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
vnlesse he had taken vpon him the weake nature of man he could not haue suffered for vs 1. Tim. 1. 17. Secondly because man had sinned and therefore it was needfull that man should suffer for sonne Heb. 2. 16. Thirdly that he might be the more pittiful and tender to vs hauing felt in himselfe the many weaknesses and infirmities that our nature is subiect to Heb. 2. 17. Q. How did Christ become man A. He was conceiued by the Holy Ghost borne of the Virgine Mary Q. How was he conceiued by the Holy Ghost A. The holy Ghost sanctified the flesh of the Virgin and therefore created the Body of Christ without mans helpe Luk. 1. 35. Qu Why was he so conceiued A. That he might be pure from originall sinne in his conception Heb. 7. 26. Q. Why was he borne of a Virgin A. That his strange birth might moue men to looke for some strange worke at his hands Isa. 7. 14. Q. What Heretiques are rebuked by this Article A. Simon Magus schollers who denied that Christ was come in the flesh and therefore are called Antichrists 1. Iohn 4. 3. Secondly the Ualentinian heretiques of old and the Anabaptists of late who affirme that Christ brought his body from heauen with him and so passed through the wombe of the Virgin as water through a Conduit Pipe contrarie to the Scripture Gal. 4. 4. Q. What doe the rest of the Articles concerne A. The execution of Christs office whereof there are 2. parts 1. His Humiliation 2. His Glorification Q. What is the first degree of his Humiliation A. Hee suffered vnder Pontius Pilate Q. Why is no mention made of his life but of his sufferings A. Because his whole life was nothing but a suffering his Passion began at his birth and from his cradle he was weeping towards his crosse Qu. Why is no mention made of his miracles A. Because we haue more benefit by his suffering than by all his miracles his miracles benefited onely to those that liued in that present age with him but the vertue of his suffering reacheth downe to vs 1. Pet. 2. 24. Q. Of whom did Christ suffer A. Of all sorts of men hee that came to saue all had all against him the Iewes against him and the Gentiles against him the Priests against him and the People against him the Souldiers against him and the Theefe against him yea and his owne Disciple too Q. What did Christ suffer A. All the punishments that were due to our sinnes Pouertie Hunger Contempt Shame Whipping and buffetting and the Wrath of God which was greater than them all Q. Why do the Martyrs suffer so cheerefully and Christ so heauily A. The Martyrs though they felt paines in their bodies yet they were infinitely comforted in their soules but Christs inward sorrowes were more than his outward paines Mat. 26. 38. Qu. For what cause did Christ suffer A. He suffered for our sinnes we are they that caused the death of the Sonne of God as we increased sinne so the torments were increased vpon him Isay 53. 5. Qu. What was this Pontius Pilat A. He was the gouernor of Iewrie Deputie to Tiberius Caesar Emperor of Rome Luke 3. 1. Qu. Why is he here mentioned A. To shew That the Sceptar was now taken from Iudah and therefore this was the time wherein Christ should come Gen. 47. 10. Q. Why was Christ condemned of Pilat A. That we might be acquitted at the iudgement seat of God Christ hauing borne the whole penaltie of our sinne Q. What was the second degree of Christs humiliation A. He was crucified Qu. What kind of death was that A. It was a most painful death and a most infamous death Q. How was it infamous A. It was infamous two wayes first By Gods Law Gal. 3. 13. Secondly By Mans Law because none but base and vile persons were adiudged to the Crosse. Q Why did Christ suffer such an infamous death A. That we might see what an hatefull thing sinne is in Gods sight which could no otherwise be expiated but by such a fearefull and infamous death of the Sonne of God There is not the least sinne that we commit but it cost our Sauior Christ the dearest bloud in his bodie Qu. What learne wee by this A. To account no sinne little seeing the least we haue cost our Sauior Christ not a little paine Qu. What other reason is there A. It meruailously commends our Sauiours loue That Christ performed not some sleight matter for vs but vnderwent a most vile death the death of the Crosse in our behalfe Phil. 2. 8. Q. When was Christ crucified A. At noone day that all men might see cleerely life saluation lifted vp vpon the Crosse Ioh. 3. 14. Q. Where was Christ crucified A. Without the Citie to shew that wee must goe out from this world if we will be partakers of the Crosse of Christ Heb. 13. 13. Q. Who did crucifie Christ A. The Iewes who longed for Christs comming yet killed him when they had him 1. Thess. 2. 14. Q. What miracles were done at it A. There was darkenesse from high noone till three of the clocke God put out the candle of heauen that man might leaue worke When Man would not blush the Sun was ashamed and hid his face When mens hearts would not quake the earth quaked for feare and when mens hearts would not rent the vaile of the Temple rent in twaine Mat. 27. Q. What was the third degree of Christs humiliation A. His death Q. Why did not Christ come downe from the Crosse as the Iewes would haue had him A. If Christ had come downe from the Crosse the Iewes would haue haled him to it againe and so the condemnation would haue been the greater If Christ had come downe he had left the worke of our redemption vnperfect and therefore howsoeuer it might haue beene much for Christs honour to haue come downe yet tendring our good more than his owne honour hee was content with shame and reproch to stay still vpon this Crosse. Christ shewed then a greater miracle than that if they would beleeue For it was more to rise from death after they had killed him than to come downe from the Crosse when hee was aliue Q. How did Christ die A. He died a voluntarie death and a holy death Q. How did Christ die a voluntarie death A. He died not with extremitie of paine as others doe but he willingly yeelded vp his life when he could haue liued longer if he would Ioh. 10. 18. Q. How did Christ die an holy death A. Though hee had many sharpe conflicts before his end yet he made a sweet close in so much that the Centurion was more mooued with his sweet death than with all the miracles which he had seene Mark 15. 39. Q. Why did Christ die A. To free vs from eternall death for vnlesse Christ had died on earth we had died euerlastingly in Hell Q. Yea but
the Godlie die dayly A. But their death is not a punishment for sinne but a passage to Heauen and Eternall life And therefore it is one of the greatest blessings that God can bestow vpon a godly man Phil. 1. 23. Q. What Fruit haue we by Christs Death A. Remission for our sinnes for Iustice will not suffer that one offence be twice punished And therefore seeing God hath punished all our sinnes in Christ vnlesse we renounce the benefit we haue by Christ hee cannot now punish them in our selues againe Psal. 53. 5. Mortification of sinne Christs death obtaining not onely pardon for sinnes past but also strength and grace to weaken and bring vnder those corruptions that are yet behinde 1. Cor. 1. 30. Q. What is the fourth degree of Christs humiliation A. He was buried Q. Why was Christ buried A. For two causes First the more to assure vs of his death for dead men and not liue men be put into the graue To confirme vs the more That Gods wrath is appeased thorough Christ as the Sea was calme when Ionas was cast out of the Ship Q. What Fruit haue we by Christs buriall A. By Christs buriall sinne is buried in vs so that we haue strong hope that it neuer shall arise Rom. 4. 6. Q. What is the last degree of Christs Humiliation A. Hee descended into hell Q. What is the first Degree of Christs Exaltation A. The third day hee arose againe from the dead Q. What is the meaning hereof A. That as a man that chops vp a morsell that is too hot for his mouth cannot hold it but is glad to giue it vp againe So death hauing swallowed vp our Sauiour Christ and finding him too hot for him could not hold him but was glad to render him vp againe Acts 2. 24. Q. When did Christ rise A. The third day not the first day lest the Iewes should thinke he had not beene dead indeed but had been in a trance Not the fourth day lest his Disciples should haue despaired if Christ had beene longer absent from them Luke 24. 21. Q What difference is there betweene Christs rising and ours A. Christ rose by his owne power but wee shall rise by the power of Christ as in a shipwracke one swimmes to the bank and a many hang at his heeles and hee drawes them all out to the shore 1. Cor. 15. 22. 23. Q. What are the fruits of Christs rising A. Wee are assured hereby that Christ hath discharged for all our sinnes For if Christ had not payd our whole debt if but one sinne had beene left behinde Christ could not haue risen from death the guiltinesse of that one sinne would haue kept him downe And therefore God in raising Christ hath declared himselfe to be fully satisfied and contented for all our sinnes Rom. 4. 25. Secondly by Christs rising we are raised vp to newnesse of life As it is a shame for the Seruants to lye in bed when the Master of the house is vp So seeing Christ is risen it shall bee our shame if wee lye still sound a sleepe in sinne Rom. 6. 4. Thirdly wee are assured thereby that our bodies shall rise againe being parts and members of Christ and liuing by the same Spirit which raised Christ out of the graue 1. Thess 4 4. Q. What is the second degree of Christs Exaltation A. Hee ascended into heauen Q. What is the meaning hereof A. That Christ left the Earth and went vp to Heauen so that he is no longer in Earth according to his bodily presence either visibly or inuisibly Ioh. 16. 7. Qu. What thinke you then of the Reall Presence of Christs body in the Sacrament A. It is directly contrary to the Articles of our Faith as Christ himselfe shewes Ioh. 6. 62. For aske them of our faith where Christs body is They will answer it is ascended and gone into Heauen aske the Aduersaries they will say it is still on Earth in this Sacrament on the Altar c. So that if the Articles of our faith be true their doctrine of the Reall Presence cannot be true Math. 24. 23. Q. How doth Christ say then hee will bee with vs to the end of the world Math. 28. 20. A. Christ will be with vs alwayes according to his Godhead according to his grace according to the effectuall working of his Spirit as St. Marke expounds it Cap. 16. 20. but according to his bodily presence he is not alwayes with vs as himselfe saith Math. 26. 11. Q. Whither did Christ ascend A. Into heauen as all the Scriptures shew Marke 16. 19. Luke 24. 51. Act. 1. 11. Q. What fruit haue we by Christs ascention A. First Christ ascended into Heauen hath carryed the hearts of the Godly into Heauen with him So that though they liue here belowe yet they haue their mindes continually raised and lifted vp to Christ that is aboue Phil. 3. 20. Secondly wee by Christs ascending into heauen are already possessed of Heauen For as one friend takes possession in an others name and it is as good in Lawe as if he had done it himselfe So Christ in our name and in our right hath entred into heauen and made it as fine as if wee our selues were already seised of it Ephes. 2. 6. Thirdly Christ ascended into Heauen that hee might appeare in the sight of God to make intercession for vs. So that now wee haue a friend in the Court of heauen who keepes vs in fauour with God and obtaines many blessings for vs Hebr. Q. What is the third Degree of Christs Exaltion A. Hee sitteth at the right hand of God Q. What is meant by the right hand of God A. To speake properly God hath neither a right hand nor a left For God is a Spirit and therefore hath no bodily parts as wee haue but the right hand of God is the power of God and the Maiestie of God as the Scriptures expound it Luke 22. 69. Heb. 1. 3. Q. What is it then to sit at the right hand of God A. To be next to him in Maiestie and in Power for as Kings and great personages cause them to sit downe on their right hand whom they will haue honoured as second to them in the kingdome and next to themselues So Christ is set down at the right hand of God Because God hath lift him vp euen in his humane Nature farre aboue men and Angels and made him in glory and honour next vnto himselfe Q. Why is Christ said to sit A. First to shew that he is the Iudge of the world and all causes must be brought before him Secondly to shew that he hath finished the worke of our Redemption as a man that sits downe when his worke is done Heb. 10. 12. In the Sanctuary there was no stoole for the Priests to sit downe c. Q. Shew yet more fully the meaning of the Creed in this sitting A. The sitting downe of Christ at the right hand of
in Christ vnlesse wee haue also grace to lead a better life and to abstaine from the same or like sinnes in time to coâ—…e Qu. Doe not the Papists say well Let vs not bee led A. No for they would seeme to bee wiser then Christ and therefore they haue delayed his words as being too harsh Q God tempts no man â—ames 1. 13. A. It is one thing to tempt a man to sinne another thing to lead a man to bee tempted of it It was the deuill that tempted Christ in the desart but it was the holy Ghost that lead him forth as the Lords Champion into the field Math. 4. 1. Q. How may God worke in tentation and yet bee free from sinne A. First by withdrawing his grace and leauing vs to our selues as if a man should send another his staffe to goe by when his legges be lame and thereupon hee begins to despise him and to set him light the other takes away his staffe and the lame man fall So God hauing lent vs his grace to walke by when wee begin to thinke wee stand not any way beholden to him for it but that wee could shift as well without it the Lord withdrawes his grace and wee â—unne into sinne and yet God is not the cause of our sinne but our owne weaknesse not able to beare vp and to sustaine it selfe Secondly by offering occasion to trie whether hee will sinne or no As a man leaues a little loose money about the house to try whether his seruants or his sonne will steale it So God sends feare to tempt vs to see if wee will yeeld to feare Pride to tempt vs c. if wee doe yeeld it is our fault not Gods who did but vent vs and set vs a broach and discouer the bad liquor that was in vs. Thirdly by causing the motion but not the euill of the motion as when the Sunne shineth vpon a dead carcasse there ariseth a stinking and a loathsome smell and yet the Sun is not the cause of it but the corruption of the carcasse So in euery action God is the cause of the motion which is good But if we sinne in moouing that comes of the Deuill or of our selues Fourthly by ordering the euill of the Action to some good end As a Father seeing his childe to bee busie about the fire catcheth his finger and thrusts it to a coale to make him the more affraid of it after So God sometimes lets vs taste of sinne that wee may the more detest it and hate it while wee liue Q. How many parts are there of this Petition A. Two First wee pray that wee may not bee tempted to sinne And secondly though that wee bee tempted yet that wee may not be ouercome of sinne Q. Why doe wee pray that wee may not bee tempted to sinne A. Wee know our owne weaknesse to bee so great and vnable to resist temptations that wee pray that wee may not bee tempted So readie wee are to yeeld to sinne that wee pray we may not bee prouoked to it Often wee sinne and oftner wee should sinne if wee were oftner tempted to it Many times we are angrie and yet if wee had ofter occasions wee would ofter be angrie Q. What gather wee of this A. That their sinne is great who fling themselues into tentation that will take vp their dwellings in those Townes and venture themselues into those companies where they know are many and strong entisements vnto sinne What doe they else but offer the deuill Blockes of aduantage against themselues and hold him the stirrop that his Tentations may the more easily mount vpon them Qu. What are the Euills that wee pray against A. They are of two sorts 1. Sinne without vs as the Deuill and the world 2. Sinne within vs as the corruptions and lusts of our owne hearts Q. What doe wee pray for against the Deuill A. That whereas the deuill is woont to pull a vizard vpon vpon his face and to translate himselfe into an Angell of light that wee may haue wisedome to discrie him and strength from heauen to stand against him Q. Doth not euery one hate the Deuill A. Indeed many will say fie vpon the Deuill and say they detest him with all their hearts and yet in leading a prophane and a wicked life they beare him about in their bodyes with them Q. What doe wee pray for against the World A. First that wee may not bee poysoned and corrupted with the bad examples that bee abroade That wee may not catch the infection but keepe our selues vnspotted to the world Secondly that neither our friends by flatterie nor our foes by feare may quench vs in good things and drawe our hearts from God Thirdly that our worldly cares may not ouergrow our godly cares so that wee haue more loue to the frothy things of this life then to those that concerne the life to come Q. What doe wee pray for against our owne lusts A. That God will weaken the strength and power of sinne in vs euery day that wee may feele it either cleane killed or so mightily weakened that as a man that hath receiued his deaths wound though hee liues and breathes yet languisheth and fainteth and droopeth euery day more and more vntill he dye So sinne may haue lesse and lesse strength till at length it haue no strength at all Q. Why doe wee aske all these things of God A. Because wee are not able of ourselues to stand the least enemy being stronger then wee and therefore wee pray to bee girded with the strength of God that through his might wee may doe that which of our selues wee should neuer doe Qu. What other thing doe wee pray for A. That if wee fall into sinne that wee may not lye in it but that the Lord will finde vs out in our falls and seeke vp our lost soules and bring vs vpon the shoulders of his mercy to his fold againe Q. Doe the godly sinne then as well as the wicked A. Yea but the godly are euer desirous to bee deliuered from sinne and therefore doe both pray and watch against it whereas the wicked hugge it and keepe it warme in their bosomes and are well content to continue in it vsing no meanes to get out of it Q. What meanes doth God vse in deliuering vs from sinne A. The chiefest meanes is the Ministry of the word it being the hand of God whereby hee pulleth vs out of sinne as a beast is lugg'd out of the mire And therefore wee pray that wee may bee obedient to it and profite by it that it may make vs wise vnto Saluation and mighty through God to withstand all assaults that rise against vs. Q. What is the last part of the Prayer A. The Conclusion or shutting vp of the Prayer Q. What is the vse of the Conclusion A. It containeth certaine Reasons to strengthen our faith that wee shall be heard For this is a great cause why our prayers come so
Without me ye can doe nothing Wherefore we must desire still that God would deliuer vs by his Almighty power A little childe so long as he is led by the hand of the Mother so long is he able to walke vp and downe the house without hurt but if the Mother once let it goe then it fals and breaks face or nose and so cryes out So it is with the children of God in this world so long as he vpholds and sustains them by his grace so long doe they walke without hurt and danger in the wayes of God But let him neuer so little withdraw himselfe and his Grace leaue vs to our selues by and by we fall into great and grieuous sinnes whereof happily we are not healed many a yeere after You see what Dauids confession is I said in my prosperity I shall neuer be moued But thou hidst thy face and I was troubled Secondly This shewes it to bee a great deliuerance and worke of Gods goodnesse and mercy to bee kept from sinne It seemed a great deliuerance the escaping of bodily dangerâ— as Peter from prison Ioseph out of bondage Daniel from the Lyons denne but indeed the great deliuerance is to be freed from sinne which the Angell pronounces as a great blessing speaking of the birth of Christ His name shall be called Iesus for he shall saue his people from their sinnes So Psal. 116. 8. He confesses this for a great mercy For thou hast deliuered my soule from death mine eyes from teares and my feet from falling This the people of God must especially pray for to be freed from the power of sinne But oh the greatest part of this world haue no care to bee deliuered from this greatest euill So they may be deliuered from trouble danger sicknesse they thinke all is well with them they are content to liue and dye so yea to rot in their sinnes As the children of Israel cryed vnto Moses Tolle Serpentes went to haue the fiery Serpents remoued being well enough pleased to retaine their sins so they were rid of the Serpents So doe the men of this world desire to be rid of the Serpents worldly griefes and wants annoyances sicknesse lamenesse vnseasonable weather and such like but no care to be rid of the greatest euill of sinne Quest. Ans. 1 The third thing is an Interrogation by way of demaund What be the euills of sinne which we here pray to be deliuered from I answer in generall we pray to be deliuered from all sinne so it comes in vnrestrained Lord deliuer vs from euill that is from all euill So that we pray to be deliuered from euery euill way as Dauid Psal. 119. 101. I haue refrained my feet from euery euill way that I might keepe thy commandements So the Apostles exhortation is Let vs clense our selues from all filthinesse of the flesh and spirit perfecting sanctification in the feare of the Lord. It is the common corruption of the world that they bee carefull to auoyd some sinnes and not others Like Iehoram who tooke away the Images of Baal and yet departed not from the sinnes of Jeroboam So it is with many of vs we can be contented to take away the Images of Baal to be afraid of some grosse and grieuous sinnes such as Murther Theft high Treason c. and yet they will continue in a number of other sinnes vnrepented of But we must flie from all sinne as much as may be If a Theefe haue found one hole in a house at that one hole he may carry out all the wealth and treasure of that house So if the Diuell finde but one hole in our hearts one close sinne we are addicted to at that one hole hee will rob vs and carry out all our treasure leaue vs neuer a good grace to stand by vs at the day of death Thus much in generall Secondly we pray particularly to be deliuered from three wicked euills First From the euill of a wicked heart because it is the fountaine that all our actions come from for which cause the Apostles exhortation is Hebr. 3. 12. Brethren take heed left there be in any of you an euill heart to depart away from the liuing God And the wise mans counsell is Prou. 4 23. Keepe thy heart with all diligence for from thence commeth life If a man would haue good water about his house he must especially look vnto the cleansing of his Springs for though he clense his Pipes and Conduites yet if his Springs bee foule and muddy he is neuer the better So because the heart is the Fountaine and Spring of all euill wee must especially looke to that The second kind of euils which we pray against are offensiue euils scandalous to our holy profession such as doe not onely bring disgrace vpon our selues but in some sort also cast disgrace vpon the Lord himselfe Which is contrary to that rule of the Apostle 1 Cor. 10. 32. Giue no offence neither to the Iewes nor to the Gentiles nor to the Church of God euen as I please all men in all things c. So Paul saith 2 Cor. 9. 15. For it were better for me to dye then that any man should make my reioycing vaine So it should be with vs rather to die a thousand deaths then to loose our reioycing bring any dishonour vnto God or staine our holy profession and the Gospell Thirdly We pray against the euill of our owne Nature that is against those sinnes we are most prone and inclined to for euery one hath some speciall sinne which haunts his nature aboue the rest Now therefore wee pray vnto God that he would deliuer and keep vs from the speciall sinnes which our nature is prone and inclined vnto As the Drunkard from his owne drunkennesse the Lyer from his deceit the corrupt man from his vncleannesse c. Dauid he prayes to this purpose to be deliuered from his iniquity It cannot be somewhat easie to keepe vs from our owne sinnes such as our nature is most inclined vnto herein a man may make truest tryall of himselfe And as this must be the continuall care of a Christian so especially now when the blessings of God lie before vs and we be ready to gather that which the good hand of GOD hath prouided for vs O then pray vnto God that wee bee kept from euill from the euill of sinne that he doe not take away his blessings or hide his countenance from vs as Moses was desired to couer the shining brightnesse of his face But intreat wee the Lord to come into his Vineyard to enter vpon his blessings and to inioy the fruit of our labours and so to guide vs continually by the hand of his good prouidence As we may not be led vnto tentation but be deliuered from euill And that for these reasons 1 For thine is the Kingdome 2 The Power 3 And the glory for euer Amen Hauing
the Law to a man vnregenerate is To shew him the Fearfulnesse of sinne what a grieuous and fearfull thing sinne is how dangerous for a simple man to offend so great a God to incurre the indignation of so high a Maiestie A woman hopeth she is with childe when shee feeleth many stitches longings and other distemperatures of her body but when her greatnesse and swelling wombe appeares then is shee assured and not onely findes it so but ere her deliuerance feeles diuers violent pangs and grieuous convulsions So when men runne on in sin the Law of God at length makes their wickednesse apparant not without perturbations anguish and sorrow till there bee a deliuerance from the same and the hainousnesse of their transgressions Againe as a man hauing a foule bedurted or bespotted face doth neither know the same nor seeke to wash or make it cleane till some friend bring him a glasse or he himselfe looke in one of purpose then is his ouglinesse quickly discouered and hee is ashamed of his former deformity so fareth it with a man in sinne hee knoweth nothing nor feeleth his owne wretchednesse till the law of God acquaint him with his miserie and shew him the ougly and bespotted face of his transgressions yea to bee loathsome and abominable foule as any vile Lepers vnder the Law Yea the law of God pleades as it were in Gods behalfe and saith as in Isay 7. 13. Is it a small thing for you to grieue me but you will also grieue my God This is the second vse of the Law not onely to shew vs what sin is but also to discouer the greatnesse and hainousnesse of the sinne and what a fearfull estate wee remaine in vnder the same with the vengeance and punishments that must and will ensue vpon it if wee continue in the feare full estate thus presented before vs. Vse 3 The third vse of the Law of God is that It shewes in particular one to bee a sinner a great and grieuous sinner in the sight of God so that the law of God doth not onely shew a man generally what is sinne or how grieuous and contagious a thing sinne is but it also shewes a man that he himselfe is a sinner a great and manifest offender against the Maiestie of a great God so that a man must not bee contented with the first or second dutie but come particularly vnto himselfe or else the Law will follow him at the heeles with Tues homo and make him ashamed of his wickednesse or vnwillingnesse to bee discouered It will doe as Nathan did to Dauid at first hee began with Parables and layed open not onely a sinne but the hainousnesse of the sinne but at last hee came neerer and in plain tearmes said Tues home So doth the Law of God deale with all sinners and neuer leaueth them till they apply it particularly to themselues and be able or willing to say as Dauid saith Psal. 51. 3. Against thee against thee holy haue I sinned and done this eiull in thy sight c. Vse 4 The fourth Vse of the Application of the Law of God is That it shewes a man what a Piteous estate hee is in by reason of his sinne and that hee is a grieuous tranfgressour in the sight of God for the Law pleades and shewes Gods cause that hee is present at all times in all places and hath no respect of persons but reprooues all shewing that we are subiect to vengeance but by the meanes of Christ so that the Law of God workes these effects in a man First The feare of Damnation many a man can in a brauerie scorne death and set little by any torture but at last hee bursts out with an old saying in a Father Non mori sed Damnari metuo I am not affraid to die but I am affraid to be damned I am not affraid of the paines of death but I am affraid of the paines of Hell Secondly Shame in a man for continuing in filthinesse by committing such sinnes whereby hee knowes he hath offended God as Rom. 6. 21. the Apostle askes What fruit had you then of those things where of you are now ashamed c. so that the Law of God will bring great shame vpon vs for our sinnes it will make a man loathe to be knowne and affraid to looke vp to heauen as the Publican Luke 18. 13. But the Publican standing a farre off would not so much as lift vp his eyes to heauen to pray So the Law will shame vs and make vs affraid of God and of our selues Thirdly Griefe and sorrow for the losse of God by reason of our sinnes yea the feare of this losse makes vs cry out as it is Lament 5. 16. The Crown of our head is fallen woe vnto vs that wee haue sinned Oh how many passages are there in the Psalmes of griefe vexation of minde and trouble of Conscience yea shedding of reares and such like for the sinning against God and this not onely in the person of Dauid but in the behalfe of the Church of God and to shew euery Christian what a dangerous estate hee is in that continueth in his wickednesse against God and offendeth him by his sinne Fourthly Desire of Reconciliation for as Micah Iudg. 17. 2. could not be quiet though hee had the money and brought it as long as hee thought his mothers curse lay heauy vpon him but sought by all means to be reconciled so fareth it with a man vnder sinne after the Law hath told him what curse and vengeance hee is subiect vnto O how can hee bee quiet or at peace though hee bring all the sacrifices in the world if hee be not reconciled to God and his Word If the Law of God hath once wrought vpon a man that hee may see in what a desperate estate hee stands then of all other things in the world hee most desires to be reconciled to Christ. Thus the Law makes a man fit to receiue Christ that before knew not what it meant for by shewing a man his sin the greatnesse and grieuousnesse of the same by making a man accuse himselfe and confesse in what an estate hee is in as farre as damnation feare to lose God shame to be in so desperate an estate and a longing after the quietnesse of his soule and purchasing the peace of conscience considering the Law cryes our vpon him with a loude voice how hee hath incurred the wrath of God then hath hee no other refuge but to flie vnto Christ and by his meanes to desire reconciliation with God which must needs bee so after the sight of his sinne and this is the vse of the Law for the vnregenerate man Now in a Regenerate man there are three vses of the Law in Application thereof Vse of the Law 1 First To keepe downe his Pride that hee may not swell not bee any wise puft vp with his speciall graces and gifts So
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
it come We reade that when the people of God were to celebrate the Passeouer Exod. 12. 11. the text saith And thus yee shall eate it with your loines girded your shoes on your feet and your staffe in your hand and yee shall eate it in haste c. And why was this that the people might be ready to passe our of Aegypt whensoeuer God should call them vnto it Euen so must euery man prepare himselfe for death get his staffe into his hand haue his loines girded his shoes vpon his feet that he may bee ready to depart out of this world when God shall appoint him but such is our corruption that a number haue a care onely to liue in iollity neglecting altogether preparation for the day of death how to lay themselues downe in rest and peace of conscience at that time Now there be Three reasons that may mooue a man to prepare himselfe for the day of death Reason 1 First because of the vncertainty of Death Vncertaine I say both in regard of time place manner for though we all know that we must die that no man can escape or auoide it yet are these other circumstances of our death onely known vnto God Wherefore because nothing more certaine then that wee must die and nothing so vncertaine as Time Place and Manner it stands vs in hand alwayes to bee prepared for it doing and ordering of our affaires betimes as good old Isaac said in this case to his sonne Esau Gen. 27. 1. 2. Behold now I am old and know not the day of my Death come therefore dresse me venison c. That my soule may blesse thee before I dye Euen so must wee doe order all matters wisely exhort one another dailly whilest it is called to day doe what good wee can repent vs of our sins delay no good wee are able to doe to our selues or others saying to friends children and acquaintance ô my time is vncertaine therefore remember this and this doe this and this c. Thus must wee prepare for death there is none amongst vs I know but if hee had an intent to build a house would surely make preparation for it before hand as Timber bricke morter tyles with other necessaries So seeing wee are to make sure for our selues an eternall house not made with hands ler vs bee carefull to furnish our selues to fit our selues for it by earnest prayer faith patience obedience c. because as I said we are vncertaine of the time whether to day or to morrow young or old this yeare or the next whether in the day or the night whether in the house or the field whether amongst our friends or enemies whether of a lingring or a sudden a milde or a torturing disease by land or water by sword or famine or pestilence all is I say vncertaine therefore wee must prepare for death in regard of the certaine vncertaintie thereof Reason 2 A second Reason to mooue vs to this preparation is because wee can die but once and that which can but once bee done had need to bee well done So the Author to the Hebrews saith Heb. 9. 27. It is appointed for men once to die and after that commeth iudgement So because wee can die but once we should be very carefull to doe it wel seeing if it be â—ll done it can neuer be mended againe In all other things if a man doe amisse at first hee may repaire it afterwards but onely in this matter of death there is no amendment no redemption afterwards If a man shoote an arrow at a marke if in the first aime you tell him what his fault was that hee is ouer or vnder or wide he may mend it the next time or the next after that but in death it is not so once amisse and euer vndone therefore be carefull to die well seeing it is but once to bee done Reason 3 The third Reason is The remedilesse state after Death for looke how death leaues a man so shall iudgement find him As long as a man is aliue here vpon earth there is hope that he may bee conuerted repent of his sins and be brought before the throne of Grace but if a man bee once dead and laied in the dust then he can neuer attaine to repentance for his sins Faith in the promises nor vnto one sanctified Grace of Gods Spirit though he would giue a thousand worlds if he had them therefore euery mans wisedome must be to prepare for death before it come according to that counsell of Eccles. 9. 10. Whatsoeuer thine hand findeth to doe doe it with all thy might for there is neither worke nor deuice nor wisedome in the graue whither thou goest Now this Preparation to Death stands in fiue Dutyes First A man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death He must labour for Faith and Patience and Obedience with other holy graces of God for he cannot then spare any grace but these three a man shall find more especiall need of when he comes to die Therfore as Noah made an Arke to saue himselfe and his houshold from the flood before it came so must euery man before death come labour to saue and secure himselfe that he may haue a place of shelter in the day of death Wherefore if a man would die well he must first come to liue well for questionlesse as a man liues so is he likely to die If a man look vpon a tree when it is a felling he may giue a shrewd ghesse where it will fall for looke where the greatest burden of boughes hang or grow that way commonly the tree will fall and euen so looke which way a mans thoughts affections carry him in the course of his life the very same inclination will sway him at the houre of his death Therefore a man must prepare to furnish himselfe with abundance of holy graces that they may ouersway him in his loosing from earth to heauen when hee dies Referring all vnto God and his good will and pleasure with holy Dauid saying I held my peace and said nothing because thou O Lord hast done it Secondly A man must that would die well arme himselfe against the feare of death for a man cannot die well if he be affraid to die therefore he must be armed against it If any aske how must we be armed against the feare of death I answer Answ. First By perswading himselfe that it is Gods appointment that hee shall die yea that the very time and manner of our death is appointed by him yea every fit pang and trouble at the time of death all particulars are appointed as Christ shewes Math. 10. 30. But the very haires of your head are all numbred Secondly wee must arme our selues against the feare of death by considering the comfortable state which followeth after Death For
Christ hath quite altred and changed the nature thereof so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp as it is Reu. 6. 8. Death went before and Hell followed after Now Christ hath dislinked and disioyned them and hath made a new vnion so that now death goes before and heauen followes after to the godly and faithfull And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden must not so much looke vpon the deepe waters as thinke vpon the place whither hee is a going so must wee doe in our iourney to heauen wee must not so much be terrified with the obstacles in our way as the benefites wee shall haue by dissolution freed from sin and to inioy the felicitie of the blessed for euermore yea and to consider that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome so stand the Angels round about the beds of the faithfull to carry their soules into heauen which is a maine benefite wee now haue by death for it is made to be the great enemie of sinne although by sinne it came into the world yet God hath so altered the former course as he hath made death the onely meanes to abolish sinne in his seruants this should make vs reioyce in the day of death considering whether death brings a soule fitted for heauen If a man should be sent for vnto the court to liue there and to receiue honour from the King if as hee entered there should stand a terrible grim Porter at the gate this man would not much feare the Porter being sent for to come to the King but cast his eyes on the Pallace and busie himselfe with the hopes of his entertainment at hand So when God sends for vs to liue with him in heauen though death be like a terrible grim Porter yet let vs not looke vpon his vgly face but cast our eyes to heauen and beyond that by considering the comforts of that place Thirdly wee must arme our solues against the feare of Death by considering that by death wee die to sinne and that death is the very accomplshing of our saluation Sinne brings all to death and God hath made death as I said a meanes to abolish sinne so that first death is the messenger of God Secondly it is the doore to let vs into heauen Thirdly it is the death of sinne Fourthly Death is a consuÌ„mation of our sanctification here in this world therefore a true penitent soule hath no cause to bee affraid of death Indeed the wicked worldling whose hope and God in his wealth hath great cause to be affraid of it because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together leauing him nothing of all his hundreds and thousands but a poore wooden coffin to lye in this makes him affraid of death And againe he is affraid of death because it is not a doore to let him into heauen but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer But a godly soule who hath his place made his sins repented of who hath liued a watchfull life ouer his heart and wayes hath now no cause to be terrified but rather as Christ speakes To lift vp his head and reioyce knowing that his Redemption drawes neere and that his saluation is now neerer then when he first beleeued So that a Christian vntill death come may truely say Morior dum non morior I die whilst I doe not die Thirdly a man that would die well must labour to weaken death betimes If a man were to fight a combat with an enemy for his life hauing the dyeting of him a weeke before the combat or more I hope no man thinks but that it were good policie to make his enemie so feeble and poore that hee should not be able to strike a stroke to hurt him So euery man and woman liuing must haue a combat with death and yet this is a great mercie of God shewed vs that wee haue the dieting of death so that we may weaken it if hee will and abate his strength Our good life weakens him and our sins giue strength vnto him Therefore if we haue any care of our estate let vs prouide to weaken him before wee come to the combat that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson when they perceiued that his strength lay in his haire by and by they cut off his haire and made him as feeble and weake as other men So must wee doe intending to weaken the great strength of death wee must labour to finde wherein his strength consists and finding that it lyes in our sinnes wee must then as Daniel speakes breake off our sinnes by righteousnesse indeauour to remooue them as soone as may be Wherefore I exhort euery one of you who hope for the fauour of God to repent you of your sinnes and set a worke the power of grace that so you may attaine for your comfort to finde Death weakened in the day of Death LECT XII V. THE CASE OF REpentance of comfort in Death NVM 23. 10. Let mee die the death of the righteous and let my last end bee like his IT is one thing to stand a mile off and shew a man a towne or a countrey and another thing to take him by the hand and bring him into the gates and so carry him from street to street from place to place not onely shewing the thing a farre off but a part of the glorie of the same so in this present Treatise which wee haue in hand it is one thing to tell you that there is a way whereby the righteous may obtaine to die well if they will not neglect it and another thing to take you by the hand and goe with you from field to field from particulars to particulars till wee haue put you into the gates of heauen The one wee haue done out of the abilitie God gaue and now wee desire to performe the other The duties of Preparation I shew consisted of fiue seuerall heads First that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death Secondly that a man in this case must arme himselfe against the â—eare of death Thirdly that a man must learne to weaken death betimes Now wee goe on Fourthly Hee who would die well must begin to die betimes hee must die daily as the Apostle professeth of his owne practise 1. Cor. 15. 31. I protest by our reâ—oycing which wee haue in Christ Iesus I die daily So must wee doe wee must bee a dying daily muring our selues to death before death come Quest. But how shall this be done Answ.
that death will doe as much for vs as these fierie chariots did for Elias which carried him into heauen and be no more affraid of death then he was of that fierie chariot and horses which carried him into heauen both hauing alike commission though not in the same manner Thirdly We must die in the perswasion of our own blessed and ioyfull resurrection that howsoeuer our bodies shal be dissolued into dust and die as others yet that one day we shal arise liue again Thus Iob fortified himselfe against all his miseries with hope of the resurrection as Iob 19. 25. I know that my Redeemer liueth and hee shall stand the last on the earth and though wormes destroy this body yet shall I see him in my flesh c. This also supported the Prophet Dauid Psal. 16. 9. Wherefore my heart was glad and my tongue reioyced and my flesh rested in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption This was the faith of Dauid that hee was perswaded that God would bring this bodie out of the graue at the time appointed and herewith Christ doth also comfort himselfe in the dayes of his flesh Math. 15. 21. That although he should suffer many things at the hands of the Elders and of the high Priests and Scribes being slaine yet that the third day hee should rise againe Now that which was the stay of Christ of Iob of Dauid that must bee the stay of euery faithfull soule in all troubles and afflictions Fourthly Wee must shew forth especiall patience at the houre of death for though wee haue need of patience in the whole course of our life yet at that time most of all So the Author to the Hebrewes shewes For yee haue need of patience that when yee haue done the will of God yee might receiue the promise so all had need of patience This much was our Sauiours practise mentioned Act. 8. 32. Hee was led as a sheepe to the slaughter and like a lambe dumbe before the shearers so opened hee not his mouth Now Peter shewes vs that Christ hath suffered leauing vs an example that wee should also suffer with him 1. Pet. 2. 21. Because saith he Christ also suffered for vs leauing vs an example that we should follow his steps therefore as Christ shewed extraordinary patience at the houre of death so must wee meekly and patiently submit our selues vnder the mightie hand of God when wee come to die For our helpe in this case obserue three things which may make vs patient in the day of death First To consider that our paines be alwayes lesse then our sinnes and that wee feele not the thousand part of that which wee deserue to suffer as the Church acknowledgeth Mic. 7. 9. I will beare the indignation of the Lord because I haue sinned against him vntill hee pleade my cause and bring mee forth to the light then shall I see his righteousnesse c. So the Theefe vpon the crosse confessed Luk. 23. 40. saying to his fellow Dost thou not feare God seeing thou art in the same condemnation and we indeed iustly suffer for wee receiue the due reward for our deeds So Ierem. 10. 19. Woe is mee for my hurt my wound is grieuous but I said truly this is my burden and I must beare it So must euery one say this and this affliction crosse or miserie is for my sinnes all this trouble and vexation is nothing in regard of that which I haue deserued by reason of my sinnes which God might haue imposed vpon me Consideration 2 Secondly to consider That our paines are nothing to the paines of Christ which hee suffered for vs. Hee died on the Crosse wee for the most part die in our beds hee died among soldiers wee for the most part die amongst our friends hee was put to all extremitie at his death and wee for the most part depart of a long lingering disease Augustine to this purpose saith well Let man suffer what he will and let his paines be neuer so great yet hee cannot come neere the reproches the crowne of thornes sweates of blood buffetings reuilings which our Sauiour suffered though he was God and we but sinfull men he our Lord and wee his seruants hee cleane wee polluted hee innocent and wee guiltie and vnrighteous Therefore seeing our paines in death at worst are so farre short of his we should be patient Thirdly To consider these paines are finite not lasting and that they bring vs to euerlasting ease So wee haue it Reu. 13. 14. Blessed are the dead which die in the Lord from hencefoorth for they rest from their labours c. So Isa. 57. 2. it is said of a righteous man Hee shall enter into peace They shall rest in their beds each one walking in his vprightnesse Thus all good men shall be at rest with him when death comes vntill afterwards that they come to eternall full and euerlasting ease therefore this should make vs patient at the day of death because after a little paine we come to a great deale of ease We know when a Iayler knocks off a prisoners bolts fetters and Irons it may bee the wearing of the Irons puts him to a great deale lesse paine then the knocking them off doth yet though euery blow goe to the heart of him hee is content to bee patient and still because he knowes that paine will bring him more ease afterwards So all men lyâ—here fettered and grieued with the bolts and irons of mortalitie and sinne in which case it may be when God comes to knocke off those irons by death that wee feele more paines and extremitie then before yet because this brings to ease and euerlasting peace and rest therefore it should make vs patient hauing thereby these fetters of mortalitie and sinne loosed by death Fiftly a maine dutie is That wee must then indeauour that our speeches bee gratious and heauenly at the time of Death That there bee sweet exhortations sauourie experimentall speeches to the beholders questions of puritie courage and incouragement as grapes shewed vnto them of that countrie whither we are a remouing to as a light shining forth vnto them euen from the confines of death that the beholders our friends may bee as instructed so comforted in our happy and blessed departure Wee finde as a learned man well obserues that a man cannot goe so softly in moist grounds but hee will leaue prints and markes behinde him of his foot-steps so that though hee bee gone by yet one may know which way hee went So a man should not goe hence so softly to heauen but he ought to leaue some markes and prints of his footsteps in his good life good speeches heauenly meditations ioyfull excitations and practise of holy graces contempt of the world c. which shewes whither wee are a going
The fruits of Affection ibid. c. Adoption with what affection we must pray 1 T. 2. p. 17. 18. Afflictionâ— how to be patient in affliction T. 1. p. 44. Almighty of Gods Almightinesse T. 1. p. 79. the vse of it 80. Amen what it signifies and containes in our Prayers T. 2. p. 141. Angels how they doe Gods will T. 1. p. 116. T. 2. p. 68 69. c. Anger whether we may be angry T. 1. p. 34. Apparell how to be sober in apparell T. 1. p. 31. Application of the application of the forgiuenesse of sinnes to a mans owne selfe T. 1. p. 104. Armour the parts of a Christians Armor T. 1. p. 72. Ascention of Christs Ascention with many circumstances therof necessarily to be known T. 1. p. 91. Assurance whether a man may be assured of his saluation T. 1. p. 76. whether we may not bee deceiued in our assurance T. 1. p. 77. Attention it ought to be in our prayers T. 2. p. 141. B. BAptisme whether children may be saued without baptisme T. 1. p. 130 131. whether it be lawfull for a priuate person to baptise or no T. 1. p. 131. the pretended necessity ibid. c. why there are two signes in the Lords Supper and but one in baptisme T. 1. p. 137. Bargaining how our loue to our neighbours is shewed in it T. 1. p. 39. 40. Beleeue what it is to beleeue in God T. 1. p. 75. vide Faith Blood the resemblances betweene Wine and blood in the Lords Supper T. 1. p. 137. how the Wine is the blood of Christ T. 1. p. 138. how Christs blood was shed for many T. 1 p. 140 the benefit of it ibid. c. Bread of that Petition Giue vs this day our daily bread T. 1. p. 117. What is meant by bread ibid. c. T. 2. p. 97. many other necessary questions concerning it T. 1. p. 117 118 119 120. Of Bread in the Lords Supper T. 1. p. 133. c. why we pray for bread before remission of sinnes T. 2. p 77. why we pray for bread hauing enough of it T. 2. p. 82. how much bread we may pray for T. 2. p. 84. whose bread we pray for T. 2. p. 86. two breads vnlawfull t. 2. p. 87. daily bread what it should teach vs T. 2 p. 90. Buriall of Christs burial and the circumstances thereof T. 1. p. 89 90. C. CAre of ordering our care for things of this life T. 2. p. 75. of moderating our care T. 2. p. 76. Change what change repentance makes in the inward man T. 3. p 31 32. what in the outward T. 3. p. 34 35. Children their duty towards their parents T. 1. p. 57. 58. Christ what our estate is in Christ T. 1. p. 15. how hee wrought it ibid. by what means we receiue Christ T. 1. p. 8. how hee doth saue vs from the punishment of sin T. 1 p. 82. why t was necessary that Christ should be God T. 1. p. 84. how he may be said to bee the ONELY Sonne of GOD ibid. why he is called a Lord t. 1. p. 85. how he was conceiued by the Holy Ghost ibid why t was needfull that Christ shold be Man ibid. of Christs humiliation and glorification T. 1. p. 86. c. of his being crucified T. 1. p. 87. of his death 88. of his buriall 89 of his resurrection 90 and Ascention 91. Christian the common duties of a Christian T. 1 p. 30. why we are called Christians T. 1. p 83. how Christians are both Kings Priests and Prophets ibid. Church what T. 1. p. 99. what we beleeue concerning it T. 1. p. 100. why holy ibid. c. why Catholicke ibid. the markes of it ibid. c. the Popish markes of it T. 1. p. 101. the benefits that God bestowes on his Church T. 1. p. 102. Communion of the communion of Saints T. 1. p 102 103. vide Fellowship Company that the company of the godly are a good helpe to an holy life T. 1. p. 69 Conference its end T. 1. p. 51. Confession whether in repentance man be bound to confesse his sinnes to men T. 3. p. 110. Consideration It is an helping cause to repentance T. 3. p. 45. which consideration must be of foure things ibid. c. Coueteousnesse the causes of it and remedies T. 1. p. 41. Creator why God is so called T. 1. p. 80 81. Creed why called the Apostles Creed T. 1. p. 75. its parts ibid. Crucifie of Christs being crucified T. 1. p. 87. Cup the Cup in the Sacrament whether to be administred to all or not T. 1. p. 138. D. DAy how we are to spend both Sabaâ—th and weeke dayes T. 1. p. 72 73 74. Death of Christs Death T. 1. p. 88. with many circumstances thereof p. 89 90. whether a man may pray for his owne Death T. 1. p. 114. of the death of Chirst whether any forget it T. 1. p. 136. how a man may desire his own death T. 2. p. 54. That a man may truely repent and yet shew but little signe of it at the day of death T. 3. p. 138. their causes of it T. 3. p. 140 141. the generall cause of want of comfort in death T. 3. p 145 the way to dye comfortably T. 3. p. 146 147. In this way there are two things T. 3. p. 149 150. Reasons to prepare vs for death T. 3. p. 150 151 c. Preparation for death stands in fine things T. 3. p. 152 c. there must be an holy disposition in death T. 3. p. 162. which stands in sixe things 162 163. c. Debts why sins are called debts T. 1. p. 121. T. 2. p. 99. that we are all fallen into this debt T. 2. p. 101. that we are not able to pay this debt T. 2. p. 103 Delay fiue reasons why we should not delay our repentance T. 3. p. 52 53 54 55. Deprecation what it is T. 3. p. 77. E. EArth why there are in the Lords Prayer but one Petiti on for earthly things two for heauenly T. 2. p. 94 95. End of desiring the end without vsing the meanes T. 2. p. 32. Estate what it is in our selues t. 1. p. 15. what in Christ t. 1. p. 15 Euill of all euills the euill of sin is the greatest T. 2. p. 127. what vse to make of it p. 128 129. we desire to be deliuered from three euils T. 2. p. 131 133. Examination of its necessity before we come to the Lords Supper T. 1. p. 141 142. about the Examination of our repentance T. 3. 68 69 70. the rule for it T. 3. p. 70. the heads vpon which we must examine T. 3. p. 72 c. Excesse against it T. 2. p. 84 85 F. FAlling vide relapse of falling damnably T. 3. p. 92. cautions ibid c. of the comfort which a man may haue of falling into sinne after repentance T. 3. p. 95. whether a man falling into the same sinne againe after repentance may be renued
That we are not dead in some one sinne but are dead in many sinnes the soule being wounded in euery part and hauing bled as it were to death at euery ioynt Qu. What is the miserie of this estate A. Exceeding great partly in respect of sinne it selfe and partly in respect of the punishment of sinne Rom. 7. 24. Qu. What is the miserie of this estate in respect of sinne A. First that men grow worse and worse in this estate euen as a dead man the longer hee lies aboue ground the more he senteth So they that are dead in sinne the longer they liue the more sinfull they are as yeares increase so wickednesse and sinne is increased with them 2. Tim. 3. 13. Secondly That men liue in it without any feeling and trouble of minde euen as a dead man though he sents and sauours that no man can abide him yet hee smells it not himselfe and therefore is neuer grieued nor troubled for it So they that be dead in sinne though they be loathsome both to God and man yet they haue no feeling of their bad estate and therefore they are neuer vexed nor grieued for it Reu. 3. 17. Thirdly that men seeke not to come out of it euen as a dead man will neuer stirre his foote nor so much as becken with his finger for one to helpe him and giue him life So they that are dead in sinne are well content to lye still in that estate and will not vse the least meanes for the recouering of themselues Mat. 4. 16. Fourthly that they profite nothing by all the meanes that should doe them good let the Lord ring his iudgements in their eares yet they heare no more then a dead man heares let him set vp neuer so many shining lights in the Church yet they see no more then a dead man sees they taste no more sometimes in the word then a dead man doth in his meate Math. 13. 14. Q. What is our misery in regard of the punishment of sinne A. We are subiect to the curse of God both in this life and in the life to come Gal. 3. 10. Qu. What is the curse of God in this life A. It is of two sorts Partly on our selues And partly on the things that belong to vs. Qu. What is the curse of God on our selues A. It is the losse of our happy estate For whereas before we were the heires of God and all his blessings belonged vnto vs now wee haue no right nor interest in any of them As a dead man loseth all that his father by will had bequeathed him Secondly the calamities that are falne vpon vs on our bodyes riches sicknesse and death it selfe on our soules feare sorrow and despaire Qu. What is the curse of God on the things that belong vnto vs A. In our Goods hinderances and losses In our Name infamie and reproach In our children seruants parents and friends infinite miseries that may grieue vs. Qu. What is the Curse of God in the life to come A. Eternall damnation both of body and soule in hell fire Whereas the state of the wicked is much more miserable then the state of a dogge or a roade For when they die all their miseries end but when the wicked dye then their greatest miserie begins Math. 25. 41. Q What will the fight of our miserable estate worke in vs A In those that belong to God it will worke true humiliation and sorrow for their sinnes For when they shall see themselues so many wayes guiltie of the wrath of God This will melt them into teares and turne their ioyes into heauinesse and all their mirth into mourning Acts 2. 37. Q What gather woâ— of thâ—â— A. That they who haue not truely sorrowed for their sinnes nor wept as it were at the feet of Iesus in remembrance of them can finde no sound comfort nor peace in Christ Mat. 21 28. Q What are the meanes to further and helpe on this sorrow for sinne A. First to consider that we and all we so long as we liue in sinne are subiect to the Curse of God cursed in our selues and cursed in our friends cursed in our bodies and cursed in our soules Deut. 28. 16. 17. Secondly to consider that wee are subiect to all the curses of God And therefore if some one bee so heauie and intolerable that it makes vs euen weary of our liues How will it be with vs when the whole wrath of God shall be poured out vpon vs Deut. 28. 45. Thirdly to consider that we are subiect to the curse of God continually sleeping and waking riding and going working and playing liuing and dying in this life and in the life to come Deut. 28. 46. 47. Fourthly to consider that many thousands lie Damned in Hell for those sinnes where in we liue Sodom is in hell for pride and yet we are proud The Glutton for abusing his wealth and yet we abuse it Corazin because they profited not by the Gospell and yet we profit not by it Iude 7. verse Fiftly to consider our mortalitie and the vncertaintie of our life that we know not how soone we shall die and if wee die in this sore we goe oamned to hell Luk 12. 20. Sixtly to consider that there is no meanes to shift away from the iudgement of God but howsoeuer they seeme to sleepe for a while yet they will awake and ouertake vs at the last Num. 32. 13. 2. Pet. 2. 6. Seuenthly to consider the iudgements of God vpon other men and to weight that what God hath beene to them hee will be to vs if we liue in these sinnes Luk. 13. 3. Eighthly that we vse all our afflictions to this end to consider they be for sinne and that we haue as well deserued all the rest of Gods iudgements as these which presently lye vpon vs. And therefore that we sorrow not so much for the Euills as for our sinnes that are the causes of them Lament 5. 16. Q. What is the second thing required of him that would bee saued A. He must know and bee perswaded of his happie estate in Christ. Q What gather wee of this A. That though sorrow for sinne bee necessarie Yet if any rest in this sorrow and seeke not the remedie in Christ he shall neuer be happy Ierem. 50. 4. 5. Q. What is our estate in Christ A. By Christ we are free from all our miseries and fully and cleerely restored to true happinesse Rom. 8. 1 Q. How did Christ worke this A. By bearing the whole punishment that was due to our sinnes for thereby the iustice of God was fully answered and we discharged of all the fearefull curses that were written vp against vs Gal. 3. 13. Q How is this declared in the Scriptures A. By the similitude of a Debtor If a suretie discharge the debt the principall debtor in no good conscience can bee troubled or arrested for it So Christ hauing cancelled the Bonds and brought vs
Q. What doe wee here pray for A. That God would make an end of this wicked world and hasten to Iudgement to the vtter confounding of the wicked and the more full and perfect Saluation of those that belong vnto him Qu. Why are wee to pray for the day of Iudgement A. Chiefely for this end that the name of God may be no more dishonoured in the world but the kingdome of sinne and Sathan may haue an end Q. Doe all wish for the day of Iudgement A. No many had rather it would neuer come For O! if God should come to Iudgement what should become of a number in the world they should cry to the hills couer vs and to the mountaines fall vpon vs. And therefore though they say Thy kingdome come yet they would be glad in their hearts that Gods kingdome might neuer come Q. What is the second thing wee pray for A. Secondly wee pray for the day of our owne death for no other end but that wee may make an end of sinning and displeasing of God For seeing how prone wee are to euill and how the number of our sinnes increaseth euery day like old trees that gather mosse This must make vs weary of the world and so to sigh and groane in our selues desiring to bee dissolued and to be with Christ. Q. May a man then pray for his owne death A. A man may not pray for it of impatience as a number doe who bee running out of the world so soone as they feele the crosse But onely in the desire to be disburdened of the body of sinne and to serue God in the holy heauens with greater freedome and libertie of spirit then here they can doe Q. What are the Euills that wee pray against A. First wee pray that whereas wee haue kept open house for sinne and Satan these many yeares they may no longer ouercome vs and preuaile against vs. Secondly wee pray against all the letts and hinderances of Gods kingdome both at home and abroad as the Turkes and the Pope Thirdly wee pray against the loue of this world that wee may not dote vpon it desiring to prolong our dayes in it but that wee may be alwayes ready to depart in peace and to haste hence to our heauenly home Q. What doe wee pray for in the third Petition A. That wee may doe Gods will in Earth readily and willingly as the Angels doe in Heauen Q. How doth this Petition depend vpon the other A. Before wee prayed that God would rule vs and now wee pray that God would giue vs sort and plyable hearts that wee may yeeld our selues to be ruled by him Q. What is the will of God A. The will of God is that which is reuealed in his Word and may bee considered in three things First it is Gods will wee should leaue our sinnes before they leaue vs. Secondly it is Gods will wee should lead a Christian and a godly life 1. Thess. 4. 3. Thirdly it is Gods will wee should beare quietly and contentedly whatsoeuer it shall please him in his wisedome to lay vpon vs. So that wee pray that Gods will may be done A nobis both of vs De nobis nostris and of vs and ours Qu. What are the good things wee pray for A. Wee pray that wee may leaue our sinnes that wee may leaue our swearing because it is Gods will wee should not sweare our coueting because it is Gods will wee should not couet Qu. What is the second thing A. Wee pray that wee may liue righteously and holily in the world that wee may loue our brethren because it is Gods will wee should loue them that wee may make conscience of all our wayes because it is Gods will wee should make conscience of them Q. What gather wee of this A. That they which pray that they may doe Gods will and yet haue no care to doe it They that pray against sinne and yet hugge it and keepe it warme in their bosomes doe but mocke God in their prayers Q. What is the third thing wee pray for A. That wee may humble our selues with patience and contentment to those seuerall troubles and tryalls which the Lord shall bring vpon vs. Q. What learne we by this A. That their sinne is great who pray euery day that Gods will may be done on them And yet when it is done fret and fume and rage against it and had rather a great deale their owne wills were done then the Lords Q. How must wee doe the will of God A. As the blessed Saints and Angells in Heauen doe it though not in the same measure yet in the same manner Q. How doe the Angells doe it A. First they doe it willingly and chearefully and therefore they are described to bee winged to shew that they flie about it Secondly they doe it faithfully and not by halfes Thirdly they doe it constantly as well at one time as at another Qu. What then doe wee pray for in this later part of the Petition A. First wee pray that wee may cheerefully obey God like Christ that said it was meate and drinke to him to doe his Fathers will Secondly Wee pray that wee may not doe Gods will by halfes but faithfully obey God in euery dutie required of vs. Thirdly wee pray that wee may be constant in this course not to serue God by moodes and fits but at all times and in all companies as well in one state as in another Q. Wee cannot possibly doe the will of God so perfectly as the Angels doe it A. Indeed we cannot so long as wee dwell in these weake houses of clay Yet wee must still aspire to a better life desiring in a greater measure to serue God Q. What gather wee of this A. A cleere difference between the godly and the wicked For the wicked euer thinke they haue religion and good liues enough though they haue neuer so little But the godly neuer satisfie themselues in it but still desire to walke more obediently faithfully and vprightly with God Qu. What doe wee aske in the fourth Petition A. All things needfull for this life Q Why doe wee pray for the things of this life first A. First to the end that being dispatched of our worldly eares and hauing things necessarie aforehand wee might with more libertie seeke after those things which concerne the soule Secondly that finding the Lord easie to yeeld in these things of lesse good wee might bee the more imboldened to sollicite him for the greater For hee that will not trust the Lord for his meat and drinke will not trust him for the sauing of his soule And hee that thinkes the Lord will stand with him for a peece of bread will easily thinke that God will stand with him for eternall life Q What is meant by Bread in this place A. Not onely bread but whatsoeuer is as needfull and as comfortable as bread as health and strength to worke in our Callings houses to
and not quickened vp wee shall goe from the Sacrament as emptie as wee came Q. How can wee receiue Christs Body that is absent in heauen A. By Faith wee may make it present setting Christ 〈◊〉 liuely before the inward eyes of our Soules as if wee saw him hanged nayled crowned bleeding vpon the Crosse So Abraham by faith had as liuely a sight of Christ as if with his bodily eyes hee had looked vpon him Iohn 8. 56. So the Israelites did eate and drinke Christ in the Desart 1. Cor. 10. 3. 4. and yet Christ was not borne till 1500. yeares after Q. How are the godly said to eate Christ A. As a man is said to eate the meate that hee liues by which hee doth apply and appropriate to his body to the nourishing and feeding of the same euen so when by speciall faith wee doe apply Christ vnto our selues and make him ours so that wee liue by Christ as a man liues by meate then wee are said to eate Christ. Qu. How is the Bread the body of Christ A. It is not verily and indeed his body For Christs body is in Heauen onely Act. 3. 21. but it is his body Sacramentally that is a certaine pledge and token of his body For as the Rocke is called Christ because it signifies Christ 1. Cor. 10. 4. So here the bread is called Christs Body because it signifies his body Q. Doe wee then receiue nothing but a Signe of his Body A. Yes wee receiue the very body of Christ by Faith for the bread which wee receiue with our mouthes is a true token that Christs body is receiued by faith For as a man that takes a key in signe of possession takes not the bare signe but the very possession together with the signe So they that worthily Communicate receiue not a bare signe of the Body but the very body it selfe spiritually and by faith Q. What difference is there then betweene the Papist opinion and ours A. They thinke that they eate Christ corporally and carnally with their teeth and therefore they cage him vp in the consecrated Host and hold that a cat or a mouse may deuour him But we knowing that Christ is now food for the belly but food for the soule affirme that Christ is not 〈◊〉 caâ—alâ—â— with the teeth but spiritually by faith Iohn 6. 63. 1. Cor. 10. Q. Why doth Christ adde My body which is giuen for you A. To shew that it is not Christs body glorious in Heauen 〈◊〉 downe in great Maiestie vpon the Throne of God but it is his wounded body his bleeding body his dead body that our faith must feed vpon So that here we are led backe to the crosse of Christ that wee may lay to our mouthes and euer sucke life and Saluation out of his bleeding sides Q. How may wee feed vpon the dead body of Christ A. By faith wee must set our selues vpon Mount Caluery and there behold our Lord vpon the Crosse with his shoulders trickling with his head spinning with his hands streaming with his sides gushing all his body running downe with blood and then say Behold this is the Body that is giuen for mee These sides were whipped that mine might bee spared These hands were nayled that mine might bee freed These cheekes were buffeted that mine might be kissed This head was crowned with Thornes that mine might be crowned with glorie These torments Christ suffered on Earth that I might not suffer greater things in Hell Zach. 12. 10. Q. What is the second Reason A. To shew that wee were the Authours and causes of the death of Christ. It was our sinne that brought all these punishments and these paines vpon him As an vnthrift that comes behinde hand and his suretie is made to pay for all So all our sinnes were charged vpon Christs head and hee was faine to suffer whatsoeuer wee should haue suffered for them Psalme 53. 5. Q. What learne wee by this A. That if wee detest Iudas that betrayed Christ and Pilate that condemned him and the Iewes that killed him Much more should wee hate our sinnes that were the chiefe causes of his death Q. To what end must wee celebrate the Lords Supper A. To stirre vp our faith to a more liuely consideration of the death of Christ. Q. Is there any that forget the Death of Christ A. Too many forget it or very coldly consider it First they that will doe nothing for their brethren little considering how much Christ hath done for them Secondly they that liue in sinne little consider what Christ suffered for it Thirdly they that will beare no disgrace for Christ little remember how hee was disgraced for them Lastly they that will sell themselues for a â—â—rifle to the Deuill little consider how dearely they were bought Q. Why are there two signes in the Lords Supper and but one in Baptisme A. Christ is set forth in Baptisme as washing the soule from sinne And therefore because water of it selfe is enough to wash the body therefore there needed nothing else to signifie the washing of the soule But in the Sacrament of the Supper Christ is proposed as a nourishment feeding vs and vpholding vs in the life of Grace And therefore because bread is not sufficient to sustaine the bodily life without wine nor wine without bread Therefore two Signes were appointed to shew that wee haue our whole nourishment by Christ. Qu. What resemblance is there betweene the Wine and Christs blood A. As Wine maketh glad the heart of men and a man hauing tasted of it forgetteth the trouble and the miferie that lies vpon him So the blood of Christ which speaketh better things then the blood of Abel euen peace and saluation to those that killed him bringeth vnspeakable ioy and comfort to the heart Eph. 2. 13. Secondly as wine breeds good blood good spirits in a man and a man hauing tasted of it the very colour and the strength of it will appeare in his face yea it will make his very breath smell the sweeter for it So the blood of Christ breedes good thoughts and good desires and good affections in the heart and a man hauing tasted of it by faith all his actions and all his thoughts will be full of the good taste and good relish of the same Q. When did Christ ordaine this Sacrament A. After Supper that is after the eating of the Paschall lambe When they had now sufficiently filled themselues with meate and so needed not any further nourishment for this life to shew that it is not the bodily life but the spirituall that hee seekes to feed and to nourish in them Luke 22. 20. Q. What learne wee by this A. That men must come to the Lords Table not to fill their bellies but to seed their soules to haue their faith strengthened their zeale kindled their loue increased all their graces to bee quickened in them Qu. What else may bee obserued in the time A. That the Disciples hauing
is lifted vp and eleuated vnto God with intentiuenesse and deuotion according to that which Dauid saith Psal. 5. 3. In the morning will I direct me vnto thee and I will waite and Psal. 25. 1. Unto thee O Lord will I lift vp my soule c. Thus in prayer there must be alwayes an earnest lifting vp of the heart vnto God that whereas our affections ordinarily dwell here below by prayer they must be carried aboue Sunne and Moone and Starres to the very Throne of grace to seeke things needfull at the hands of God A learned Father defines Prayer to be nothing but a mounting vp of the heart vnto God So that prayer is like the fiery Chariot in which Elias was transported from earth into heauen euen so by Prayer we are carried out of ourselues out of this world and all worldly things to be present with God in the highest heauens So that there must be speciall excitation of the Heart in Prayer that thereby we may come neerer vnto the Lord himselfe which is the second thing to be obserued in Prayer The third thing in Prayer is that we be carefull to desire things that be needfull as Psal. 10. 7. Lord thou hast heard the desire of the poore thoâ— preparest their heart c. and Psal. 27. 4. One thing haue I desired of the Lord c. So Psal. 38. 9. Lord I powre my whole desire before thee c. So that in euery prayer there must be an earnest desire whence we may consider two things in Prayer 1 A sense and feeling of our owne miseries and wants 2 An earnest desire to haue them supplyed Concerning the first there must be a feeling and former apprehension of our wants By which meanes a man shall the willinglier pray for a supply of the same If we doe not find the Feauer feele the fits be not pressed with it as with a heauy burden no man will seeke to the Phisitian that is not sicke care for a fire that is not a cold creepe to a fountaine that is not a dry So there must be a sense of want and misery before men be induced to pray The blind men in the Gospell cryed after Christ Matth. 20. 10 and why because they had a sense of their owne misery that made them cry Others should haue seene the saluation of God blessed the meanes of their Redemption that God had sent into the world But oh as men buried in darkenesse they could see nothing onely the sense of misery makes men cry vnto God So Exod. 17. 4. Moses cryed vnto the Lord c. the sense of danger thus set him on O Lord saith he these people be ready to stone me c. Thus we see it must be a sense and feeling of our miseries and wants which must driue vs to prayer There must be an earnest desire to haue them supplyed for though a man see his wants and yet doth not regard them nor wish or indeuour to haue them releeued this man will neuer pray to God so that it is not enough for a man to haue a sense and feeling of his wants and to bustle vnder them and hang downe the head as a bulrush but he must earnestly desire and seeke supply for them at the hands of God So Jehoshaphat sayes 2 Chron. 20. 12. O Lord we be not able to stand but our eyes are towards thee c. So Iam. 1. 5. If any man lacke wisedome let him aske of God c. So that in prayer there must be a desiring of needfull things at the hand of God For as ground when it is dry opens it selfe into clefts and cranies and gapes towards Heauen as though it would deuoure the Cloudes So must the true Christian be affected in prayer earnestly desiring the supply of his wants at the hands of God Thus it appeares a man may speake words of prayer a hundred times and yet neuer pray truely if his heart be not disposed and affected to God Prayer being as I haue said first a motion of the heart secondly not euery motion but that which is eleuated and lifted vp to the Lord thirdly not euery lifting vp of the heart but whereby we desire things needfull fourthly there must be a sense of our wants fiftly and last of all yea chiefest of all an earnest desire to haue them supplyed And thus as when many hands lift at a burthen It is the easier heaued vp so when all these concurre together Prayer is the more fully made and the better accepted The second generall thing in this Duty of Prayer is Why we must pray For though the bare words of Christ might bee enough for vs and we should answer all temptations as the lame man answered the Jewes Iohn 5. 11. Hee who healed me said vnto mee Take vp thy bed and walke So we may say Hee who healed me with a plaister of his owne blood Hee that deliuered me by his owne death and payed the ransome for my sinnes ipse dixit mihi He said to me Pray thus c. Yet because much subtilty and infirmity lies in the heart of man I will a little enlarge my selfe in this point though I say this answer might be enough for vs. First then there be certaine Obiections to be answered Why we need not pray Secondly we will shew the Reasons Why we ought to pray The Obiections that may scale the heart of a man and put in his heart that he need not pray are two The first is Because no man can make any change or alteration in the Lord Malach. 3. 6. Ego sum Deus non mutor c. I am the Lord I change not Therefore if we cannot change God with our prayers to what purpose is it that we should pray I answer we pray not to make a change in God for God is vnchangeable but we pray to make a change in our selues that we may be capable of that goodnesse kindnesse and mercy c. that is in God A man that stands in the Sunne with his eyes shut If hee desire to haue the sight of the Sunne he must not thinke to haue it by making any change or alteration in the Sunne but he must make a change and alteration in himselfe open his owne eyes lift vp his owne eye-liddes and then see the comfortable light of the Sunne that shines about him Euen so if a man would participate of those precious and rich things that are in God the way is not to thinke by our prayers to make any change or alteration in Him but to make a change in our selues Draw our hearts and affections neerer vnto God As an ancient Father well obserues where he most excellently well opens the very same point c. The second Obiection is All things are decreed of God c. So that if God haue decreed this or that then whether we pray or pray
and too heauy for them to beare so the best is but a yoake and many times a heauy yoake too but in the sweet Kingdome of Christ there shall bee nothing offensiue to vs as it is saide of the Angels at that day And they shall gather out of his Kingdome all things that offend saith our Sauiour So it is said There shall bee no more sorrow Bees wee know bee driuen from their Combes and Honey with a little smoake euen so the vexations puthers and smoakes which wee finde on these earthly kingdomes should make vs all long for that happy Kingdome of Christ wherein there shall bee nothing to annoy vs. Thirdly Because earthly Kingdomes they yeeld vs peace and tranquillity but for a time onely for either they end or we end and so all comes to nothing But our happinesse in Christs Kingdome shall be for euer and euer for when we haue liued a hundred thousand thousand yeeres in the full inioyment of it wee haue more and more and more ages without end to possesse it therefore Heb. 12. 28. it is called a kingdome which cannot be shaken good reason then haue wee whose eyes he hath opened to behold this kingdome to pray especially and groane for it Now there be two wayes whereby the kingdome of God may come vnto vs. 1 Generally at the day of Iudgement 2 Particularly at the day of our owne death We pray for both these First that God would bee pleased to sold vp the times make an end of this world hasten the great comming of his deare Sonne Thus the Saints cry vnder the Altar How long Lord Holy and true dost thou not auenge our blood on them that dwell on the earth We know this kingdome of Christ cannot come but first there must bee a dissolution of this world when all the glory thereof must turne to nothing as Peter speakes The Earth and all the workes thereof shall be burnt vp God forbid therefore that the world or any thing in it should make vs loath to come to Heauen rather let vs be contented to suffer the losse of all so we come thither to enioy this happy and blessed kingdome of the Lord Iesus for which we are commanded to pray Which as we pray for so must we be carefull to fit and prepare our selues for it that when it commeth it may come to our comfort we all pray Thy Kingdome come But know O man if thou hast not fitted and prepared thy selfe for it if thou dost liue in thy sinnes if thou hast had no care nor regard of reconciling thy selfe to Christ for thy saluation if thou hast not beene throughly washed ouer and ouer in the blood of the Lambe Oh whensoeuer this kingdome comes I foretell thee in the Name of the Lord it will come to thy cost to thy ruine and vtter desolation in the day of Christ. Therefore consider of this all yee that liue in known sinnes without repentance yea pray I say that the Kingdome of God may come and oh what haue you to doe with the day of the Lord This comming shall be sorrow woe confusion darknesse nay Blackenesse of darknesse and tempest vnto you for euer and reiection from the presence of CHRIST but if you would haue comfort of CHRISTS comming liue well and be prepared for it with the Wise Uirgins hauing Oyle in your Lampes and your Loynes girded Secondly wee pray that though this generall comming be deferred yet that by death as by a close doore we may be let in into this kingdome So that whereas the men of this world desire nothing more then to liue still here hang as it were vpon the pleasures of this life sauour nothing but of earth and earthly contentments the true mortified Christian professeth another thing he desireth to leaue all and goe home to Christ as soone as may be So Iob If a man dye shall he liue againe All the dayes of my appointed time will I waite till my changing shall come c. and Paul Philip. 1. 23. professes I desire to bee loosed and to bee with Christ which is best of all It is true indeed that no man may desire the day of death out of discontentment with life because of the trouble and crosses of this world It was Jonas fault to doe so yet in two respects one may pray for death yea his owne death First That we may make an end of sinning and offending GOD that whereas hee euery day breakes out in the dishonouring of GOD which vexes and grieues him hee may pray the Lord to shorten these dayes of sinne with abatement of our dayes so finishing our offences as Saint Paul does O wretched man that I am who shall deliuer mee from the body of this death Secondly That wee may enioy the blessed fruition of the presence of God as his holy Angels doe Moses you know desired but to see the backe parts of God on the holy mountaine for hee could not see his face and liue If Moses so desired to see but a glimpse of his glory as it were through a creuice or a chinke how much more excellent will be the shining of his face in full glory therefore because euery day wee liue in this world wee lose a day in Heauen as detained from him who is our true life indeed wee may therefore pray that as soone as may be wee may finish vp our course in this world and cry to be away to goe home to the house of our Father to the possession of a better life the Kingdome of Glory and happinesse prepared for vs for which wee are taught to pray Thy Kingdome come 3. PETITION Thy will be done euen in Earth as it is in Heauen WEe haue heard before that in the first Petition we pray for the glory of God and in the second for the means of his glory that is that the kingdome of God may come into our hearts and rule vs by his Spirit Now in this third Petition we pray that we may be contented to submit vnto it and be alwayes ready to doe the Lords will and not our owne So that whereas in the former Petition we prayed for the inward gouernment of God the worke of grace holy motions striuings in our selues that the Lord would do his part now we pray that we may be willing to doe our part not resist this inward gouernment of God bee ready euer to yeeld obedience vnto it All the Question as one sayes very well betwixt God and vs is whose will shall be done Gods will should but man is vnwilling to haue it so but aspires to haue his own will for the rule of his actions this is that which breeds all the quarrell betwixt God and vs Now our Sauiour Christ he teaches vs in this Petition to giue all the Souerainty to God to take his part against our selues praying to doe his will whatsoeuer may befall vs in this world Thus haue we
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
owne so must we doe if we loue our owne peace and quiet safety auoyd this grieuous debt of sinne by all meanes Especially in age take heed we continue not in this wofull debt But doe as a man doth when hee comes into an Inne calles for no more then hee meanes to pay for though hee see a great deale of good cheere before him in the house yet hee considers what his meanes and ability is for otherwise if he neuer thinke of it but cals in for all he sees without thought how to discharge it when the reckning comes and he not able to pay it is shame vnto him besides the danger of imprisonment so fareth it with vs it is good to take vp no more then we are able to pay for but howsoeuer we see a number of goodly things in this world which may allure vs and set our desires on fire causing expence of money let vs take heed of being in debt especially of this debt of sinne the worst of all other The second thing in this Confession is That all men run into this debt of sinne yea and very farre for which wee pray not forgiue vs our debt but forgiue vs our debts because there are a great number of them So that here is a plaine confession that we are all sinners and grieuous sinners euen the best of vs for this is not a prayer for some of the worst but for the holy Apostles the Disciples of Christ yea for the whole Church dispersed all the world ouer So faith Iam. 3. 2. In many things we sinne all and 1 Iohn 2. 2. Christ is said to be the propitiation for our sinnes and not for ours onely but for the sinnes of the whole world And Iob confesses If he would contend with God hee could not answer him one of a thousand So Dauid prayes Enter not into iudgement with thy seruant O Lord for in thy sight shall none that liueth be iustified Yea and Salomon in his prayer 1 King 8. 46. confesses That there is no man who sinneth not This we see that no man liuing is exempted from this debt of sinne Vse 1 The vse hereof is to humble vs before God in regard of this debt of sin to confesse our owne vnworthinesse and that the Iudgements of God on vs for our sinnes are iust to say therefore as the Church doth I will beare the wrath of the Lord because I haue sinned against him c. Vse 2 Secondly To labour as much as may be to cleare this debt which cannot be done by our selues but by Christ Iesus Therefore let vs doe for our soules as Salomons counsell is for our estates If thou be surety for thy neighbour deliuer thy selfe as a Roe from the Hunter So for vs let vs neuer be quiet for we shall neuer prosper if we belong to God vntill we haue reconciled our selues vnto God by the mediation of Iesus Christ. If a man runne into arrerages with the King and euery yeare the Sheriffes and the Bayliffes come and straine vpon the ground driue away his Cattell impound them disturbe his children and seruants and indanger his person no man that hath any wit in his head but will seek to stay the matter or compound for the debt that he may liue in peace Now iust this is our case we all runne into arrerages vnto the Lord and that euery month euery yeare euery weeke euery day by one offence or other So that in lustice which is euer ready he may straine and imprison vs Oh then why doe we not seeke to stay the matter and to take vp the businesse with the Lord to compose and settle it by our heauenly high Priest Iesus Christ and so walke on hereafter in holinsse and newnesse of lâ—fe The third part of the Confession is That wee be not able to pay this debt of our selues for if wee were able to satisfie it what needed we to pray to God to forgiue it which prayer is a plaine confession that we are not able to discharge it we cannot say with the seruant in the Gospell Master appease thine anger and I will pay thee all We be not able to pay halfe nor whole nor quarter nay not any thing at all towards the satisfaction of diuine Iustice so all our sute is in this Petition that the Lord would pardon and forgiue it seeing wee are not able to discharge it our selues The Papists say though they cannot pay the whole debt of sinne yet they can pay a good part of it and being a little helpt by Christ they may easily discharge the whole making vp the rest with their owne merits But if we looke a little into the Point we may easily see that no man liuing saue the Lord Jesus is able to pay this debt of sinne I proue it thus No man can pay God with his owne But all the good that we haue or can doe is the Lords owne and none of ours but the Lords therefore no man can pay the Lord with it Reason 1 The Proposition I proue by comparison Suppose a Steward owes an hundred pound vnto his Master and hath not a penny of his owne I demand now whether the Steward may lawfully pay his owne debts with his Masters money It is out of question that hee cannot Now this is our case all we haue is but the Lords money nothing of our owne as Dauid confesses 1 Chron. 29. 14. All things come of thee and of thine owne haue we giuen thee So the Apostle 1 Cor. 4. 7. askes What hast thou that thou hast not receiued and if thou hast receiued it why boast est thou as though thou hadst not receiued it Therefore because all wee haue is the Lords it is euident that we cannot pay the Lord with it because no man can pay a man with his owne Reason 2 Secondly we cannot pay one debt with another for it is a Rule in Law that if a man hath two debts due vnto him or if you will oweth two debts by paying of one he shall not cleere the other now all that wee doe or can doe is due debt vnto God as Christ saith When wee haue done all we can doe wee are but vnprofitable seruants Now because we owe a double debt first the debt of sinne secondly the debt of death it is euident by performing the debt of death wee cannot discharge the debt of sinne Reason 3 Thirdly Euery debt must be payed with currant money as the Scripture saith Gen. 23. 16. Abraham payed for his sepulchre 400 shekels of currant money amongst Merchants such as wants nothing of value nor waight Now God knowes all our seruice wants waight when it comes to be waighed for one cannot pay a debt with light and crackt Angels or soothered Gold Nor can we satisfie the Lord with our counterfeit workes for when they shall come into the exact ballance of his lustice they
The second Branch of this Petition is But deliuer vs from euill Whereby is meant the euill of sinne not any bodily euill of wounds troubles diseases and the like but the euill of sinne whereby God is prouoked and offended being so called euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by an excellency or excesse because of all euils it is the greatest euill in this world to haue an euill conscience to be of a lewd life a swearer drunkard vncleane person c. This is the greatest euill aboue pouerty sicknesse blindnesse lamenesse or any worldly losse whatsoeuer thogh most of the world do not thinke so Demand of them what is the greatest euill in the world some will say a wicked wife some the losse of dearest friends some want of health money and the like some one thing and some another as their ignorance and fancy leades them but the truth is we see the greatest euill is the euill of sinne Which I thus proue That must needs be the greatest euill which separateth vs from the greatest good God is the greatest good and sinne separateth a man from God Ierem. Therefore sinne must needs be the greatest euill of all others For neither pouerty sicknesse blindnesse lamenesse nor any affliction of it selfe separates from God nay they being sanctified draw vs neerer to God to know him better and trust more in him as Zeph. 3. 12. I will also leaue in the midst of thee an afflicted and poore people and they shall trust in me Therefore of all euils the euill of sin is the greatest seeing it depriues vs of the greatest good of all the sweet and comfortable communion with God his Angels and all the ioyes of Heauen and brings to communion with the diuell and his angels to Hell torments for euer We see how Mary wept and tooke on when Christ was remoued from her sight Oh sayes she They haue taken away my Lord and I know not where they haue layd him So is euery true Christian discouraged hauing lost sense of communion with Christ when he apprehendeth hoâ—… his sinnes haue raised vp a partition wall betwixt God and him this of all sorrowes is the greatest Nay in this case nothing can comfort vntill the Sunne shine Againe vntill the Sonne of Righteousnesse discouer himselfe some way to the soule by some beames of his fauour as the Churches experience was in that dolefull estate Lam. 1. 16. For these things I weepe mine eye mine eye runneth downe with water because the Comforter that should relieue my soule is farre from mee c. So is it with euery sinne-sicke soule vntill they haue found and recouered Gods fauour lost Use 1 The vse of this is that seeing of all euills sinne is the greatest we must learne so to esteeme and account of it What a world is it to see how men will complaine of worldly euills pouerty toothache headache and such like and neuer complaine of our sinnes whereby the soule is made a stranger to God and we reputed as enemies vnto him Use 2 Another vse may be to admonish vs that our greatest care must be to auoyde sinne wee see how carefull we be to auoyde fire and water hunger and thirst nakednesse wants how much more should we study to flye from sinne seeing if all the euils of the world were compacted in one they are not able to bee so great en euill as the euill of sinne which as Saint Augustine sayes is sweet but the death bitter which attends it in the bottome The people 1 Sam. 14. saw honey drop and yet though they were extreme hungry no body durst taste it because of the curse so howsoeuer wee see the honey of this world droppes pleasures of sinne yet it is not best to taste them because of the curse and bitter fruit of sinne When Porters are hyred to carry a load they vse first to feele and poise it with their hands to see if they be able to vndergoe it for if it be too heauy they will not meddle with it So should we doe before we meddle with sinne consider the burden and waight of it waigh the danger and punishment that so finding it of all euils the greatest wee may flie and shunne it Use 3 To be contented then to endure patiently the euill of punishment that wee may escape the euill of sinne seeing GOD of his infinite wisedome inflicts the one that we may be freed from the other as one well sayes A wise workeman will vndergoe the lesser euill to auoid the greater as the Chirurgeon cuts off one member lest all the body should be infected or as in a fire men will pull downe three or foure houses to saue a whole Towne So it must be our wisedome by enduring the lesser to auoyd the greater euill of sinne for the euill of Punishment is not absolutely and simply euill euill in it selfe it indeed seemes euill to him that feeles it but it is good in it selfe as Iraeneus speaks It is good in it selfe as being an act of Diuine Iustice. Malum Paeuae euill in the punishment Sed bonum est Justitia Dei good in regard of Gods Iustice. But the euill of sin it is absolutely simply euil in it selfe because it is a direct auersion and turning away from him that is only good The second thing remarkeable in this last Branch of the Petition is to obserue two or three things from hence that we desire to be deliuered from euill First Our owne inability that we be not able to deliuer our selues It is God that must deliuer and keep vs from all sinne So that in confession of our owne frailty and weaknesse wee acknowledge all power to be of God which must deliuer vs from euill yea from this great euill of sin So Peter shewes That wee are kept from the power of God through faith vnto saluation And Christ prayes for his disciples That the Lord would keepe them from euill So that it is God onely who keepes vs from euil we are not able to keep our selues froÌ„ the very least Quest. It hath been a question whether man can resist temtation by the power of Nature without grace wherein some of the Schoolmen goe on very smoothly some worse and more harshly Ans. But the truth is that no man by the power of Nature not assisted by grace is able to resist the least temptation This not onely Saint Augustine against the Pelagians shewes by many strong reasons but also very reason will confirme it For No body can deny but that it is a good thing to resist any tentation whatsoeuer But there is no good thing in vs by Nature Therefore by Nature we cannot resist any tentation That there is no good thing in vs by Nature see for proofe 2 Cor. 3. 5. Where the Apostle shewes wee are not of our selues sufficient to thinke a good thought And Christ tels vs John 15 5.
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
the physicke is alwayes tempered to the stâ—ength of the diseased but the longer it is deferred the more dangerous is the cure So it is with vs for our sinnes wee must haue the Physicke of Repentance cure vs according to the measure of our sinnes as I haue shewed If a man haue made himselfe a great burden to carry and should assay it on his backe and so hee findes it vneasie and to presse him very much if he should then throw it downe and put a great deale more vnto it and then begin to lift it againe but vpon the second tryall finding it heauier then before if hee should fall in a great rage till hee adde twice as much strength and labour to carry it the lighter would wee not thinke such a one foolish thus wilfully to increase his burden so is it with the children of this world because they finde Repentance somewhat vneasie at first they cast it from them and by that time they come againe hauing added more sinnes and made their burden heauier they are compelled to their greater sorrow and greater Repentance to wrastle with so grieuous a burden at a wondrous great disaduantage The Fifth Reason why early Repentanâ— is better then late is Because it is more pleasing vnto God for hee for the most part reckoneth more of an old disciple then of a new As wee see in experience vsually one will make more account of an old seruant then of a new hee will commit more trust to him and bee more familiar with him Euen so the Lord makes more reckoning of an old Disciple then of a new wherefore by all these reasons wee may see that early Repentance is better then late And therefore now let vs doe as it is said 1. Chron. 22. 16. Arise therefore and bee doing the Lord will be with thee So seeing wee haue so many sinnes to repent vs of and that God must haue the temple of our soules new built and re-edified let vs vp betimes and be doing with our Repentance As Pro. 3. 28. Say not vnto thy neighbour goe and come againe tomorrow but giue when thou hast it by thee So say not vnto God when he offers thee Repentance goe and come againe I will listen to this another time but listen while it is time and refuse not mercie when it is so neere thee Wee see that in the practise of men they cannot indure to bee put off from day to day in those things they desire to haue but they will take it as an iniurie done vnto them So the Lord takes it as a great iâ—iurie and wrong done vnto him when men put off their repentance from day to day The common course of the world is to deferre Repentance vnto the day of death thinking that to be the fittest time for it But such are deceiued for of all other times this is the worst for it and that because of two impediments 1. One in Nature 2. The other in Grace The first impediment in Nature is The Dolour and paine wherein the partie at that time is for when paines bee vpon a man how vnfit is he then to repent when it is tedious and irksome to speake or heare any noyse O how vnfit is a man then to set all his sinnes in order before him to sorrow and mourne for them and that hee hath offended by them so gratious and good a God In this case it befalls vnto many at such times as it did with the Israelites Exod. 6. 9. Moses told them that the Lord would bring them out of Egypt that hee would take away the burdens from their shoulders and that hee would bring them into the land of Canaan which hee had sworne vnto their Fathers to giue vnto them But the text shewes That they did not hearken vnto Moses for the anguish of spirit and because of the cruell bondage they were in So for the most part when paines and sicknesse are vpon one hee is not fit to listen vnto any good counsell or admonition that any one can bring him be it neuer so comfortable vnto others therefore the time of death is a most vnfit time for the beginning of Repentance Secondly Because the time of death to a naturall man vntill hee hath repented is of all other times the most terrible and fearfull Vntill hee haue obtained the assurance of the forgiuenesse of sinnes and that heauen and happinesse belongs vnto him If a Physitian should come to take away a legge or an arme from a man what a fearfull thing would it bee how much more fearefull to a naturall man is death which comes not to take away a legge or an arme onely but to rent body and soule asunder to bee at last tormented for euer So that when death comes with so dolefull an errand to seperate two old friends this time must needs bee a most vndisposed season to repent in Thirdly Because of worldly Cogitations as the disposing of wife and children house and lands and other goods all these must needs hinder the motions of Repentance As if a man haue a candle lighted in a Mine vnder the earth if it bee neere or vnder a dampe this will come and put out the candle So when in the time of sicknesse there is a candle lighted of good motions and meditations of Repentance then these new mutinous cogitations enter in to thinke what shall become of wife and children this and that friend and how to bestow our goods these like a dampe extinguish the good thoughts of Repentance The fourth is That God then ordinarily punishes our neglect of this duty in our health with hardnesse of heart on our death-beds As it is Pro. 1. Because hee called then to vs and wee would not answer therefore we call vnto him and he will not answer vs euen when our feares come like a whirlewinde and our desolation posteth vpon vs. O saith Christ to Ierusalem Would to God thou hadst knowne in this thy day the things which belong vnto thy peace but now they are hid from thine eyes Worke saith our Sauiour to the Iewes whilst it is called to day for the night commeth in which no man can worke So that this night time of sicknesse is of all times the most vnfit to repent in when God may iustly leaue vs comfortlesse because wee would not ere that time hearken to the words of instruction and walke in new obedience 2 The Impediments of Grace At that time may bee these First God may deny vs the meanes to worke Faith and Repentance in vs our comforters and helpers then shall be silent tongue tyed or absent when wee most wish desire and languish for comfort and helpe then one of a thousand may be denyed vs. Secondly Though hee doe giue vs meanes yet it may bee hee will not blesse them or make them powerfull and effectuall vnto vs. And though hee doe blesse the
parts of his repentance hee may fall to be a Papist againe So Pharoah did in some manner repent him of his sinne yet because hee failed in the due practise and performance of the dutie his heart being corrupted hee remained obstinate So the Lord complaines of the people in the Prophesies of Esay and Ieremie 3. 3. Thou hadst a whoores forehead thou refusedst to bee ashamed So that because of vnsound repentance a man may easily fall into the same sinnes againe Iudas saw his sinnes and confessed them but because he did not pray vnto God to forgiue them nor resolue against them he fell away Wee see in experience if a man haue a Fellon or a soare vpon his hand or a byle about him if hee doe not draw out the corruption the better but suffer it to rankle or swell againe hauing stopt it too soone it will breake out againe and put him to further trouble and paine Euen so it is in the nature of Repentance a number there be who haue not searcht their hearts to the quicke or suffered them to bleed out all the corruption And so hauing dealt partially and vnsoundly in their repentance they finde it a matter of great difficultie to haue the heart perfectly sound this is the first part of the Answer Obiect Yea But if a man haue soundly repented him of his sinnes whether is it possible for that man to fall againe Answ. To this I answer There is a Generall and there is a Particular Repentance Generall repentance is at a mans first conuersion then he repents of all his sinnes Particular repentance is when a man repents of some one particular sinne which is committed after Now a man may repent generally for all his sinnes and yet hee may easily also fall into particular sinnes againe for euery thing so workes as they say in Philosophie according to the propertie of his owne nature And so Generall repentance can but worke a generall dislike of sinne Now therefore a man may mislike sinne in generall and yet fall into particular sinnes of which he hath so generally repented Quest. 3 I but if a man doe repent him of Particular sinnes whether may hee fall into them againe or not Answ. To this I answer that if a man doe Repent truely of particular sinnes such is the grace of God that hee doth not easily fall into them againe and when he doth it is seldome or very rare and is much different from his former falls First not easily for the bitternesse and tartnesse thereof is such that it leaues such an impression behinde it as they tremble to fall into the like sin againe Wee reade Exod. 13. 17. 18. that when God lead the children of Israel out of Aegypt he did not leade them the readiest and neerest way but hee led them through the wildernesse a dangerous and fearfull way full of fierie Serpents and why â—o 〈◊〉 That they might be affraid to returne to Aegypt And euen so doth he deale by his seruants when hee brings them out of the bondage and thraldome of sinne hee leades them a tedious and painfull way by many teares by many sorrows yea the feare of Death and Hell and all this that they may be affraid to returne againe vnto Aegypt to their former lusts and sins againe By which meanes a number of Gods people and seruants haue beene preserued from their sinnes and haue repented Answ. 2 Secondly I say Though a man fall into the same sins after Repentance yet hee very seldome so falleth There be some who thinke that if one haue truly repented of a particular sinne he neuer falleth into it againe but I dare not say so For a man who repents him of the sinne of hastinesse and rash anger and particularly of scolding and rash speeches may fall againe into the same sinne that he hath repented but this I say if a man hath truly repented him of a sinne hee shall very seldome fall into it nor shall euer so often offend in that kinde As wee see in a man that hath beene sicke of an Ague and is recouered againe almost well yet hee may haue some fitts and grudgings of it though not so often or extreame as before hee had Euen so though wee haue repented wee may haue some falls and grudgings but not so often nor in those extreames as formerly Answ. 3 Thirdly though men doe fall into the same sinne againe that they haue repented of Yet they fall not so euidently towards damnation but with apparant difference from the former For first all the falls of those that haue truely repented Bee but particular falls they bee not fallings away from all the graces of God from all the loue of goodnesse from all the conscience of duty but onely from some particulars The wicked of the world when they fall into sinne doe not stay themselues in some one particular sinne but let all goe at randome and make a conscience of nothing But the people of God though they faile in some one dutie yet they liuâ— sincerely and carefully in all the rest as Reuel 2. The Churches are commended for many things though discommended in some things As Asa in Scripture 1. King 15. 14. But the high places were not taken away neuerthelesse Asa his heart was perfect with the Lord all his dayes So Dauid though a sinner in some things excuseth himselfe Psal. 18. 21. For I haue kept the wayes of the Lord and haue not wickedly departed from my God Yea it is further said of Dauid that hee was a man after Gods owne heart and kept all the commandements of God sauing in the matter of Vriah so howsoeuer the godly Fall they fall not from all the duties of Religion grace and goodnesse but hold themselues to prayer and other holy duties As a man in the climbing of a ladder though his foote slip yet if hee hold surely by his hands hee will not let his hold goe so it is with the people of God though their feet slip through frailtie and weaknesse yet they hold fast by the hands and will not let goe their hold of Heauen which they haue by faith in God Againe If they fall they fall with strife and resistance there is a kinde of loathing and reluctation in their falls The motions of the spirit seeke to hinder the workes of the flesh as Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh so that you cannot doe those things which yee would Thus though a man doe fall after Repentance yet there is euer ioyn'd with it a certaine vnwillingnesse to fall and follow the motions of the flesh as a man that is loath to doe that which hee is drawne and forced to doe as St. Paul sayes of himselfe Rom 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that
say wherein haue wee sinned or if men know sinne to bee sinne yet they mistake they thinke great sinnes are but pettie ones and small ones they esteeme to bee nothing at all not worth the grieuing at because for the present they paine not as a man hauing a bleeding wound hee sees not passes it ouer vntill hee faints it proouing deadly if not stopt and cured Againe another cause is Hardnesse of heart which for all the Regenerate are in part sanctified we are subiect vnto therefore though some in Repentance bring forth teares yet a number for their liues cannot shed any one teare for sinne vntill God by an especiall worke conuert and turne the Heart vnto him by an especiall operation of his blessed Spirit and power of Grace The want of this tendernesse wee see made the Prophet in the name of the Church crie out Isa. 63. 17. O Lord why hast thou made vs to erre◠from thy wayes and hardened our hearts from thy feare Yet I must needs say there is great difference betwixt that hardnes of heart in the godly and in the wicked for that of the former is sensible full of paine griefe sorrow mourning yea there is a particular sorrow for that hardnesse felt besides that of other sinnes but that which is in the wicked is insensible they are neuer thorowly touched or affected with a feeling of their sinnes and so neuer weepe or sorrow for them The fourth Conclusion is Conclus 4. That a man may truly repent him of his sinnes though he cannot weepe or shed a teare for them Which I prooue thus They that can mourne for their sinnes and in compunction of soule make vse of the death and passion of Christ may truly repent but a man may mourne for his sinne and do thus and yet neuer shed a teare therefore a man may truly repent without shedding of teares for teares are not alwayes a signe of true repentance As we see Acts 2. 37. where it is sayd those Converts were pricked in their hearts not pricked in their eyes for a mans heart may be pricked and ouerwhelmed with griefe and yet not weepe or shed any teares So wee see the Publican Luke 18. Hee could not weepe but hee was humbled and cast downe in the sense and feeling of his sinnes Lord saith he be mercifull to me a sinner So in like manner we doe not read that the Theefe vpon the Crosse did weepe or shed any teares yet hee confessed his sinnes and was inwardly grieued for them So we see a man may truly repent who sheddeth no teares For as a Wine vessell without vent is readie to burst so the lesse weeping many times the greater is the sorrow and the heart so much the more ouerburthened Teares are as a vent which when they are not and the heart this way allayed and eased the inward griefe is so much the more excessiue and great The fifth Conclusion is Conclus 5. That there is hardly any man liuing that hath truly felt the worke of Grace in himselfe but at one time or other if God let him liue any time hath or shall in some measure shed teares for his sinnes Euer excepting those men whom their naturall hard and drie temper of their eyes disableth perpetually from all teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Conclusion I will first open and then in time confirme it yet assure your selues of this That euery one cannot weepe in their repentance and first Calling vntil it please God to infuse more grace and smite the heart Yet though at first they doe not wait a while and in continuance of time or when God sends some great affliction or judgement vpon them you shall see them come to teares and weepe for their sinnes As a man that is stricken with a sword the bloud doth not alwayes by and by follow So it is with the smitten conscience of a wounded sinner there is feare astonishment and amazement many times before weeping and yet afterwards teares may come abundantly as bloud after a wound But to my promise now which was first To open the Conclusion secondly To explaine it First then I say That hardly is there any man liuing but he hath or shall shed teares for sinne if God haue a purpose to saue him Therefore howsoeuer one may goe away at the first rejoycing like Lydia at her first conuersion and like the Eunuch in the Acts yet at one time or other they shall weepe and mourne for their sins though I would haue you remember that I do not exclude any from the hope of Heauen and state of true penitencie that shed no tears for sinne for so I haue shewed the case may be though seldome heard of Dauid sayes Psalme 37. 25. I haue beene young and now am old yet haue I not seene the righteous for saken nor their seed begging bread And yet poore Lazarus died a begger and was carried by the hands of the Angels into Abrahams bosome Now Dauids meaning is not that there was none of the righteous or of their seed that did begge their bread but that it was a rare thing that hee had not seene it in his dayes or in an Age So wee may say of this point It may bee a man may bee truely conuerted and yet neuer shedde a teare in his life but it is a rare case no ordinarie thing it is that which seldome falls out one of a thousand but that at one time or other they are so pressed with their sinnes Againe secondly I say that true teares are not to bee commanded by vs but are an effect of Gods grace wrought in man as Zach. 12. 10. And I will poure vpon the house of Dauid and vpon the Inhabitants of Ierusalem the Spirit of Grace and supplication and they shall weepe c. That is they shall mourne and lament as a man that mourneth for his owne sinnes nature may make a man mourne for the losse of his children friends goods wife and such like but it is onely the Spirit of God of Grace that can make a man shed teares for his sinnes so that a man may bee a naturall man an vnregenerate man an vnconuerted man and neuer shed a teare for his sinnes all his life long though hee bee a most wicked liuer But if the Spirit of Grace once worke vpon his heart hardly but at one time or other his heart will melt and lament that hee hath offended God Thirdly I say if God let him liue any time in this world for a man may bee taken away immediatly vpon his conuersion as the cheefe vpon the crosse and then as hee wants time for other Christian duties so for this also but if God let a man continue any time then one occasion or other will bring him backe to the beholding of his sinnes cause him to afflict his thoughts repent throughly and so worke teares out of him yea bitterly to bewaile his sinnes
because no man truely conuerted can thinke of his sins with pleasure but with griefe Iob saith thou makest mee to possesse the sins of my youth so wee may bee free and haue little sorrow and few or no teares for sinne at first and yet this case of compassion may affect vs in our riper age or old age or in the time of sicknesse and death at which time wee may come in bitternesse of soule to bewaile them Fourthly againe I say that at one time or other wee shall shed teares for sinne some doe mourne and weepe at their first conuersion and lye a long time vnder the burden ere they can be comforted As a many experiences of troubled consciences amongst vs doe shew Some againe like to the Eunuch Act. 8. 39. and Lydia Act. 16. 14. when God opens their hearts absenting matter of terror and representing full matter of ioy depart away at first reioycing not mourning as others So that I say the case is different in this case according to the representation and diuine impression vpon the soule of ioy or terrour in the present apprehension or according to the former guiltinesse of the party conuerted but this is most sure if we belong to the Lord at one time or other wee shall weepe and mourne for sinnes of our selues and others See Psal 25. 7. saith Dauid Remember not O Lord the sinnes of my youth And 2. King 22. 10. you shall finde how much good Iosiah was affected with the sinnes of the time when Helkiah the Priest deliuered him a booke whereby hee apprehended how the people had offended God so that whosoeuer of Gods children hath not yet felt conuersion throughly hee shall feele it before this life leaue him as I shewed formerly a wound with a sword makes but a white stroke at first but within a while the blood issues aboundantly So euery one doth not by and by bleed vpon his first conuersion and feeling of sinne when hee is smitten by the Law but tarrie awhile till some further working vpon his heart and you shall see vnconcealed sorrow and teares issue forth amaine Now the Reason of this I thinke is Why some men mourne and some doe not but reioyce at their first conuersion because it is with the motions of the minde as it is with the motions of compounded bodies Elements predominate tending still towards their proper orbe or place agreeable vnto them So at that time of conuersion looke what the soule is most possessed with at that time thither it is carryed As fill a bladder with winde and throw it to the ground it will not lye there but bend vpwards to the aire because it is filled with ayre but fill it with earth and it will fall and lye on the earth because of the earth that fills it and our bodies being earthly fall to the earth againe So it is in the minde of a man at his first conuersion if hee apprehend the mercie of God in Christ more then the fearefull iudgements of God for sinne then hee is carryed with comfort but on the other side apprehending iudgements most then hee is cast downe and discouraged Fiftly I say all that are truely conuerted shall shedde teares at one time or other though not in a like measure for some shed teares in a more abundant manner as Mary Magdalen who sate at Christs feete and washed them with her teares Luk. 7. So of Peter Math. 26. who went out and wept bitterly and of Dauid Psal. 6. who watered his couch with teares whom though all cannot follow yet all must wish to imitate in true sorrow for sinne in one measure or other for it is well obserued of a learned man that a man may let out the corruption of a byle as well out of a little hole as out of a great one as one may know that there is life in a man as well by the stirring and wagging of a finger as of the whole hand so may the truth of Repentance as well bee discerned by a few teares as a great many Thus wee haue seene the meaning of the conclusion That there be very few who are truely conuerted if they continue any time after conuersion but will shed teares for their sinnes at one time or other in one measure or other Now I come to confirme it diuersly 1. By Reason 2. By Authoritie 3. By Example First by Reason thus hardly is there any man liuing be he neuer so stout hearted and composed in himselfe but there is one thing or other that will make him weepe though hee set neuer so good a face on the matter the losse of wife husband children or the vnkindnesse of friends or some worldly calamitie but in those that bee truely conuerted the greatest griefe of all is the griefe for sinne all other griefes whatsoeuer are nothing so great or sensible If this bee throughly apprehended nothing so workes on the heart of a renewed man as the heauie and sad remembrance of sinnes past whereby hee hath offended God and grieued him to whom he oweth more seruice and duty then to all the world besides And so seeing there is not any man liuing but some extreamitie will make him weepe and the greatest extremitie in any mans conscience truely considered is sinne or for sinne hardly is there any man liuing but at one time or other the conscience of his sinnes will make him weepe and draw teares from him Secondly By Authoritie thus Psal. 126. 5. They that sow in teares shall reape in ioy Ierem. 50. 4. Then and in those dayes and at that time shall the children of Israel come they and the children of Iudah going and weeping they shall goe and seeks the Lord their God So Reuel 21. 4. it is promised And God shall wipe away all teares from their eyes not onely the teares which they haue shed in regard of their miserie but also those shed in regard of their sinnes so it is most sure that those who are humbled and shed teares for any thing will especially mourne and weepe for sinne Thirdly By Example of other holy people that haue beene before vs they that could hardly weepe for all the things in the world did yet weepe for their sinnes Dauid a souldier and so by consequence a stout-hearted man much acquainted with blood yet his sins made him shed abundance of teares Psal. 6. 6. and so he addes ver 8. Hee hath heard the voice of my weeping And so Mary Magdalen sate her downe at the feet of Iesus and washed them with her teares Luk. 7. which though it bee no strange thing for a woman to weepe yet for such a woman to weepe a Lady a gallant altogether set vpon her pleasures brauery and delights it was as strange a thing as might be The like may be said of the children of Israel a proud insolent hard-hearted people such as would not easily melt yet when the Angel