin our worke at heauen as God begun Q. What vse may wee make of this A. Hee that made all is able to destroy all And therefore in a moment God is able to strip and turne the wealthiest of vs out of all wee haue Q. What is the next Person we must beleeue in A. In Iesus CHRIST Q. What doth he Creed teach vs concerning Christ A. Two things 1. What his Person is 2. What his Office is His office is set our two wayes 1. By the Titles 2. By the actions of it Qu. What is the first Title A. Iesus which signifieth a Sauiour according to that Math. 1. 21. Thou shalt call his name Iesus Qu. What doth hee saue vs from A. From sinne and the punishments thereof
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
Then hee may assure himselfe that hee hath his part in Christ But if hee bee not a true member of the Church then neither God nor Christ nor life nor saluation belongs vnto him Acts 2. 48. Q. What is the Church A. The Church is the whole company of Gods Elect in all places and in all Ages knit by true Faith vnto Iesus Christ their head Ephes. 1. 10. Q. Are none but the Elect true members of the Church A. Hypocrites and wicked men may bee in the Church but they are not of the Church They may be in the outward societie and fellowship of the Church mingled for a time but they are not true members of it because they are not knit by true faith vnto Christ their head 1. Iohn 2. 19. Q. Why are the visible Assemblies called the Church A. Because in charitie wee are to thinke they belong to Gods Election till by Apostasie or notorious euill life they giue proofe to the contrarie Q. What are wee to beleeue concerning the Church A. Two things 1. That it is holy 2. That it is Catholique Q. Why is the Church said to be Holy A. Because all the true members of the Church are washed from their sinnes by the blood of Christ and haue holinesse in some measure begun in them Ephes. 5. 28. Q. What learne wee by this A. That they who are not holy that is sanctified in some measure by the Spirit of Christ belong not indeed to the Body of the Church and therefore are quite cast on from all benefite by the death of Christ. Q. Why is the Church called Catholike A. Catholike is as much to say as Uniuersall or generall So that when wee say Wee beleeue the Catholike Church The meaning is that wee beleeue the Church is not now tyed to any one Countrie as it was before Christs comming to the Iewes onely but in euery Nation whosoeuer feareth God and worketh righteousnesse is accepted of him Ephes 2. 14. Q. Is not the Church of Rome the Catholike Church A. No For the Catholike Church cannot fall away from the faith Math. 16. 18. But the Church of Rome hath no more priuiledge in this point then any other Church for it both may and hath departed from the faith Rom. 11. 22. And therefore it is not the true Catholike Church Q. What bee the markes of the true Church A. 1. Syncere preaching of the Word 2. A right vse of the Sacraments Q. Is not the Popes doctrine sound A. No for whereas the Scriptures teach that God alone is to be worshipped Math. 4. The Pope teacheth that wee may worship Saints the Wood the Crucifix with the same diuine worship that belongs to God Where the Scriptures teach that there is one Mediatour betweene God and Man the Man Iesus Christ The Pope teacheth that euery Saint and Angell may be a mediatour for vs. Qu. Haue they not a right vse of the Sacraments A. No For whereas Christ and his Apostles ministred in both kindes they giue nothing but Bread vnto the people Where Christ and his Apostles celebrated it in a knowne tongue they mumble vp all in a strange tongue which the people doe not vnderstand Q. What doth the Pope make the chiefe markes of the Church A. First Antiquitie Secondly Vniuersalitie Thirdly Succession of Bishops and consent Q. Doth not the Antiquitie of the Church of Rome prooue it to be the true Church A. No for as old as it is it is not so old as the Deuill Againe there is as great difference betweene old Rome and Rome now as is betweene a chaste Virgin and a common Harlot Qu. Doth not Uniuersalitie prooue it For before Luthers time all were of the Romish faith A. That is not so For before Luther the Valdonses and the Christian Churches in Greece in Armenia in Syria in Aethiopia and other places as much abhorred fellowship with the Pope as wee doe Secondly is it had beene so yet who knowes not that St. Iohn hath foretold Râ—â— 13. 3. cap. 8 that all the world should worship the Beast Q. Doth not succession of Bishops from Peter prooue it A. No For Caiphas had succession from Aaron and yet condemned Christ and their owne stories tell that there haue beene Monsters hather then Bishops that haue sate at Rome Tiberius who subscribed to the Arian heresie Honorius condemned by two Generall Councels and Iohn 2 3. who held a damnable heresie concerning the 〈◊〉 of the Soule Q. Doth not their vnity and agreement proue it A. No For howsoeuer they agree as Herod and Pilate did in condemning Christ yet they haue infinite iarres and contentions among themselues Pope against Pope and Cardinall against Cardinall Doctor against Doctor and that in matters of faith concerning the efficacie of the Sacraments The Virgin Mary matter of Orders Iustification c. So that their vnitie is no other then such as is spoaken of Acts 4. 27. Q. What bee the Benefites which God bestowes vpon his Church A. They are foure in number The two first concerne this life The two later the life to come Q. What is the first of them that concerne this life A. The Communion of Saints Q. What is meant thereby A. That all the holy people of God haue fellowship one with another and with Christ their Head 1. Ioh. 1. 3. Q. What is the fellowship which wee haue with Christ A. By faith wee become one with Christ of his flesh and of his Bones by meanes whereof wee haue a communitie in all his Merits and in all his riches So that his sufferings for sinne stand vs in as good stead as if wee our selues had suffered for them And his fulfilling of the Law benefires vs as much as if wee in our owne person had fulfilled it And his ascending into heauen puts vs in as good assurance as if our selues already were ascended thither Eph. 2. 6. Q. What is the fellowship which wee haue one with another A. It stands in foure things First in ioyning together in the outward worship of God whereby wee bring mutuall comfort and incouragement one to another Acts 2. 46. Q. What learne wee by this A. That they who liue idly at home on the Sabboth day or content themselues with some priuate duties of their owne and doe not resort to the publike places and publike assemblies which God hath sanctified and ser apart for his owne worship are found to despise the Communion of Saints Q. What is the second thing wherein our Christian fellowship consists A. In praying one for another and that not sleightly and coldly but pressing and importuning the Lord as if our owne state and our owne danger were in hand Q. What learne wee by this A. That hee that is a true member of the Church hath all Gods people in all places praying for him yea many times when he is not able to pray for himselfe a thousand hands are lifted vp to Heauen in his behalfe Qu. What is the third thing
wherin this fellowship consists A. In communicating our gifts and Graces to the good and benefite one of another For as the eye sees not for the good of it selfe alone but for the comfort and benefite of the whole body Euen so we haue our part and profite in the gifts and graces bestowed vpon others 1. Cor. 12. 6. 7. Q. What learne wee by this A. That as one candle lights another So one man must bring on an other vnto God Qu. What is the last thing wherein the Communion of Saints consists A. It consists in the communicating of the good things of this life to the mutuall helpe and comfort one of another accordingly as God hath enabled vs Acts 4. 32. Qu. What gather wee of this A. That they who are wholly taken vp with the care of their owne good and doe not by loue goe out of themselues to the comfort of their brethren whatsoeuer they pretend yet they belong not to the Communion of Saints indeed 1. Cor. 12. 26. Qu. What is the second Benefite A. Forgiuenesse of Sinnes Qu. What are wee to beleeue concerning this A. Foure things First that the Church hath her Sinnes Euen the godliest in this world Not onely they who walke with no care But euen they who set a most narrow watch ouer their waies and that not some veniall and petty sinnes but euen deadly wounds wherof without the fauour of God they might surely die That thosesinnes how great soeuer they are are Freely forgiuen and pardoned in Christ. So that Gods people after Faith and Repentance stand as cleerely discharged of them as if they had neuer committed them That God forgiueth not onely the guilt of sinne but also the punishment of it For punishment is not due but in regard of the guilt of sinne And therefore the guilt ceasing the punishment must also cease with it Lastly the godly cannot commit the sinne against the holy Ghost it being vnpardonable and the sinnes of the godly being all pardonable and pardoned in Christ. And therefore howsoeuer they may sinne of ignorance and of weakenesse yet they neuer sinne willingly stubbornly and presumptuously against God Qu. How am I to apply this Article to my selfe A. By beleeuing that I haue many sins aâ—d those so great that without the Lords mercy I may bee iustly damned for them Secondly that all these sinnes are forgiuen in Christ so that I shall neuer bee challenged for any of them Thirdly if God punish mee at any time it is not for my sins which be pardoned but either for my tryall or to keep downe the corruptions of my heart that they breake not out Lastly that howsoeuer I may fall of infirmity yet I shall bee so-strengthened in grace that I shall neuer wilfully and purposely oppose my selfe against the Lord. Q. What are the benefites which God will bestowe vpon his Church in the world to come A. Two The Resurrection of the Body And Euerlasting Life A. What are wee to beleeue concerning the Resurrection A. Foure things 1. That the body shall rise againe 2. That the same body shall rise againe 3. That it shall rise a glorious body 4. That it is the priuiledge of the godly onely to rise so Q. How know wee that the body shall rise A. By the Scripture and by the power of God Mar. 12. 23. Qu. What Scriptures proue it A. Dan. 12. and Ioh. 5. 28. 29. Q. How is it proued by the power of God A. Because it is as easie for God to raise man out of the dust as it was at first to make him of the dust It is easier to raise man then to make him For as when a house falls the stones remaine and the timber remaines onely it wants the forme and fashion of an house So when a man dyes the soule remaines and the body remaines at leastwise the bones the spar and chiefe rafters of the house and therefore they may the more easily be knit together and fashioned againe Q. Why shall the same body rise A. Because it were iniustice to punish that body for sinne that had neuer committed sinne and to crowne another body with Christ and not the same that had suffered for him Q. How shall it rise a glorious body A. First it shall rise immortall hunger and thirst and cold and sicknesse and death shall no more preuaile against it Secondly it shall rise in perfect state The Power of God supplying all those members that now bee wanting hee that lacked in eye shall then receiue an eye and hee that lacked an arme shall then haue both armes restored Thirdly it shall rise more beautifull then it was at first For hee that is now crooked he shall bestreightened and hee that is now weake shall be strengthened and hee that is too bigge shall bee lessened And hee that is foule shall shine like the Sun in his strength Fourthly it shall rise a spirituall body readie and willing to doe any duty that the Spirit shall enioyne Q. Shall not the wicked rise too A. Yes they shall rise but it were better for them if they might neuer rise if they might eye as a dogge or a toade dyes They shall rise but it is that their torments may be the greater their bodyes also then feeling as much as now their soules feele Q. What is the last benefit A. Euerlasting life Qu. What are wee to beleeue concerning it A. That the state of gods people shall bee infinitely more happy in Heauen when God shall bee all in all raigning immediatly in his Saints Q. What learne wee by this A. That wee are set in a better state by Christ then we lost by Adam For by Adam wee lost but an earthly Paradice but by Christ wee haue recouered an heauenly for it Q. What else doe wee beleeue of this point A. That this happie estate of Gods People shall bee for euer the comfort of it increasing rather then abating any whit Q. Declare this A. In the delights of this world the greatest ioy is at first as when a man comes out of the cold to a good fire after his ioy abates by little and little vntill at length hee bee weary of it But when a man hath beene in heauen a 1000. yeares hee shall finde as much ioy and contentment as the first houre that hee came thither Q. Shall not the wicked rise to euerlasting life A. No For theirs is an euerlasting death they are euer dying and yet can neuer dye euer consuming and yet can neuer consume euer burning and yet can neuer burne like the Salamander that liues in the fire Q. How may a man attaine to Eternall life A. Onely by a liuely faith in the Sonne of God when a man stands perswaded in his heart through the holy Ghost that this is a chiefe part of Christs purchase which without the high price of his blood wee could neuer attaine Q. What are the meanes to strengthen Faith A. Three The
dwell in peace and friends and good seruants c. Qu. Why doth the Lord â—ame nothing but Bread A. To teach vâ—to bee content if wee haue no more but bread seeing wee aske no more if God giuemore wee are to take it thankfully and to vse it well But if God shall cut short our fare and bring it to bread onely yet wee are to rest with contentment in it Phil. 4. 11. 12. Qu. What gather wee of this A. That they who pray for heapes of gold and siluer for stately and gay houses for sumptuous fare for great liuings and the like sinne in praying because not Christ but Couetousnesse taught them to pray so Q. Why doe wee aske our Bread of God seeing many of vs haue meanes euer to get it A. Because all our paines is not able to procure vs one morsell of bread without the Lords blessing bee vpon it and therefore wee pray God euen to giue vs that Bread that wee labour for knowing that without his blessing wee may as soone perish when we haue the greatest meanes to feed vs as when wee haue no meanes at all Psal. 127. 1. 2. Qu. What learne wee by this A. That wee must as hardly begge bread of God that is good succession in our affaires when wee haue the greatest meanes in the world as when wee haue no meanes at all neither money nor friend nor counsell to compasse it Q. What need they aske bread who haue bread enough A. First though wee haue bread yet the bread that wee haue is none of ours For by sinne wee forfeit euery day all wee haue into the hands of God and wee dispossesse our selues of all right and title to it And therefore vnlesse the Lord restore vs and giue it vs againe wee doe but vsurpe vpon any thing that wee haue Secondly though wee haue the substance of bread yet wee haue not the staffe of bread that is the nourishing and feeding of it but from God alone Vnlesse God blesse it as good take a mouthfull of grauell as a mouth-full of meate And therefore euen then when wee haue our Tables full of bread yet we had need pray still for our daily Bread because our bread without his blessing shall no more nourish vs then a stone Q. Why doe wee say giue vs our bread and not giue mee my Bread A. To shew that wee must not regard our selues alone but in a fellow feeling pray for other mens wants as well as for our owne Q. Whom doth this condemne A. First it condemneth the couetous man who had rather say Giue mee my Bread then giue vs our bread wishing well indeed to no body but himselfe Secondly it condemneth those who bee spoylers of their brethren For it is as much as if hee should say to God Lord doe thou giue him bread and I will take it from him Doe thou make him rich and I will make him poore Doe thou make him merry and I will make him sad Q. Why doe wee pray but for the Bread of one day A. Christ teacheth vs thereby to restraine and cut short our cares for the time to come and not to bee tormented with the feare of any hard estate afore hand but to resort to the Lord for the necessitie of the day in the day thereof Math. 6. 34. Qu. What incouragement haue wee to doe so A. Gods care for the little Birds For when they haue dyned they know not where to suppe and when they haue supt they know not where to dyne and yet God feedeth them from day to day how much more safely may we rest vpon the prouidence of our God assuring our selues that he that feeds vs this day wil feed vs the next day the next so to our liues end Q. What other reason is there A. The Lord would bring vs euery day in prayer to him For seeing wee aske but the bread of one day when that day is past our patent and our grace is out And therefore wee must come to the Lord the next day to renue it againe Q. What else doe wee learne by this A. Wee aske our bread euery day of God as being not able to liue any one day without him and therefore it must bee our chiefest care to stand fast by God to keepe him our friend whosoeuer bee our foe and that hee may bee pleased whosoeuer is displeased with vs. Qu. Why doe wee say our Bread A. Wee are hereby taught to aske our owne Bread that which wee haue laboured for in some honest calling or other for that onely is ours which is gotten by lawfull and by honest meanes That which is vnlawfully gotten is none of ours it is not our bread which wee haue of God but the diuill and sin is the purueyer and prouider of it Qu. What gather wee of this A. First that a man cannot eate his Bread with a good conscience that hath not done something according to his abilitie strength and place to make himselfe in some sort fit and worthy of it Secondly that their sinne is great who desire other mens bread and are not contented with their owne And therfore breake in vpon their brethren seeking to defeate either their neighbours of their houses or their seruants of their wages or their labourers of their hyre or the poore of their reliefe which in right and conscience is due vnto them Q. What is meant by daily Bread A. That which is meete and conuenient for the day The Nobleman hath need of more then the meane man hee that hath a greater charge hath need of more then hee that hath a lesse charge And therefore in asking our daily bread wee aske so much as may bee fit and conuenient for our state Prou. 30. 8. 9. Q. And how much is conuenient for vs A. The Lord bids vs not aske any set and certaine stint but to leaue that to him and to his most wise disposition who knowes better then wee what will serue our turnes Q. What learne wee hence A. That it can bee no small comfort to vs that the Lord is most priuie to our estate and knowes what children what seruants what charge wee haue what earnings what commings in and what goings out and accordingly will fit vs with that which hee shall iudge to bee meetest for vs 1. Pet. 5. 7. Qu. Doe wee aske these things absolutely of God A. No wee aske them no further then they may stand with Gods glorie and therefore if they may bee any meanes whereby wee may glorifie God the better wee pray that wee may haue them if they may not wee pray that both bread and friends and strength and health and all may bee taken from vs. Q. What doe wee aske in the fift Petition A. Wee pray for the forgiuenesse of the sinnes that bee past Q. Why is this Petition knit to the former A. For two causes First because without the forgiuenesse of our sinnes all the bread in the world will not doe
troubled thoughts for the things of this life Wherefore our Lord hauing a regard to this our weaknesse would first ridde vs of the care of these earthly things that we might with the more care and attention apply our selues to heauenly Reason 2 A second Reason is That by experience of the smaller things we might climbe vp to the hope of greater For at first men be not easily perswaded of the Remission of sinnes and high Mysteries of eternall happinesse but must be brought to it by steppes and degrees Therefore our Sauiour worketh vpon vs in this place with a secret wisedome that by finding God to be good vnto vs in food and rayment the things of this life we might learne to rest and relie vpon him for a better life to come for it is a sure thing that he who will not trust vnto God for meat and drinke and such like will not trust him for the saluation of his soule and hee that thinkes that GOD will stand with him for a piece of Bread will neuer beleeue that God will giue him pardon of his sinnes and heauenly glory Christ therefore would haue vs begin at the smaller that finding the Lord fauourable and friendly in these lesser things wee may be drawen to conceiue that he will be as graciously inclined in greater matters As a man that would try a vessell first he puts water into it and such meane liquor And then if it hold water well he is the more bold to trust it with Wine or Rosasolis and the like So when we finde God to be good vnto vs in the meaner things of this life this makes vs the more bold to relye and rest vpon him for greater things belonging to eternall saluation Now to come to the Petition it selfe therein are diuers particulars to be considered 1 What it is that we pray for Bread 2 Of whom we aske it Of God Lord doe thou giue it meaning if God doe not giue it we shall neuer haue it 3 By what right Of Free-gift we doe not deserue it but pray doe thou giue it vs good Lord. 4 What quantity of Bread wee pray for Daily Bread onely so much as is sufficient to sustain vs for a day 5 Whose Bread we pray for Our owne not bread of others 6 For whom we aske For our selues and others 7 For how long time Onely for a day Giue vs this day our daily Bread Concerning the first thing we aske Bread herein we are to consider 1 The Extent of the Tearme 2 The Limitation of it First for the Extension of the Tearme by Bread our Sauiour Christ doth not meane that God should giue vs bare bread and nothing else But by Bread he meanes all things else as needfull to mans life as Bread is so that whatsoeuer is comfortable and helpefull to the life of man is here couered vnder the name of Bread as wee see 2 Sam. 9. 7. Dauid said to Mephibosheth and thou shalt eate bread continually at my Table Thereby meaning all things concurring to the comforts of this life So Isa. 4. 1. We will eat our owne bread and weare our owne garments c. That is liue of our owne prouision get all things needfull for this life So that by Bread heere as in many places of Scripture our Sauiour Christ meanes all manner of comforts of this life For wee know that many haue bread yet if they haue not other good blessings of God houses and harbour fire and water sleepe health and rest they may for all that perish therefore when we pray for bread we pray that the Lord will giue vs whatsoeuer is needfull to sustaine our weake and fraile life in this world And for the Limitation we know that bread is a necessary and a needfull thing It is not a friuolous thing of superfluity that we may well want but a most necessary thing wherein our Sauiour Christ hath heere so bounded our desires to guide them to needfull things onely Bread or that which is as needfull as Bread so that if we once goe beyond the compasse and reach of bread If wee desire a thing that is not needfull a superfluous thing to nourish vanity and pride then we may not expect that the Lord will giue vs that thing which we pray for because being not Bread it is out of the compasse of the Lords grant of which the Lord complaâ—nes Psal. 78. 18. of his people And they tempted God in their heart by requiring meat for their lustes So Jam. 4. 3. He tels vs why Christians aske and haue not Yee ask and haue not because ye aske amisse to spend vpon your lusts c so that our Sauiour Christ by limiting vs to Bread alone teacheth vs to aske only things needfull at the hand of God Obiect But why doth the Lord heere mention Bread onely and nothing but Bread Ans. I answer this is to teach vs that if God giue vs nothing but Bread onely yet wee must be contented If God giue more we must be more thankefull but if the Lord abridge our dyet and bring it to bread onely that is to so much as will maâ—ntaine life and soule together as we say yet we must be contented because wee haue as much as we pray for So Iaâ—kobs practise and prayer was Gen. 28. 20. And will giue mee bread to eate and cloathes to put on as the Apostle wils vs 1 Tim. 6. 8. When we haue food and raimâ—â—t let vs therewith be contented all ioyning here with Christs precept for our direction Secondly We aske it of God Lord doe thou giue vs our Bread where in we are to take notice of two things 1 Of our dutie that we seeke for Bread no where but at the hands of God 2 Of our weakenesse and frailty that haue nothing of our selues but what God giues vs. Concerning the first wee haue many examples in Scripture to teach vs to lift vp our eyes and hearts to heauen in prayer looking for nothing else-where that belongs to the comforts of this life For saith Dauid Psal. 136. 25. It is he which giueth food to all flesh So Psal. 145. 15. The eyes of all waite vpon thee and thou giuest them meat in due season Thus all good things are to be sought for from God What a wretchednesse is then amongst men of this world and grieuous sinne when they haue any sicknesse lamenesse strange diseases or vnlookt for accidents they doe not seeke God for their daily Bread or mitigation of those things by prayer or humbling themselues before God but runne to Soreerers and Witches and vnlawfull meanes as though the Diuell were more mercifull then God or Hell more ready to afford them comfort then Heauen O the end of such is fearefull as that of Saul whom the Lord is said to haue killed because he asked counsell at a familiar spirit Some other examples there be to this purpose but I passe them But the
Secondly this Petition was so connected to the former to shew That though God giue vs our daily Bread yet if we haue not pardon of our sinnes all the Bread of the world can doe vs no good For it is a sweet and most comfortable thing to the conscience to be perswaded of Gods fauour in the forgiuenesse of sinnes For if one haue all the variety of good things in this world though his meat be Manna from heauen Rayment as precious as Aarons Robes his life as long as that of Methusalem his strength as Sampson Beauty as Absalon Glory Wisedome and Riches like Salomon yet if he haue not this Petition granted him which Christ here speakes of The pardon of his sinnes all is lost all is nothing worth yea in terrour of conscience all is displeasing and vncomfortable For saith Christ Matth. 16. 26. What shall it profit a man to winne the whole world and lose his soule or what ransome shall a man giue for his soule This question Tertullian demaunds What will all thy dainty dishes availe thee if they doe but feed thee to the fire of Hell Therefore remember to say Lord giue me daily Bread but O! Giue me also pardon of my sinnes for vnlesse I haue a feeling sense of thy fauour and hope of heauen all things else are nothing vnto me We know that condemned men in the Tower who haue goodly lodging lie well great attendance yet haue poore or no comfort in all this when they daily expect to be brought forth to execution Euen so it is with all the magnificence and glory of this world there is no comfort in any part thereof without the forgiuenesse of our sinnes one must goe to hell The rich Glutton we read when he was in Hell howsoeuer he possessed all things in this life and was glorious in estimation and riches yet afterwards they profited him nothing nay they were the greater corrasiue vnto him as he had formerly ioyed and flowed therein who found by wofull experience that one drop of Christs blood one Dramme of the forgiuenesse of sinnes had done him more good then all his infinite wealth and store of money Let vs then all pray with Dauid Psal. 50. Cast me not away from thy presence and take not thy holy Spirit from me giue me with daily Bread forgiuenesse of sinnes and howsoeuer thou deale with me in the things of this world yet let me haue the comfort of the saluation of my soule Hitherto of the entrance into the Petition and the questions touching the same In the Petition it selfe three things are to be considered 1 A Confession 2 A Request 3 A Condition In the confession three things are to be obserued of vs. 1 That euery sinne is a Debt 2 That we be all fallen into this Debt 3 That we be not able to pay this Debt For then we would neuer pray to haue this debt forgiuen if we were able to pay it First concerning the Confession wee acknowledge sin to be a debt for by debts here are meant sinnes as Christ in another place teacheth his Disciples Luke 11. 4. And forgiue vs our sinnes So the debt we speake of is the debt of sinne which for two causes is compareâ— to a debt First Because it ariseth after the manner of a debt for as a debt as we know ariseth vpon the non-payment of money and not performance of that which is due so because we haue not rendred vnto the Lord that which is his due not payed him that seruice loue honour obedience c. that we owe him being mightily behind with him Hence it is that we come to be mightily indebted vnto the lord being so farre in arrerages vnto him and so sinne ariseth in the first place after the manner of a debt Secondly it is compared to a debt because it bindes vs to a debt for as a debt bindes vs either to payment or to punishment to content the party or to goâ— to prison so doe our sinnes binde vs either to content the Lord in his Iustice or to vndergoe eternal damnation so that there is but one of two wayes to escape â—udgement either to content diuine Iustice or to vndergoe punishment And yet the debt of sinne is a worse debt then any other for it is not a money matter to be imprisoned for but this casts him into Hell for euer and euer Indeed the Law hath beene stricter for a man that made not payment of his debt was to be sold his wife his children and all he had Amongst the Parthians the Lawes were more cruell for if thae debt were not payed euery creditor was to take away so much of his flesh as the debt came vnto but these were courses barbarous and cruell Now by the lawes we see to be cast in prison is the punishment inflicted for a debt But for the debt of sinne we shall not only be cast into prison which is Hel but there suffer paines and torments easelesse and endlesse Another thing is that sinne is not like a debt we owe in this world for many a man though not able to pay his debt or not able to pay the interest for the time yet may deuise some meanes to auoyde and shift it off by a tricke pretend danger in the way or conscience in the businesse or if all faile he may die and then no body can compell him to pay the debt but no man in the world can shift off the debt of sinne First because God is able to proue euery debt that we owe him he hath it in a booke as Iob speakes Chap. 18. 23. Mine iniquitie is sealed vp as in a bagge Secondly wee cannot sue for such a Protection as the power of Princes giue in this world there is nothing able to protect vs from the Lord. There is no flying away that wil not help vs neither for we can flye no where from the Lord though we flie vnto Hell for saith the Prophet Psal. 139. 7. Whither shall I goe from thy spirit or whither shall I flie from thy presence If to heauen thou art there If to Hell thou art there also If I take the wings of the morning and dwell in the outermost parts of the Sea euen there shall thy hand lead me c. Fourthly Death cannot free vs from the debt of sin for howoseuer by death wee are out of the Vsurers hand yet wee cannot escape out of the hands of God Therefore let vs make this vse of it Feare him saith our Sauiour that when he hath killed the body can cast both soule and body into hell so that of all debt the debt of sinne is the most grieuous wherefore let vs bee carefull aboue all things to auoyde and get out of this debt A man that loues quietnesse and peace cannot abide to runne in debt O how carefull will he be to shunne it he will liue hardly and poorely goe thinne and liue of his
vnto his Master but when did it appeare so as hee was conuinced of it when the debt booke was searcht into and particulars ript open then and neuer till then was hee found to be so greatly indebted So it is with vs we thinke all well enough till God come to reckon with vs in particular and set our sinnes in order before vs as he speakes Psal. 50 and then this monstrous sight driues vs to a due consideration of our wofull and wretched state Reason 2 A second reason is A blinde and foolish presumptuous perswasion that God will shew vs mercy though we doe not seeke it and though we take little or no paines for it The greatest part of the world as you see liue in their sinnes without repentance neuer come vpon their knees to the throne of grace to aske pardon for them what is the Reason because as they say God is mercifull a good man and they may doe well enough all is not so strict as these preachers would make vs beleeue but the truth is If God be mercifull it is to such as seeke it and repent for their sinnes as Lam. 3. 25. The Lord is good to them that trust in him and to the soule that seeketh him Thus if we seeke for and prize mercy wee may haue it but if we seeke it not and find no want of it nor pray earnestly for it it is a sure signe we are yet in a miserable naturall estate that though 〈◊〉 be an Ocean of Mercy in the Lord no one drop shall runne vnto vs but one day such shall cry like Diues for a drop of such water and shall not haue it nay if we be cruell to deny mercy vnto others when wee haue receiued mercy our selues we shall be sure to be punished for it also The next thing in this Petition is the Extension of it we pray to God to forgiue all our sinnes not of any speciall troubling waighty filthy one but of a release of all whatsoeuer A number of the world according to the false manner of their accounts are onely troublâ—… for some one sinne that doth distresse and lie heâ—â—ily vpon them hauing no remembrance of those sinnes â—â—ich neuer stared them in the face This was Judas case hee was pitiously perplexed for betraying of Christ but neuer thought of his couetousnesse and corrupted heart the fountaine whence this cursed sinne was hatcht and had roote So doe most of vs striue perhaps and pray against some one sinne that troubles vs but we seldome enlarge our hearts to discend down in particulars that our secret faults wantonnesse lusts couetousnesse and the like may be forgiuen as the holy Prophet by his example teacheth vs Who can vnderstand his faults clense me from my secret sinnes The third thing is The time of the Request we see it must be our daily suite vnto God as euery day we pray for daily Bread so must we pray to God for the pardon of our sinnes This is a speciall point that euery day we make attonement and reconciliation with God for our sinnes because euery day we renue our sins and offend God therfore we had need euery day to renue our sutes and prayers vnto God When Adam was fallen the Text saith God came to him in the coole of the day The Lord would not let him sleepe in his sinnes but came and awoke him putting him in remembrance of his sinne So in the Law If a man were vncleane yet when the Euening came he must wash his cloathes and so be reconciled accordingly Euen so though we be vncleane by reason of our sinnes yet if we wash our selues by the true teares of Repentance we shall be reconciled to God and admitted into the Campe againe This then may teach vs that howsoeuer we haue our daily slippes and fals yet if we doe euery day labour to make our peace with God for the sinnes of the day that we doe not let them runne weekely and monthly and yearely we may be sure to find mercy at the hands of God Now there be diuers Reasons to moue vs to this duty and make vs renue our prayers daily without omission First Because we are very prone to forget our sinnes nothing sooner Therefore it is good to remember them the sooner the better A Steward who hath large reckonings and but a short memory he must haue the oftner recknings yea euery dayes account cast vp so because we be forgetfull and a number of sinnes doe easily slip vs we must desire euery day to make euen with the Lord. The Apostle counsels vs Ephes. 4. 26. Let not the Sunne goe downe vpon your wrath If then the Sun must not goe downe vpon our wrath to admonish vs not to be mercilesse much more ought we to take heed of that the Lords wrath go not down vpon our sins for want of our repentance Secondly Because the fresher sense of sinnes is at the first for by referring repentance it takes away the sense of sinne as the memory thereof Wounds we know bleed most when they be fresh then they doe most feelingly affect vs let one haue a bruise or straine commonly the greatest sense and paine is at the first but afterwards time will allay and mitigate and so slacke the sharpnesse of sense as we shall nothing so much feele the griefe of them So it is with our sinnes our greatest and quickest sense of them is at the first so the sooner we seeke for reconciliation the more easie will it be for vs to obtaine mercy and we will so much the more eagerly desire it Thirdly Because if euery day we get our sinnes discharged we shall haue the lesse to doe when we come to die Therfore it is good not to suffer them to run on but take theÌ„ in pieces betimes when they are committed and repent of them As a man that would carry home a great tree if he diuide it and breake it in a number of small pieces he may then with ease at seuerall times carry it away So if we doe with the great bulke and body of our sins diuide them euery day apart make our prayers for the daily remission of them then shall we haue the lesse to doe when we come to die Wherfore as sins increase so let vs euery day seeke reconciliation that we bring no after recknings to God for enough are those euery day by themselues Fourthly Because the sooner we repent of them the sooner we shall be quiet and haue peace and rest for so long as the conscience is awake and not seared by sinnes vnrepented of there will be vexation in the heart vntill sins be confessed and pardoned as in Dauids case He roared and had no rest vntill hee had made his peace with God As when an Arme or a Bone is out of ioynt the sooner it is set the more ease one shall haue So it is with
you shall finde what Naamans little maide said Would to God my Lord were with the Prophet that is in Samaria hee would soone deliuer him of his leprosie so saith the Gospell vnto vs Oh that you would come vnto Christ seeke after him by a liuely faith and true repentance for your sinnes hee would deliuer you from the threatning of the Law and release you of those impossible conditions which there you are bound vnto hee would conquer death and hell for your sake and pay the ransome for your sinnes and in the end by his Redemption bring you vnto life euerlasting Thus must wee needs flie for refuge vnto the death and passion of Christ. I confesse that there is both life and death in the Law as there is Saluation and Redemption in the Gospell but the Law as I said bindes vs vnto conditions which wee can neuer performe whereas the Gospell proposes life and saluation vpon more easier tearmes Then doe and liue or Doe not and perish onely to beleeue and repent and runne vnto Christ and hee will heale vs of our leprosie This then is the difference betwixt the Law and Gospel The Law proffers life and saluation vnto vs if wee can keepe the Law and neuer sinne against God The Gospell giues vs hope of Life and Saluation though wee cannot performe the Law so wee beleeue and repent which are farre easier conditions then actuall holinesse tying vs strictly to the obseruation of the common 〈◊〉 â—…ding vnto the spirituall meaning of the same so you see how the Gospell proffers vs life and saluation vpon farre more easie tearmes then the Law doth which should make vs so much the more diligent to see into the mysteries of the Gospell whereso great priuiledges are granted vnto vs and admire that depth of wisedome that hath thus tempered the seueritie of the Law towards vs euen when death was in the pot Of this there be two vses Vse 1 First that euery Christian must indeauour to keepe himselfe from sinne to liue well and labour in the practise of a holy life But if hee fall and sinne by weaknesse and frailtie and faile in his course and race running then hee must flie vnto Iesus Christ Beleeue the promises of the Gospell bee of good comfort in the Redemption of his soule and remember that which Saint Paul saith Rom. 7. The good which I would doe I doe not and the euill which I would not doe that doe I. Vse 2 Secondly That wee must take heed that wee liue not in notorious knowne sinne for the world is so full of wickednesse and impietie that many dare say what though I sinne thus and thus yet by repentance I hope to bee saued Yea many grosse swearers lyers aduherers and such like can prophane godlinesse in this manner I hope for all this to goe to heauen as well as the best Christ said hee came to saue not to destroy the world and such like But the true Christian onely hee may make a comfortable vse of the Gospell and apply these speeches to the comfort of his soule not the other And thereforee in the name of God let vs apply our selues vnto the search of these things now whilst it is called to day and whilst the time of saluation endures for if now wee 〈◊〉 our time though wee should giue a thousand worlds for it wee cannot haue it here after this life If a man come to the market and cheapen such things as hee hath need of and yet will not goe to the price of them he must returne without them euen so seeing wee heare at what price God hath see life and saluation that they are not to bee purchased but at the price of Faith and Repentance and that God will not let them goe at a lower rate let vs resolue that they will not bee gotten otherwise so that if wee meane not to come to the price or cannot come vnto Faith and Repentance wee must bee content to goe home againe without Life and Saluation And thus much generally for the conditions of the Gospell Now for the Particulars in Repentance there are many worthy heads to be considered as 1. The Necessitie of it wee cannot bee saued without it 2. The Order of it with other Graces 3. The Nature of it 4. The Causes of Repentance 5. The Time of it 6. The Practise of it 7. The Leâ—s of it 8. The Cases of Repentance c. 9. Contraries vnto it 10. Increase of it 1. NECESSITIE OF Repentance First for the Necessitie thereof Repentance is such a necessary grace as no man can bee saued without it for there bee but two estates wherein euery man liuing may beesaued the state of Innocencts and the state of Penitencie vnto which belongs the Grace of Faith Now no man liuing euer after the fall of Adam can be saued in the state of Innocencie because wee bee all sinners and grieuous sinners before the Maiestie of God so then hee that will bee saued must bee saued in the state of Penitencie There bee but two pleas that any man can make when hee shall stand before God in feare of Iudgement Either Non peccaui Domine Lord I haue not sinned or Domine peccaui Lord I haue sinned Sed poenitet peccasse it repents me that I haue sinned and offended Now no man liuing can stand before God in the strength of this first plea Non peccaui Lord I haue not sinned For Iam 3. 2. it is written in many things wee sinne all and 1. Iohn 1. 8. If wee say wee haue no sinne wee deceiue our selues And Salomon in his prayer hath it thus 1. King 8. 46. if they sinne against thee for there is no man that sinneth not So then seeing no man liuing can lay hold on the former plea Non Paccani let vs all lay hold on the latter Peccaui sed poenitel peccasse we haue sinned and offended but it repents vs that wee haue so done And thus wee see that Repentance is such a sauing grace as no man liuing can bee saued without it and the Scriptures also agree to this thing Act. 11. 18. Then hath God also granted Repentance vnto life c. whereby wee see that no man can come to life but by Repentance 2. Pet. 3. 9. hee sayes Not willing that any should pperish But that all should come to Repentance so then if a man will not persist in his sinnes the onely way is to come to Repentance when God willeth him 2. Tim. 2. 25. he sayes to this purpose If God peraduenture will giue them Repentance to the acknowledging of the truth by all which is apparant that no man can come out of the snares of Death but by Repentance and so wee may conclude that Repentance is a necessarie Grace without which we cannot come to life and Saluation Of this there bee diuers Vses Vse 1 First seeing Repentance is such a necessarie Grace That wee renew
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
therefore they did despise it euen so heauen it is a good thing and men could be content with that but because it will cost them such a deale of trouble and paines therefore they care not for it Impediment 4 The Fourth lett is The loue of their sinnes men and women are so intangled with them that they cannot leaue them for their liues Math. 2. 3. how were all Ierusalem troubled and the Priests for the birth of Christ and Esau he could not leaue his strange wiues hee did so dote vpon them Gen. 28. 9. Although hereby he lost the fauour of his Father Euen so men doe dote vpon their sinnes and so loue them that they had rather part with Heauen and happinesse and with Gods fauour then with them Impediment 5 The Fifth is The desire to keepe credite with the worldâ— to doe as other men doe for they thinke if they repent and take a new course of life the world will then point at them they shall be accounted precise and pure men this is that which doth hinder many men in their Repentance So to this purpose the Iewes Pharisees inquire But doe any of the Rulers beleeue in him and Iohn 4. 22. it is said That many beleeued in him but did not confesse him because of the Iewes Now this is the reason why men liue in their sinnes without Repentance because they are not wise to finde out the speciall lett which doth hinder them If I might be bold to make a secret question in the Church now to know what is the reason wee doe not repent and feeke Gods fauour seeing wee haue heard it is so needfull so necessaâ—ie a Grace without which no man can be saued why then doe wee not repent and seeke Gods fauour what is that which doth hinder you Is it not let ts either in iudgements or in affections Is it not because you thinke you are not sinners or not great sinners or that you thinke you may be saued without Repentance or at least if this may not bee yet that you need not so serious particular and strict a Repentance as we teach you out of the word If these let you not are there not then let ts in your Affections that you so loue the world and are so vigilant about the things of this life that you haue no time to thinke of your sinnes or is it not because yee loue your pleasures and cannot abide the sad thoughts of Repentance or because you loue your owne ease and cannot abide trouble or is it not because you loue your sinnes and dote vpon them or is it not because you would keepe credite with the world How can you be able to answer to these things I grant it is an easie matter to finde out the lett and to lay the â—â—nger on the sore and to say this is the Barre which hindreth but men are loath to deale so roundly with themselues as to search out that which doth hinder their Repentance Now when we haue found out the Impediment wee must remoue it It was the care of the women when they came to the Sepulchre of Christ to remoue the stone so our care must be to remooue out of the way what doth hinder and let vs in the course of Repentance We reade 2. Sam. 20. 12. That when all the people stood still at Amasaes dead corps the men tooke it and drew it out of the way and then the people who formerly stood still as they came followed their leaders Euen so must wee doe when our thoughts be at a stand and will not suffer vs to goe on in the race of Repentance by and by ridde them out of the way remooue them when they hinder vs pull them aside cast a cloth ouer them and let nothing hinder vs in our Christian course To this purpose wee may obserue Abrahams wisedome and care Gen. 22. 5. when he went to sacrifice his sonne the text saith that he left his seruant with the Asses and why so that his seruants might not hinder him with their clamours and cries Abraham in godly wisedome left them with the Asses euen so must wee doe in the case of Repentance with whatsoeuer may hinder vs in our Christian course of seruice and holy duty wee must leaue such things with the Asses that is we must renounce and remoue such things whatsoeuer they be that wee bee not disappointed and if it be defects of iudgement and affections which hinder vs wee must pray vnto God to remooue the same And wherefore all this Because there are but two gates all men are to enter in at there is a little Iron gate of repentance which openeth to life and saluation to heauen and happinesse and to Gods fauour and the great golden gate is that of worldly pleasure and profite which openeth and leadeth to death and destruction to hell and to torments for euer Threfore at your choice be it deare Brethren which gate you will enter in at the Iron gate of prayers and repentance in this life of Christianitie which leades vnto the house of God or the golden gate of worldly pleasures leading to Hell and destruction LECT VIII VIII THE CASES OF Repentance First the case of Relapse REVEL 25. Remember therefore from whence thou art fallen and Repent and doe the first workes or else I will come vnto thee quickly and remooue the Candlesticke out of this place vnlesse thou repent WEE spake the last day of the Letts and Impediments of Repentance because as I said our way is made vnto Repentance by remoouing the Letts Now the next thing we are to speake of is the Cases of Repentance wherin the first shall be The case of Reuolt or Relapse as they tearme it that is Quest. Whether a man that hath once repented him of a sinne may fall againe into the same sinne I. Answer Vnto which I answer that If a man haue not soundly repented him of his sinne if hee haue failed in any one point of his repentance in such case hee may fall easily againe into the same sinnes As for example a man hath beene a notorious riotour and cup-companion hee comes afterwards to looke into the hatefulnesse of his sinne to condemne it in iudgement to mislike it in affection and yet because he could neuer bring his heart to resolue and fight against it to sigh and be truly penitent to fashion himselfe to the vse of good exercises as Prayer Meditation and a solemne arraignement of himselfe and such like he may easily fall againe because hee hath failed in some one point of his Repentance So a man who hath beene a Papist and a worshipper of stocks and stones he comes to see his sinne to dislike it to condemne and resolue against it thereupon hee turnes from Poperie and yet because he is not truely turned into the obedience of the Gospell to walke in holinesse before God failing in some one or moe
it long after So though wee haue repented of a sinne wee must not thinke to buy our peace at so easie a rate but humble our soules with sorrow and teares renewing our repentance againe and againe neuer leauing till we haue pacified the wrath of God for how often doth this holy man plye this sute So Psal 25 hee prayes God not to remember the sinnes of his youth So you see Dauid did repent him of those sinnes hee had repented of before Chrysostome sayes well that Dauid still repented of sins done long before as though they had beene done but yesterday Saint Paul did not onely repent of his sinne of persecuting the Church of God at his first conuersion Act. 9. 9. but as oft as hee remembred it as oft doth he speake of it with griefe and sorrow 1. Tim. 1. 13. I was before a blasphemer a persecutor iniurious c. So 1. Cor. 15. 9. I am not worthie sayes hee to bee called an Apostle because I persecuted the Church of God So that St. Paul you see doth often remember his sinnes past and confesses them This much wee may well obserue when God cast Adam out of Paradise hee sent him eregione horti and set and placed him ouer against the garden in the very sight and view of the place which hee had lost through his sinne and offending God and why was this that so often as hee lookt into the garden hee might remember his sinne and lament for it Now that which Adam did in the beholding of the Garden is that which wee must doe in the beholding of Heauen hee saw from whence he was cast throwne out of Paradise by reason of his sinne and wee see what wee are sure to lose euen heauen it selfe by reason of our sinne if wee doe not repent and humble our soules and that timely and daily Thus you see it is cleere that a Christian is bound to repent one and the same sinne diuers times and as oft as he lookes vp to heauen to sigh and groane for the losse of it and not to bee satisfied though he haue repented to day and so is assured of pardon but in the Name of God to goe to it againe to morrow and to morrow and neuer giue ouer Obiect Against this doctrine two things may bee obiected First If a mans sinnes vpon his Repentance be pardoned then what need is there vpon this to repent any more this appeares to bee labour lost Answ. 1 I answer that though a mans sinnes bee pardoned vpon Repentance yet there are three causes why a mans repentance must bee renewed First because Eadem manet obligatio the same Bond remaineth still for though God out of his owne goodnesse and mercie forgiue our sinnes yet neuerthelesse haue wee the same Cause to condemne our selues to dislike and bee sorry for it because the same bond or tye remaines still though God haue gratiously pardoned it yet it is our duty to repent still Nay to speake as the truth is Crescit obligatio our bond is the greater for the more mercy and goodnesse God shewes vs in the pardoning of our sinnes wee haue alwayes the more cause to be abased and ashamed that wee haue sinned against him This as wee see made an exaggeration in Dauids griefe In to solum peccaui I haue sinned against thee alone what had Dauid sinned against none but God no question against Uriah Barsheba and the people but that went to the heart of him most of all and did more deeply touch him that he had giuen God cause to bee angry with him who was so readie to forgiue him that had shewed him so great kindenesse and mercy in the pardoning and forgiuing of all his sinnes So Gods mercie to vs in pardoning our sinnes should not bee a meanes to abate our repentance but rather to augment and increase it because there remaines in vs still the same seeds of ouglinesse vilenesse deformitie and corruption as formerly the pardon whereof being great should continually augment and reiterate our Repentance with holy Dauid Psal. 103. Praise the Lord O my soule praise the Lord and forget not all his benefites who forgiues thee all thy sinnes c. Thus Gods mercie in forgiuenesse of sinnes should not abate but increase our repentance as wee see in the storie of the Prodigall sonne Luke 15. 20. hee had a purpose to confesse his sinne when hee returned to his Father his Father could not containe himselfe for ioy but runne out to meet and imbrace him yet this makes him not slacke in his former determination to humble himselfe but rather spurres him to fall downe and humble himselfe vnto his Father confessing his faults So Gods readinesse to forgiue vs should bee so farre from abating our repentance that it should rather prouoke vs vnto the same so much the more to increase it If a woman should commit wickednesse and folly against her husband who puts her away for it and afterwards should be bent not onely to receiue her and forgiue her freely this lewd offence but also welcome her and bestow vpon her rich ornaments and iewels this kindnesse of her husbands if any naturall affection be in her would make her the more to lament and grieue for hauing offended so kinde and mercifull a husband and remember it to her dying day so it is with Gods readinesse in pardoning our sinnes it cannot choose but make vs the more ready vpon all occasions from time to time to repent and bee sorry that wee had offended so good and gratious a God Secondly though a mans sinnes bee pardoned vpon his repentance Yet the more a man repents the more hee shall haue the sense and feeling of the pardon of them for a man may haue his sinne pardoned before God and yet haue no sense and feeling in his owne conscience of the pardon of it for there is still retained a feare of guilt as wee see in Dauid 1. Sam. 12. his sinne was pardoned before God and yet there remained as commonly in such cases such an impression of guilt as hee had no comfort for all this or as if there had beene no such matter And so though God forgiue our sinnes vpon our first repentance yet the more wee repent the more sensible wee shall bee of the forgiuenesse and pardon of them In other cases wee can say Abundantia cautela non nocebit too much caution hurts not as when a man comes to locke a chest or a doore wherein lyes his gold and treasure he will turne the key againe and againe sir sayes his friend the doore was fast before yea but sayes the other in cases of this nature it is good to bee sure to make fast worke as then couetous men say thus by their money and iewells so let vs say of our saluation in businesses of this nature it is good to bee sure a man cannot bee too cautelous in
Iudg. 2. 4. came and set their sins before them the text saith That they lift vp their voice and wept and in another case of sorrow 1. Sam 7. 6. wee reade They poured out water before the Lord and therefore seeing such who of all others were most vnlikely to weepe did shed teares for their sinnes being prickt in conscience what shall wee thinke of others a great deale more tender-hearted what haue they done in secret before God Thus the conclusion is made good Use. Oh then thinke of this yee merry people of the world you that passe your dayes in ioy and pleasure that if the best of Gods people and seruants at one time or other haue and must shed teares and weepe for their sinnes O how great cause haue you to lay aside your meriments to bid farwell to your sports and to come downe into dust and ashes and there in the bitternesse of your soules mournfully and heauily to lament your sinnes before the Lord It is time that you exclaime and say Peccatum est causa tristitiae doloris Sinne will cause sorrow feare and lamentation either in earth or in hell and so better weepe and mourne for our sinnes on earth where you may haue comfort and pardon ease and forgiuenesse then in hell where you shall haue a continuall death and yet a liuing torture Ibi erit fletus assiduus terror they be Christs owne words as you know Luk. 13. 28. When they shall see Abraham Isaac and Iacob and all the Prophets and Saints in heauen and themselues shut out of dâ—ores whilst they shall see other penitent sinners goe to heauen and themselues meanetime tormented in hell Others goe to pleasure whilst these goe to paine others to bee carried to eternall life whilst these goe downe to eternall death And so beloued of the Lord iudge your selues for your sins that God may not iudge you condemne your selues and let your present teares preuent those heauy endlesse teares to come vpon you hereafter And thus let vs all goe forth with Christ into the Garden and let vs not sleepe there as his Disciples did but seeing Christ fell flat vnder the burden of our sinnes let vs fall downe by him in consideration of our manifold offences where though wee cannot shed blood as hee did yet let vs indeauour and pray to God that wee may shed teares of repentance Yea as Christ in the daies of his flesh did offer vp strong cries and teares with supplications and prayers vnto him who was able to saue him from death so let vs doe and let vs be restlesse neuer to giue ouer our sute vntill we heare that comfortable voyce come vnto vs Sonne bee of good cheere thy sins are pardoned thy soule shall be saued thy prayers and teares are come vp in remembrance before God Thus much of the Case of Teares LECT XI V. THE CASE OF comfort in death in Repentance NVM 23 10. Let mee die the death of the righteous and let my last end bee like his AS wee haue a care to liue to the Lord so wee must haue a care to die to the Lord also For as it is Rom. 14. 7. 8. None of vs liueth to himselfe and no man dieth to himselfe for whether we liue wee liue vnto the Lord or whether wee die wee die vnto the Lord whether wee liue therefore or die wee are the Lords Accordingly is that rauish'd speech of Balaam here in my text Let mee die the death of the Righteous and let my last end bee like his Which words doe especially imply these three thing 1. That there is a death of the righteous that they must die as well as others 2. That the death of the righteous iâ— farre different from the death of the wicked 3. That euery man must desire to die as the righteous die That is in peace of a good conscience and feeling of the promises and comforts of God made in Iesus Christ so that these words shew vs that there is great cause for vs to inquire after The case of Repentance wee last spake of Whether euery one that hath truely repented can shew himselfe comfortable and heauenly minded at the houre of Death Now the answer I will lay downe in two points 1. That a man may truely repent and yet depart out of this world with little or no comfort at the houre of death 2. That there is neuerthelesse a very hopefull and likely way whereby true penitents may come boldly to die with comfort if they doe not neglect the meanes Concerning the first point I say a man may truely repent him of his sinnes and yet shew little or no comfort at the day of death Yea the truth is that the greatest part of Gods people as they liue well so they die well and comfortably as wee see Steuen did Acts 7. 16. Hee saw a heauenly vision heauen opened and Christ standing at his right hand readie to helpe him and euen so for the most in the day of death the people of God see heauenly visions So Iacob went downe to Aegypt and died there comfortably and in peace The like wee reade of Ioseph who commanded his bones to bee remooued at their departure from Aegypt So Dauid Moses and other of the Saints died and had honourable buriall in the peace of a good conscience This made Balaam say O that I might die the death of the righteous and that my last end might bee like his Hee would not liue the life of the Saints but hee would gladly haue so died it was too strict too precise a way for a naturall man like him too much against the currant and streame of the world though hee would haue dyed like the righteous because hee knew the difference was great betwixt their death and that of wicked men So it is written Heb. 11. 13. of the Fathers of the faithfull They all died in faith not all of lingring sicknesses nor they died not all in their beds nor amongst their friends in bodily honour and pompe which may bee taken away and debarred men to iâ—…ioy but in faith in peace of conscience in hope of heauen in the comfortable application of the promises of Gods loue in assurance of the pardon of sinne So as I say vsually and ordinarily the people of God liue in this world with comfort and depart out of this world as old Simeon did when hee had gotten Christ into his armes Luk. 2. Yet sometimes it falls out by the wise dispensation of God that through their owne default the most faithfull and beleeuing men haue very little comfort and poore fruits of their faith when they come to die but either die without feeling which is grieuous or which is more fearefull with feare and horror which not onely daily experience confirmeth but Scripture also as Eccles 8. 9. All things come alike to all there is one euent to the righteous and to
dead Palsie in which case a man shall haue all his senses benummed so as hee may die like a blocke without shew of iudgement or reason and yet for all this bee in a blessed state because though the state of his body bee changed yet the state of his minde and soule remaines vntouched Yet I doe not maintaine so saying as if all who died of these diseases died without comfort or that one may not die comfortably being thus visited yes it is most cleere that if a man be not wanting to himselfe and cast away the helpes which God giues him hee may die with comfort of whatsoeuer sicknesse hee dies of For of all deaths the most extreamely afflictiue is by fire this is accounted the sharpest and sorest of all bodily deaths and yet we see many of the Martyres haue shewed themselues very ioyfull and comfortable euen in the very flames The reason whereof is this The power of grace is infinitely greater then the power of nature as 1. Iohn 4. 4. Greater is hee that is in you then hee that is in the world as if hee should say the power of nature is the spirit of the creature but the power of Grace is by the Spirit of God now the spirit of God being greater then any created spirit whatsoeuer it comes to passe that the power of Grace brings the power of Nature vnto subiection and ouertopping those spirits and senses workes exceeding comfort euen in the houre of death as wee see when contrarie windes blow vpon a Ship that which is the strongest carries the ship away So because there is both nature and grace in vs and both blowe vpon the ship that is worke vpon our soules in this conflict that which is the strongest working most effectually preuaileth at the houre of death carrying the soule with it The second Generall Cause of want of comfort in the day of death is The decay of Grace for many times the people of God are negligent growe secure omit the meanes of growing in grace grow loose are not carefull to answer that expectation which is had of them leaue off diligence in hearing the Word and practise of holy duties quench the good spirit with following vaine delights giue way vnto temptations suffering them to take hold vpon them thus they breake out some one way and some another whereby it comes to passe that it is the good pleasure of God to correct this loosenesse though they thinke to shelter themselues vnder the Almightie as formerly but they cannot doe it wee see when Sampson had growne loose in his life hauing played the wanton and gone a whooring from God when after this the Philistims came vpon him hee thought to haue done as at other times but for his life hee could not for his strength was departed from him thus when some of Gods people runne out in their liues and venture on sin many times they smart for it at their deaths ere the conflict with conscience be ouercome and peace in the assurance of the forgiuenesse of sinnes be settled So 1. Cor. 11. 30. the Apostle shewes them For this cause many are weake and sicke amongst you and many sleepe so that oft times the cause of little comfort in death is by reason that men liue loosely and carelesly when they bee well So S. Paul saith 1. Cor. 15. 56. The sting of death is sin and the strength of sinne is the Law It is sinne that makes the sting of death to bee so grieuous painfull and bitter vnto vs so that is plaine the more loosely a man liues the more licentiously hee giues himselfe ouer to the world the more will death grate and sting him when hee comes to die Therefore if a man would lessen his owne paines in the day of death hee must looke to lessen his owne sin in his life because Death in death hath no sting but by the worke of sinne If a man haue an apparant hot burning Feuer the more hee drinkes hot Wines and feedes on fierie spices the stronger and more violent must his fitts bee where by the contrary the more sober and temperate hee is in diet the weaker still will his fittes bee euen so it is in death Death is like a powerfull fitt of an Ague if a man distemper himselfe before death and liue loosely and licentiously death will shake euery ioynt of him with mighty terrors and threaten to bring him to the King of terrors but if a man bee wise to weaken death by Repentance Humiliation holy prayer to God then though death may come yet the furie and strength of it shall bee much abated and so wee may haue comfort in the houre of death if we be carefull to watch ouer our liues The Third generall Reason is because of our indisposition at the houre of Death or in Death because men doe not then striue with themselues to stirre vp their Faith Zeale and the graces of God in them and prepare themselues with a good conscience to die for a man may haue Faith and Repentance and other graces of God in him and yet because hee doth not stirre vp those graces in him hee may die with little comfort A man in this case is like wasting coales couered ouer with ashes which must bee stirred or else they will die suddenly therefore when a man comes to die hee must stirre vp his faith hope repentance patience care loue and all the graces of the spirit euen as old Iacob Gen. 49. vlt. when hee came to die did reare vp himselfe leaned on his staffe and worshipped God though an old decrepid man and bedrid yet hee gat him vp vpon his knees turned himselfe and renewed his repentance so must a Christian man doe at the time of death stirre vp himselfe and prepare to Humiliation and to die in the Lord lest they want comfort in death which otherwise they might attaine to So wee see good Stephen amongst a shoure of stones that brayned him yet lift vp his eyes to heauen so as hee made all his persecutors amazed at his comfortable vision and was not here a man prepared to die Therefore let vs studie and pray in this case that God would helpe vs to rouze vp our selues against that time Hithertâ— haue wee so proceeded in this Case of comfort in Death that wee haue brought it thus farre that a man may truely repent and yet by occasions die with small comfort Now come wee to the next point the most obseruable of all the rest namely that There is a hopefull and likely way whereby a man may come to die with comfort if hee will not bee wanting to himselfe and neglect thâ—se meanes and helpes which God affoords him Now in this case there are two things to bee declared vnto you 1. That there is such a way 2. What that way is For the ground of the first I assume this That a Christian
Resurrection of the Body Life Euerlasting Prayer Our Father Which art in Heauen Hallowed be thy Name Thy kingdome come Thy will be done c. Giue vs this day our daily bread Forgiue vs our sinnes And lead vs not into temptation For thine is the kingdome c. Sacraments Baptisme The Lords Supper 1 Prayer what it is 1 Sam. 1. 13. Psal. 20. 4. Ephes. 5. 19. Hos. 7. 14. 1 Kings 8. 39. Gen. 13. 11. Fowles Abrahams seruants Gen. 22. 5. Psal. 5. 3. Psal. 25. 1. Damasc. lib. 3. Cap. 24. Fiery Chariot 3 Psal. 10. 7. Psal. 27. 4. Matth. 20. 10. Exod. 17. 4. 2 Chron. 20. 12. Iam. 1. 5. Ground Many hands 2 General point in prayer Iohn 5. 11. Obiections against Prayer answered Malac. 3. 6. 1 Obiection answered Sunne eyes shut Dionis cap. 3. de Diuis Nominibus Sicut si quis slans c. 2 Obiection answered 2 King 20. 5. Act. 27. 31. Reasons why we must pray Psal. 50. 15. Luke 22. 46. Iam. 5. 13. Augustine 2 Reason why we must pray Marke 11. 24. 1 Iohn 5. 14. Iohn 4. 11. Deepe well August Ascendit Precatio discendit misericordia Gregor Oratio in terra o pater in Coelo c. Chrysost. Hom. 53. ad P. idem Feeding fountaine 3 Reason why we should pray Psal. 14 4. Isa. 46. 7. Temple robbery Child weake 4 Reason why we must pray Iam. 4. 2. Gen. 24. 12. and 26. Seed sowne 1 Reason why Christ giues a direction to pray Luke 11. 1. Hosh. 14 3. Gen 47. 12. Iosephs Piety 2 Reason why Christ giues a direction to pray Rom. 8. 26. Cyprian Isa. 58 3. 1 Chron. 15. 13. 3 Reason why Christ giues a direction 10 pray 1 Iohn 14 Woman of Tekoah 2 Sam. 14. 19. Cyprian 2 Maine Branch Note Psal. 10. 17. Psal. 108. 10. Speech to a King Seamooued A Cloâ—… 〈◊〉 Phil. 4. 6. Iam. 1. 5. Rom. 10. 14. 1 Reason why Prayer must be directed to God onely August lib. de vera Religione cap. 55. 2 Reason why Prayer must be to God onely 1 Cor. 3. A Clocke 1 Lib. de Inuocatione Sanctorum 1. 20. August lib. 114. Enchirid. Maledictus c. Chrysost. Hom. 9. Quandâ— orat quis c. 1 Affection wee must pray in 2 Cor. 6. vlt. Iam. 1. 6. Marke 11. 24. Augustine A Corrasiue Mothers diligence and loue 2 Affection we must pray in Psal. 122. 6. Dan. 9. 20. Iam. 5. 16. Ships trading Two grounds of Faith Psal. 103. 13. Malach. 3. 17. Isa. 63. 16. and chap. 64. 8. Matth. 7. 9. Psal. 27. 10. Isa. 49. 15. 2 Ground of Faith Isa. 3. 7. Psal. 50. Psal. 115. 3. Deut. 33. 26. 2 King 9. 14. Matth. 8. 2. Psal. 8. Matth. 14. 36. Psal. 122. 6. Iam. 5. 6. Sicke man Marke 2. 3. 3 Affection to pray with Heb. 12. 9. Eccles. 5. 1. Gen. 18. 2. Gen. 32. 10. Rudinius in Gen. 24. Rebekah Water conueighed Matth. 3. 14. Iohn 13. 8. 4 Affection of Prayer Elias Ionathans Arrowes 1 Dutie of them that pray Acts 5. 4. Hos. 1. 10. 2 Duty Mal. 2. 10. 1 Iohn 3. 1. 3 Duty 1 Pet 1. 17. Ierem. 3. 5. Meaning 1 Thing prayed for the glory of God Rom 9. 3. Exod. 32. 32. 1 Kings 19. 14. Isa 37. 34. Matth. 4. 10. Gen. 4. 7. Exod. 3. 7. 2 The discouery of our corruption Gen. 11. 4. Dan. 4. 30. Hagg. 1. 3. 2 Sam. 7. 2. 1 Grace we pray for 1 Pet. 3. 15. Rom. 15. 6. 1 Cor. 6. vlt. 1 In our hearts 2 With our mouthes Luke 2. 20. Shepheards Iob 1. vlt. Reuel 14. 7. Reuel 19. 7. 3 In our liues Matth. 5. 16. Rom. 2. 24. 3 Things to quicken our care of Gods glory 1 Psal. 19. 1. Reuel 5. 13. and 14. 1 Sam. 2. 30. Iohn 17. 4 5. Num. 20. 12. 2 Part of this Petition Psal. 96. 7 8. Ierem. 13. 16. Iob 1. 5. Gen. 18. 19. Iob. 12. 2â— Isa. 66. 5. Iohn 9. 24. 1 Sense of the Petition Ephes 2. 2. 2 Cor. 4. 4. Gen. 1. 15. Light House Sea-gaining 2 Thing obserued 1 For others Mat. 20. 31. Amalecke 2 Impediments in our selues Iohn 12. 42 43. Palsie man 3 Thing praid for in this Petition Definition of the Kingdome of grace Luke 19. 14. Esau. Gen. 27. 38. Rom. 7. 22 23. Sicke man Godly Differences and excellency of Christs Kingdome of grace before all others Isa. 32. 1 2. A further scope of the Petition 1 Tim. 2 1. Matth. 9. 38. Exod. 5. 7. Pharaob Pro. 29. 18. Isaac Gen. 22. 7. Colos. 3. 15. Psal. 48 vlt. Zeph. 3. 15. Blindman Deut. 28. 28. 2 Chron. 12. 8. Ambrose o quam multos habent Dominos c. Psal. 116. Psal. 37. vlt. Hosh. 2. 7. A Tenant Citâ—e 2 Thing we pray for is for the kingdome of glory Cant. 2. 16. Reuel 22. 20. Rom. 8. 22. Impertinent Dan. 4. 8. Rom. 13. 1. Lame man A Coach Reasons why we pray especially for the kingdome of Glory Matth. 19. 28. Iuke 22. 50. Matth. 13. 4â— Reuel 21. 4. Bees Hebr. 12. 28. 1 Thing we pray for Reuel 6. 10. 2 Pet. 3. 10. Iob 14. 14. Phil. 1. 23. Respects to pray for death 1 1 Whose will must be done Psal. 49. 8. Psal. 143. 10. 1 Pet. 4. 〈◊〉 Crooked stick Will of God opposed by three other wills 1 Ephes. 4. 25. Act. 5. 3. Hebr. 12. 16. Iohn 8. 44. 2 Ephes. 2. 3. Ierem. 44. 16. Iohn 5. 40. Acts 27. 12. Marriners Acts 4. 19. 2 Thing what will of God must be done Deut. 12. vlt. Psal. 119. 105. Marriners Pole-starre Iohn 5. 39. Iosh. 1. 8. Statute booke Ezek. 33. 11. 2 Pet. 3. 9. Bleeding wounds 2 1 Iohn 5. 23. Shipwracke Luke 22. 42. 3 General thing in the Petition House Field Ploughed Modus rei cadiâ— subpraecepto Heb. 8. 5. Psal. 14. 12. Isa. 64. 6 7. Philip. 2. 2. Marriners Heb. 1. 6. Phil. 3. 20. Ephes. 2. 19. How the Angels doe Gods will Psal. 103. 20. Psal. 119. 56. 2 Sam. 3. Ezek. 9 7. Dan. 8. 16. Luke 5. 5. Iohn 2. 7. Psal. 18. 44. Iohn 4. 34. Gen. 21. 12. Psal. 119. 16. Psal. 4. 7. Ezek. 3. 14. Dan. 9. 21. Deut. 6. Psal. 119. 4. Sound Violl Psal. 119. 33 Psal. 44. 18. Luke 1. 75. Retayners Isâ—l 18. 22. Psal. 119. 6. 1 To order ouâ— care Matth 6. 33. Luke 10. 42. Abrahams seruant 2 To moderate our care Water to a Mill. Why we pray for daily bread before remission of sinnes Iohn 4. 10. Vessell tryed 2 Sam. 9 〈◊〉 Isa. 4. 1. Psal. 78. 18. Iam. 4. 3. Gen. 28. 20. 2 Tim. 6. 8. Psal. 136. 2â— Psal. 145. 15. 1 Chron. 10. 13. Riuers Sea running See for this August Sâ—rm 43 Dâ— plenitudine Dei Isa 3. 1. Gen. 32. 10. 2 Sam. 7. 8. Rom. 6. 23. Gen. 28. 20. Prou. 30. 8. Shippes Low Meddowes ouerflowen Esaâ— Isa. 5. 3. Habak 2. 5. â—… Couetous man Mico Indenting Psal. 128. 2. 2 Thess. 3. 12. Matth. 4. Stones Isa. 11. 7.
our Repentance daily for so farre as a man is from Repentance so farre hee is from the Grace of life Now in Repentance wee must not take this libertie to suppose that some sober and sad thoughts as wee tearme them of Repentance will serue the turne O what doe wee in such slight accounts but euen cast away the saluation of our owne soules For as we heare Repentance is such a necessarie grace that whosoeuer casts away Repentance casts away the saluation of his owne foule Wee reade Ruth 4. 5. 6. that when offer was made to the kinsman to redeeme the land hee was contented till it came to the purchasing of Ruth the Moabitish woman at the hands of Naomi then hee gaue ouer and resigned his interest to Boas euen so it is with a number of men they would willingly come to heauen to purchase the field that is come to the happy estate of saluation and the kingdome of God but they will not haue it at the hands of Repentance they will not be humbled for their sinnes they will not forsake the world this is the reason why a number will lose eternall life rather then forsake the pleasures of the world and these sinfull vanities which continue so short a time and produce nothing but bitternesse and vexation of minde in the end Vse 2 A second vse is that seeing Repentance is such a necessarie grade without which none can be saued That all those who haue not alreadie repented must now repent if they desire to come vnto God to bee saued and behold God in his glorie or looke to stand justified before Christ seeing that without this Repentance there is no promise that doth belong vnto thee Indeed if a man care not for these things saluation and eternall life if hee doe not desire to be saued to see God on his glorie stand before Christ c. then let him line as hee lift and inioy the pleasures of this world But if hee care for these things looke after the glorie of the life to come desire the benefite of Saluation then let him repent if hee haue not repented already lest it come too late and a worse thing befall him for it is a dangerous thing to withstand and let slip the fit seasons of Repentance when Gods extraordinarie calls and mercies inuite vs thereunto and when hee inlightens the eyes to see better things As Act. 17. 30. the holy Ghost shewes And the times of this ignorance God wincked at but now commandeth all men euery where to repent The meaning of this is that howsoeuer hee did lesse regard this in the times of Ignorance when men tooke no care of these things yet now that they know from the light of the Gospell what is to bee done euery man must repent and come vnto God It must be our care to prouoke our selues vnto Repentance for our sinnes to pray God that wee may bee healed and humbled as wee shall heare hereafter Euery sinne that wee commit in this world must haue a Repentance for if wee repent not here on earth wee shall not repent either in Heauen or hell And therefore seeing Repentance is so necessarie let vs now repent if wee haue not repented already for delayes are dangerous and repentance is not in our power besides that diuers accidents may come which may hinder vs in this great worke of Grace Vse 3 A third vse is seeing Repentance is so necessarie a grace If a man haue not truly Repented hee must seeke to mend it wee see in Nature that if a bone be set awry the Surgeon hath no way to helpe it but to breake it againe and to set it right And euen so must a man doe by his Repentance if hee haue not truly repented his sinnes hee must renew his Repentance conceiue new griefe shed fresh teares and practise all the good Rules of Penitencie Wee see in reason if a man come to a great ditch to leape ouer if hee misse his rise yet hee will goe backe againe and againe and take his best aduantage rather then hee will fall in the midst Euen so must we doe rather then fall into the midst of Hell of eternall death to be damned with the deuill and his angels Wee must be contented to set vpon our Repentance againe and againe goe choose and practise new griefe sorrow and compunction rather then to perish for euer II. THE ORDER OF REPENTANCE with other Graces The second thing wee are to consider in the doctrine of Repentance is The Order of it compared with other Graces For this I conceiue that in order of Nature Faith is before Repentance but ordinarily Repentance shews it selfe before Faith in the life of a Christian. Euen as when a candle is brought into a roome the candle light first shewes it selfe before the candle come into the roome though it bee true there was the candle before there was light so it is with these two Graces Faith and Repentance first there must be Faith before there can bee Repentance and yet commonly wee see the fruits of Repentance before wee can see the fruites of Faith And so they are vsually so placed in the Scriptures Act. 20. 21. Repentance towards God and faith towards our Lord Iesus And Heb. 6. 1. saith hee Not laying againe the foundation of Repentance from dead workes and of Faith towards God Now that Faith is before Repentance in order of Grace it is made probable by this one Reason in stead of many Repentance as wee know is a sanctified Grace of God for no man can repent vnlesse hee hate sinne and no man can hate sinne vnlesse hee be sanctified But there can be no sanctified Graces in a Christian without Faith Heb. 11. 6. But without faith it is impossible to please God for hee that commeth to God must beleeue that hee is and that hee is a rewarder of those who diligently seeke him So then wee see that there can bee no Repentance without faith and Faith in order of nature is before Repentance So it may bee a generall comfort to a man that howsoeuer hee doe not feele Faith in himselfe yet hee may assure himselfe that hee hath Faith if hee haue Repentance for his sinnes and a desire to reforme himselfe from a sorrow and shame that hee hath thus long offended God because there is no Repentance without Faith Therefore be assured whosoeuer thou art if there bee a Repentance and Humiliation for sinne make no doubt of thy faith though as I said thou dost not feele it seeing Faith goes before Repentance Now for the better consideration of this wee must know The Difference betweene the workes of Faith and true Repentance First the Act or worke of true Faith is generally to beleeue the promises of the Gospell that all men who repent and beleeue shall bee saued The second Act or worke of Faith is to beleeue that the promises bee proposed