is that which mightily strengtheneth the ministrie of the Church and without which all the preaching in the world will doe vs little good Acts 17. 11. 12. Q. What is the third priuate dutie A. Conference with others when it may be had at the least to talke in the way of Iesus as the Disciples Luke 24. 17. to the 20. Q. What is the end of Conference A. That others may supply that which we want and so we may reape double fruit of that which our selues remember and then of that which others haue learned If euery one of vs had but one coate or but one sticke vpon his fire it would cast but a little heate but if all wee should bring our fewell together and lay it on one hearth it would make a mightie blaze So while euery man catcheth but a little at a Sermon that little doth him but a little good but if euery man would bring his little then we might make as it were one common stocke we should be better able to set vp and goe through with Christianitie then we doe Q. What gather wee of this A. That their sinne is exceeding great who so soone as their backs are turned vpon the Preacher runne presently into the world and fall immediately into speech of worldly matters as if they had beene at a Market or a Beare-bayting vnbeseeming the Gospell of Christ the holinesse of the day and the honour of the place from whence they came Q. What is the fourth priuate dutie A. Reading of the Scriptures for the further strengthening and settling of our faith For if the godly Christian must reade somewhat in the Bible euery day this exercise may not in any wise belayd to sleepe on the Sabboth day Psal. 1. 2. Q. What is the last priuate dutie of the Sabboth A. Comforting of our brethren both relieuing them when they be in need and instructing them when they want instruction Math. 12. 12. Q. Why hath the Lord appointed so many Exercises vpon the Sabboth A. Not to burthen vs and tyre vs out with the number of them but to make the Sabboth more easie for vs for how tedious would it be if we should doe nothing else but pray or nothing else but reade But now the Lord hath appointed vs varietie and change of duties that being weary in one wee might recreate and refresh our selues in another Q. How long doth the Sabboth last A. Not some few houres of the day but the whole day Leuit. 23. 32. Q. What is the reason hereof A. Because on the Sabboth day we are to make our prouision and to store our selues for all the weeke so that all the rest of the daies may feele the benefite and comfort of this one day and therefore men must not thinke it is some few houres a little in the morning and a little in the afternoone that will store vs with all that faith loue patence humilitie that is needfull for vs The greatest part being scant able to get vp in many daies so much as will serue them for one Q. What gather wee of this A. That they who thinke it enough to spend an houre in the forenoone and an houre in the afternoone at Church neglecting the rest of the day know not what it is to sanctifie a Sabboth to the benefite of their soules Q. If the whole day must be holy to the Lord why then doe wee eate and drinke and sleepe on the Sabboth day A. Because these are workes oâ— necessitie Secondly because they lend their helpes to the sanctifying of the Sabboth For by sleeping in the night and eating in the day moderately men are the better enabled to goe through with the duties of the Sabbeth not being able to hold out in them if these comforts and refreshings should bee taken from them Q. When doth the Sabboth begin A. Ouer-night at the shutting in of the day as appeareth euidently Leuit. 23. 32. Q. What is the reason hereof A. That the night before might be as it were a preparation to the Sabboth both to put them in minde what they are to looke for the next day and also by priuate prayer and repeating that they heard the weeke before to make them the readier and the fitter for it Qu. Was not this Law particular for the Iewes onely A. No For the Christian Churches obserued it as well as the Iewes and therefore St. Augustine in his 251. Sermon De tempore grounding his iudgement on this place of Leuiticus faith Let vs wholly imploy our selues in the seruice of God leauing off our husbandry and all other businesse from Saturday at night till the Lords day at night againe So long Charles the great Emperour enacted the Lords day should bee kept in French Churches and the Councell of Torragon in the Churches of Spaine which vse the Spaniards they say hold euen to this day Qu. Is this all that is required in the Christian life A. Besides these generall Duties there are many particular duties required of vs. He that is a Father must thinke that hee stands charged with the duties of a Father He that is a Master must thinke that the duties of a Master will bee looked for at his hands and so of a Seruant of a Subiect and the like Q. What learne wee by this A. That a man must not thinke himselfe discharged if he haue walked with some care in the generall duties of a Christian vnlesse also he performe the same in those particular duties which in regard of his particular state and calling are layd vpon him Q. What is the Husbands dutie to the wife A. It is layd down in the 1. Peter 3. 7. in three points first he must dwell with his wife That is he must liue in a sweet and louely communion with her Hee must not absent himselfe more then needs Nor make himselfe strange to her when he is at home Q. Whom doth this Doctrine meet withall A. It condemneth those that vpon euery light occasion will be shifting from their wiues For howsoeuer shee sure not with thee yet thou must remember that she is the companion of thy life whom God and thy owne choice hath ioyned to thee Math. 19. 16. Secondly it condemneth those who not settling their hearts at home loue to be rouing and ranging much abroad for the Lord would not haue the least occasion of suspition to bee left to the iealous wife and therefore hath tyed the husband the more strictly to delight himselfe at home Prou. 5. 18. 19. Q. What is the second Dutie A. First he must dwell with her according to knowledge knowing that God hath made the man the head of the woman and therefore he must not lose the honour of his place but by wisedome grauitie and all good aduise seeke to direct her in an honest course Ephes. 5. 25. 26. The husband is charged to loue his wife as Christ loued his Church But Christ so loueth his Church that he sanctifieth it and
an honest and godly moderation must be vsed That our gate be not stately and proud That our hayre be not vndecently long That no more ornaments be hanged vpon vs then seemelinesse and that Christian sobrietie which hath beene spoken of will permit Of the gate Isay 3. 16. Of the rest 1. Pet. 3. 3. Q. Is it not lawfull for men to haue long hayre A. The Apostle saith 1. Corinth 12. 14. It is a shame for a man if hee weare long haire And therefore vnlesse it be not lawfull for men to shame themselues it is not lawfull for men to haue long hayre And he giue vs such a reason as being well weighed may mooue them much Doth not nature it selfe teach you saith hee As if he had said Though men haue neither religion nor honesty nor grace nor any conscience in them yet nature it selfe may teach them that when they glorie in their long locks they glory in their shame Q. How may wee vse our recreations moderately and lawfully A. If wee be not excessiue in them if wee spend not too much time vpon them but vse them so sparingly that thereby we may become the more fit and cheerefull in our calling Colos. 4. 5. and redeeme the time which we doe not when our exercises doe not make vs more fit for our duties Secondly if we be not eagerly set vpon them that we fall to swearing chafing fretting quarrelling or hurting our neighbours corne grasse cattell and the like Thirdly if we vse them at lawfull and conuenient times not when we haue fitnesse to better things nor vpon the Sabboth nor in time of priuate or publike mourning Ecles 3. 1. Q. Why may wee not vse them when wee are fit for better things A. Because Recreations are permitted onely to refresh vs and therefore if we play when we are as well able to worke or to pray or to reade or to doe some such better things we abuse our libertie because wee runne to recreations before wee need them Q. Why may wee not vse them on the Sabboth A. Because the whole day is set apart for the seruice of God Isay 58. 13. Qu. Why not in the time of mourning A. Because wee may not laugh when God would haue vs weepe Wee may not be sporting when we had more need bee repenting for our sinnes Isay 22. 12. 13. 14. Qu. How may wee be sober and moderate in resting from our labours A. If no more time be spent in our rest then may well serue to refresh vs Marke 6. 31. Q. How may we alwayes keepe our selues in worke A. If wee consider that the Lord hath stored vs with such varietie of duties that wee need not be idle one houre in a day If wee cannot worke yet wee may reade If wee cannot reade yet we may heare others reade If not that yet wee may pray or meditate or comfort our brethren If wee tyred in one yet wee may recreate and refresh our selues in another Coloss. 4. 5. Qu. How may wee be sober and moderate in our sorrows A. If wee obserue three things First that wee grieue not our selues for euery needlesse thing for the Lord would haue vs liue in some comfort and in some cheere And therefore we must not take euery thing to heart and make our liues wearisome and bitter to vs Phil. 4. 4. Secondly that wee grieue lesse for matters of lesse weight and more for matters of greatest weight More for our sinnes then wee doe for our troubles and more when we lose God then when we part with our dearest friends Zachariah 12. 10. Thirdly that we suffer not our selues to bee swallowed vp of sorrow no though it be for the best things 2. Cor. 2. 7. Qu. How may we be sober and moderate in our mirth A. If wee weigh the matter of our ioy that we neuer reioyce in euill things as in iesting scoffing talking wantonly nor in those things that are transitorie and passe away as in riches fauour honour further then they are pawnes and pledges of the loue of God not in euill things 1. Cor. 5. 6. not in transitory Ier. 9. 23. and the 24. Iob 31. 25. Secondly if we shew not too great lightnesse in our mirth but alwayes it haue some seasoning of Christian grauitie in it Ephes. 5. 4. Thirdly if we be not merry when our owne sinnes or our brethrens miseries giue vs more cause to mourne Hos. 9. 1. Amos 6. 5. 6. Q. Are there no other things wherein sobrietie must bee shewed A. Yes many other things as in our sleepe in our feares and in our cares for the world and the like But by these few which haue beene handled we may measure out all the rest Q. What is the duty which wee owe to men A. To liue righteously that is to giue euery man that which is his due Rom. 13. 7. Q. What is their due A. That we loue them in their persons both in their bodies and in their soules in their goods in their good names and in euery thing that belongs vnto them Rom. 13. 8. Q. How may wee shew loue in their persons A. Three wayes 1. In our Affections 2. In our Words 3. In our Deeds 1. Iohn 3. 18. Q. How in our Affections A. Wee must not rashly be angry with them for loue suffereth long it will put vp many iniuries and passe by many wrongs and therefore they that fall out and suffer their loue to quench for euery offence declare euidently they haue no loue See Solomons Song 8. 7. Q May wee not be angry A. Yes but therein three things must be looked vnto First that the cause be iust and earnest Math. 5. 22. Secondly that our anger be not furious that it breake not out into immoderate heate into cursing banning reuiling and the like Ephes. 4. 31. Thirdly that it hold not long for both should seeke Reconciliation As the father ranne to meet his sonne and the sonne his father And therefore they that being once salne out will neuer be reconciled againe or straine courtesie who shall begin bewray notably their want of loue Eph. 4. 16. 1. Cor. 3. 12. 13. Q. What is the second point of Inward loue A. Wee must not enuy their good It must not grieue vs to see others wealthier wiser and better thought of then ourselues Wee must be as glad of their welfare as of our owne and reioyce as much to heare them praised as we would doe if our selues were commended Rom. 12. 15. Q. What is the third point of Inward loue A. Wee must not take that which may be well meant in euill part wee must not be too iealous and too suspicious of our brethren vpon euery conceite thinking hardly of them Rom. 1. 29. Q. What is the fourth point of Inward loue A. Wee must not disdaine them nor set vp our selues against them For though in some one gift they came behinde vs yet happily in some other
pray to meditate and the like then his state is wofull we haue little hope of amendment Isay 38. 13. 14. Q. How must wee sanctifie the Sabboth A. First in setting our selues apart from our worldly businesses that we may with greater libertie bestow our selues in the seruice of God And therefore it is not lawfull to iourney about our worldly matters vpon the Sabboth day Exod. 16. 29. Secondly it is not lawfull to keepe Fayres or Markets on the Sabboth Nehem. 13. 13. 16. 17. Thirdly it is not lawfull to sowe or reape or to load our cart or to weed in our corne on the Sabboth Exod. 14. 21. Fourthly it is not lawfull to buy or sell bargaines vpon the Sabboth Nehem. 10. 31. Q. Whom doth this Doctrine meet withall A. First it condemneth those that take vp that day for their worldly affaires and many times cast the greatest burthen of their businesse vpon the Sabboth Secondly it condemneth those who though they rest from their labours outwardly yet notwithstanding they haue their heads and their hearts so fraught with worldly matters that indeed they doe not performe the tenth of the Sabboth Amos 8. 5. Qu. Are all workes forbidden on the Sabboth A. Not all but such onely as be lets and hinderances to the Sabboth And therefore we learne Math. 12. That three sorts of workes are lawfull on the Sabboth Qu. What are they A. First workes of necessitie as if our enemies inuade vs it is lawfull to repulse them If our house be on fire it is lawfull to quenchit If a gappe be made into our corne or pasture it is lawfull to mend it Math 12. 3. 4. Secondly workes of holinesse such as lend their helpes to the Sabboth As a man may goe forth on the Sabboth day to preach by the example of Christ Math. 12. 9. or to heare a Sermon by the example of the Noble women in the 2. Kings 4. 23. Thirdly Workes of mercie as a man may dresse his meate and pull his beast out of the pit and minister vnto a sicke body vpon the Sabboth day Math. 12. 11. 12 Q. What is the other thing wherein wee must sanctifie the Sabboth A. In practising the holy Exercises of the Sabboth And therefore they that rest from their labours and yet are not carefull to sanctifie the Sabboth in the holy duties thereof doe not indeed truely keepe a Sabboth to the Lord Exod. 3. 2. 3. Qu. What are the exercises of the Sabboth A. They are of two sorts Some are Publike and Some are Priuate Q. What are the publique Exercises of the Sabboth A. The first is hearing of the word of God with feare and reuerence Nehem. 8. 3. to the 9. Q. What gather we of this A. That they which either loyter at home or when they come either gaze or sleepe or reade when they should heare doe not indeed sanctifie a Sabboth vnto the Lord. Q. What if they haue no Preacher in the towne where they dwell A. Yet they must seeke abroad as the little bird leaueth her warme nest and flies for her food where shee can get it So must they by the famous example of the Noble woman in the 2. Kings 4. And also of the Queene of the South Math. 12. 14. Qu. What is the second Exercise of the Sabboth A. Thankes-giuing to God for his many and geeat blessings bestowed vpon vs all the weeke before together with earnest prayer for the continuance of the same all the next weeke and euer after Acts 16. 13. Qu. What gather wee of this A. That they which thinke it enough to bee at the Sermon and withdraw themselues from the Prayers of the Church doe not Sanctifie the Sabboth in all the duties of it Q. Are none else faultie in this point A. Yes euen they also which runne out before the end of the exercise turning vp the heeles to God and departing before the Lord giue them libertie to depart Ezek. 46. 10. Q. What example haue wee of this A. Mathew 26. 30. Wee reade that the Disciples of Christ went not out till the Psalme was sung onely Iudas was so hotly set vpon his businesse that wee could not tarry the Psalme Iohn 13. 30. 31. Q. What is the third Exercise of the Sabboth A. Receiuing of the Lords Supper at the appointed times and attending to Baptisme if occasion serues that thereby wee may be brought in better remembrance of the vow and promise which we haue made to God and also lend our helpes too in prayer to the little Babe then presented to the Church Act. 20. 7. Q. What are the priuate exercises of the Sabboth A. They are of two sorts 1. Such as prepare vs to the publique duties of the Sabboth 2. Such as must bee performed afterwards Q. What are the Exercises in the holy Preparation of the Sabboth A. Priuate prayer that the Lord will fit and inable vs to the sanctifying of the Sabboth so that we may reuerently attend vnto the ministry of the word and the prayers of the Church and profite thereby and that God will be the mouth of our Minister that he may speake with grace and power to the hearts of the hearers Eccles. 4. 17. Secondly Rising early and making the shorter meales that we may haue the more time to bestow in priuate prayer and bee the more cheerefull in the rest of the exercises that are behinde Psal. 119. 148. Q. What is the equitie of this Dutie A. That if wee cut short our sleepe when our owne busâ—nesse is in hand much more should wee doe for the Lords and if we cannot make a good meale when we haue a worldly matter in hand much lesse should we dwell vpon our dishes when the glory and honour of God calls vs from them Q. What learne wee by this A. That their sinne is very great who being content to rise early all the rest of the weeke yet giue themselues to sloth and sluggishnesse exceedingly vpon the Sabboth day bewraying thereby their prophane and worldly minde that they carry more good will to their owne businesse then they doe to the Lords Q. What are the priuate duties of the Sabboth after we haue beene at Church A. A ioyfull thanks-giuing to God for the gratious and good things that we haue heard blessing the Lord in our soules that it hath pleased him to poure out his whole heart vnto vs in the ministry of the Word and to reueale those things in our dayes which many yeares haue beene shut vp and sealed from the world Nehem. 8. 12. Qu. What learne wee by this A. That as Iohn saith Reuel 5. 4. That he wept much when the Booke was sealed and no man was found to open it So men should weepe to see the Booke of God lye clasped in their Churches and no man to open it and expound it to them Qu. What is the second priuate dutie of the Sabboth A. Meditation and beating ouer by our selues that which we haue heard For this
the Scriptures to our selues not reading them as strange stories that concerne vs not But to think that we shall finde him the same God to vs in our troubles prayers sinnes and repentance which Abraham and Dauid and Iob and Iacob haue found him before vs Iam. 5. 11. Fiftly if wee insist and dwell longest vpon those places which meet most with our corruptions Sixtly if wee meditate of it afterwards and lay vp that which wee vnderstand and aske of that which wee doe not Acts 8. 34. Praying to make it profitable Qu. What is the sixt Helpe A. To reade twice or thrice in a weeke as our leisure will afford those places of Scripture which concerne our particular calling to consider with what faithfulnesse we haue walked in the duties that are there commanded As he that is a seruant to peruse those Scriptures that lay downe the duty of a Seruant and he that is a Master those places that describe the duties of a Master This will bee a great aduantage to godlinesse to haue the Lord so often calling vs and ringing dutie continually in our eares Deut. 17. 18. 19. Qu. What is the seuenth Helpe A. To be alwayes meditating on good things and set the minde on worke in holy thoughts especially to consider the cursed estate of the wicked to auoide it and the happie estate of the godly and to be heartened to the like Psal. 119. 97. Q. What difference is there betweene the state of the godly and of the wicked A. Great difference while they liue but greater when they die For the godly die like lambes they make a sweet close they fall asleepe in the armes of Christ Whereas the wicked die like hogges that goe grunting and whyning to their death so they struggle for life and sticke to the world and are loth to die Numb 23. 10. Q. What is the eighth Helpe A. To make an holy vse of our Troubles to remember they are as whippes in the hand of God to scourge vs home to him Psal. 119. 67. Qu. How is this declared A. By a Similitude For if a sheepe runne from his fellows the sheepheard sets forth his dogge after him yet not meaning to weary the sheepe but to hunt him home to the flocke againe So when we wander astray away from God the great sheepeheard of our soules sets out his dogge after vs sometimes pouerty sometimes sicknesse sometimes dearth of corne to chase vs from our sinnes and to driue vs to God againe Qu. What is the ninth Helpe A. To bring our selues oft in rememberance of the vowes and couenants which we haue made with God and to call vpon our selues for the performing of them For if it be dishonest to breake with men how much more if wee shall not keepe touch with God Psal. 66. 13. 14. Q. What is the tenth Helpe A. To vse the company of the godly that we may bee the better by it Psal. 119. 63. Q. What good is gotten by it A. First Wee are thereby prouoked to bee like them As Saul a wicked man falling into the company of the Prophets and seeing how godly they spent their time was made ashamed of his owne life and began to prophesie with them 1. Sam. 19. 24. Secondly we haue our benefite in all their gifts wee are the wiser for their wisedome and their zeale kindles ours as one candle lights another Prou. 13. 20. Thirdly we are therby kept in some compasse and our corruptions nipt in the head that they dare not stirre Iosh. 24. 31. Fourthly we fare the better many times for their sakes God reuealing that to them which he would not haue done to vs 2. Kings 3. 14. Qu What is the eleuenth Helpe A. To withstand and auoyd all the lettes which may stop and hinder vs in our Christian courses be it pleasure or profite or company or friend away with euery thing that may hinder vs from Christ Math. 5. 29. Q. What is the last Helpe A. To bring this to euery dayes practise that our whole life may be nothing else but a walking with God and a continuall iourneying towards our heauenly home 1. Tim. 4. 7. Q. What is required in the daily Practise A. First a certaine Preparation to the day and then the holy spending of the day it selfe Q. Why is the Preparation needfull A. Because as a man in time of a common plague taketh somewhat in the morning next his heart to keepe out the infection So the world being mightily poysoned with sinne the Christian must lay some good thing next his heart else euery thing that he deales in will infect him Psal. 119. 148. Q. What is the first thing wherewith wee must begin the day A. Wee must seeke to awake with God to haue our mindes running on him as soone as we looke vp For wee cannot awake so soone but with Gods Blessing and Gods Mercyes be vp afore vs And therefore let God be in the beginning of our thoughts and let him haue the first place in the day Marke 1. 35. Q. What are wee then to consider of A. That wee haue slept more sweetly vnder the Lords defence then if we had had Iron walls and Brazen doores to defend vs When we were fast asleepe and could not watch our selues then the Lord watched ouer vs and he set a guard of Angels to keepe vs. And therefore seeing we haue rested with such safetie vnder Gods defence let vs thanke him for his mercy and seeke to diue vnder the wing of the Almightie and to goe shadowed with the hand of his protection all the day Psal. 17. 8. Qu. What are wee to consider else A. That we rise the seruants of God as wee went to bed and therefore that wee must spend the day in his seruice not in doing what we list but in performing those duties that hee requireth For seeing this is the cause why we were borne and why God lets vs liue here in this world that wee may serue him Wee are to thinke euery morning when we rise that God lets vs liue one day more but to haue one dayes seruice more at our hands and if he let vs liue another day it is but to haue another dayes seruice at our hands Therefore as our seruants get vp to doe our businesse so must we rise to doe the Lords 1. Cor. 15. 34. Qu. What are wee to doe then A. Then we are to take a view of our worke to cast in our heads what are the dayes wherein we must spend the day The consideration of our owne state and calling will soone lead vs to this For many times we are to thinke I am a Christian and therefore I must spend this day like a Christian I am a Father and therefore I must peforme the duties of a Father I am a Preacher or a Master or a Seruant c. Luke 14. 28. Q. What learne wee by this A. That it is not possible for
like vnto a man that hath been deadly sicke and now is so on the mending hand that he is peraduenture able to creepe abroad with a staffe yet not able to do the tenth part of the businesse that he sees he should and at sometimes was wont to doe Thus it is with the best of vs all whilst we liue here though the Kingdome of Christ be come amongst vs yet had wee need to pray that it may more and more come into our hearts that we may feele the strength and vigour of it to our endlesse comfort and full recouery of our health in Christ. Yea great reason there is why wee should thus pray for the Kingdome of Christ being that no Kingdome is comparable vnto his there being as much difference betwixt the Kingdome of Christ and other Kingdomes of the world as there is betweene Heauen and Earth and that for diuers respects First In regard of continuance for earthly Kingdomes howsoeuer they begin in glory yet by and by both Lord and Crowne and Scepter withall their glory falls into the dust But Christ is a King for euer and although he once ware a Crowne of Thornes vpon earth yet now he hath a Crowne of glory in Heauen and is in possession for euer Of whose Kingdome there shall be no end as it is Luke 1. 33. Secondly In regard of the saciety of his Kingdome For other Kings haue but rule ouer the bodies goods and liues of their subiects at the farthest But Christ he rules and gouerns the very hearts of them and inclines their wills to effect spirituall graces wherein the Kings of the Earth can neither satisfie themselues nor their subiects Christ will giue vs Crownes and make vs Kings also Thirdly In regard of the right and Iustice of it For though other Kings being sinners themselues can bee content to tolerate much sinne and prophanenesse yet Christ is so righteous and so iust a King that he will tolerate no sinne or iniustice whatsoeuer no not in Kings themselues of whom it is said Isa. 32. 1 2. Behold a King shall reigne in righteousnesse and Princes shall rule in Iudgement Fourthly In regard of the fruit and commodities of it for other Kings receiue Tribute from their Subiects but Christ giues a thousand things more then hee receiues he takes away death and damnation with his left hand and giues vs life and saluation with the right hand so both hands are full of blessings and store vs abundantly to the supplying of all our wants Fiftly In regard of administration and imployment of it for other Kings after they haue entred into their Kingdomes commonly sit still goe little liue at ease or at least seeke by all meanes they can to maintaine the pleasures of their liues and giue themselues to quietnesse But our Sauiour Christ doth most mightily rule and gouerne all things for tho good of his seruants watching ouer them to do them good night and day at all times and in all places preuenting them with mercies and working all his workes for their good great reason it is therefore that we should pray for the comming of his Kingdome Yet we must further know that we doe not onely pray for the Kingdom of grace but also for all good means conducting and leading vnto it for euery thing that may incite and helpe to the Kingdome of grace amongst vs. As for good Magistrates Ministers a pure right vse of the Sacraments holy discipline of Christ in the Church for the good gouernment thereof and for euery thing that may further this great worke of God amongst vs. So 1 Tim. 2. 1. Saint Paul wils that Prayers be made for all men and for Kings and Princes and for all that be in authority That vnder them we may liue a godly peaceable and a quiet life And Christ himselfe Matth. 9. 38. commands prayers to bee made vnto the Lord of the Haruest that he will send forth labourers vnto his haruest So you see it is our duty to pray for all the meanes which may aduance this Kingdome Worldly men can say they desire that the Kingdome of Christ may come though they care not a rush for Heauen or newnesse of life for the Word or Saints or Ministers or Holy orders of Christ without which there can be no Kingdome of Christ amongst vs. It was not onely a tyranny in Pharaoh to take away the straw from the people but also when hee had so done to require of them the whole tale of Bricke as formerly So it is the madnesse of the world they take away the Word and the Sacraments the holy gouernment of Christ and when they haue thus done yet they thinke to haue their whole tale of Bricke as much Patience Loue Humility Faith Obedience Sobriety Temperance and the like as if all these gracious and good meanes were entertained amongst them But wee must remember what the Scripture saith Where there is no vision there the people perish Therefore whensoeuer wee settle our selues to remaine any where as little Isaac said to his father when they went vp to the Mount Moriah Behold the wood and the fire but where is the offering So should we say wheresoeuer we goe to dwell Loe here is a Church good ayre a good house meanes enough to increase wealth but where is the Preacher and the meanes of grace for the saluation of our soules Vse Therefore seeing we ought and must pray Thy Kingdome come Let vs pray vnto God often that he would rule and raigne in our hearts so by his holy Spirit that sinne may no longer rule vs nor wee bee ruled by our selues but that God would rule and guide vs in all our wayes so that in all things we may be ready to submit our selues to the holy gouernment of God as Saint Paul writes That the peace of God may dwell in our hearts plenteously and with Dauid that God would guide vs vnto the day of death and then this will bring great ioy vnto vs as Zephaniah speakes when the King of Israel is in the midst of vs then we shall see no euill And withall let vs often remember to pray that there be no want of gouernment but that God by himselfe may rule and reigne in vs that though the world loue loosenesse and cannot endure this kingdome yet we may be plyable and yeelding to be ruled by it For as the blind-man is best and safest whose eyes being shut followes his guide so is euery Christian when they disclaime their owne wit reason and wisedome and are ruled and guided by God in all things Yea the people of God neuer thinke themselues better then when they be vnder the gouernment of God and submit wholly to his will and in so doing let vs not be discouraged for our weakenesse and wants for if we indeuour to doe this sincerely grace which at first in vs is like seed because it must
St. Paul confesses 2. Cor. 12. 7. And lost I should be exalted out of measure there was giuen vnto me a pricke in the flesh c. for though wee be in the state of Grace and may presume of many comforts and priuiledges belonging to our election yet lest wee be puffed vp and ouer presumptuous with opinion of the state wee are in the Law can keepe vs downe and make vs looke vpon the blacke feet of our frailtie and corruption as if wee were still vnder the curse of God It is read of the Peacocke that in the midst of her pride and spreading of her glorious tayle all is suddenly abated vpon the casting her eyes vpon her blacke feet So loc the proudest boaster of his owne righteousnesse or the priuiledges of a Christian looke downe vpon his sinnes which the Law may shew him and hee will quickly hang downe the head and bee deiected in countenance Vse of the Law 2 The second vse of the Law to a man Regenerate is To keepe him fast vnto Christ as the onely meanes of his saluation for the Law doth not onely shew vs that wee bee seruants of sinne and â—oes vnto Christ but euen then when wee are in the state of Grace and subiect to many temptations that yet wee are in a fearefull plight yea the Law shewes vs plainly that wee are vnder sinne and so sinners and subiect to the condemnation of sinne then is there no other refuge but to flie vnto Christ and keepe fast vnto his Promises and Passion Merits and Redemption that so the soule may still from his high perfections fetch matter of supply continually vnto her owne imperfections Vse of the Law 3 A third vse of the Law is To bee a marke vnto vs for a godly life for Directions to liue according to the will of God as the Prophet Isaiah in many places shewes and Dauid Psal 119. Lex tua lucerna Pedibus Thy Law is a lanterne to my feet c. as if wee were to bee lighted and directed in our way Obiect But are wee not free from the Law Answ. I answer wee are free from the burden and vengeance of the Law but not from the obedience so farre forth as it is a patterne for our liues and wee are bound in conscience to obserue the same so neere as possibly all our indeauours can attaine vnto wherein no man shall bee blamed of comming short of the marke if his aime and leuell bee to hit it So againe wee are freed from Iewish Ceremonies and not bound to finish them as they were a burden vnto vs onely a type of Christ but where the Law tyes us to a holinesse and strictnesse of life where it shewes vs what sinne is and the deformitie of the same or what is pertinent to saluation wee are bound to obserue and make it a patterne for our liues so then the Law not only driues vs to see our sinnes but to acknowledge them as 1. Iohn 1. 9. If wee acknowledge our sinnes hee is iust and faithfull to forgiue vs our sinnes and cleanse vs from all iniquitie There is then a necessitie of leading a holy life for all such as looke for that blessednesse to come this lesson the Law must teach and direct vs and guide vs in the way For as a man who hath a long iourney to goe and onely hath a generall knowledge of the place where hee must rest and abide had need of particular directions to bring him thither with more safetie and lesse perill and danger So fareth it with vs in this world wee can all say wee must goe to heauen but cannot leade a holy life which must bring vs thither nor know wherein it consists vnlesse the Lawe teach vs and shew the way to practise those excellent rules demonstrated for the rule and square of our life Loe then you haue seene of what an excellent vse the Law is both to the man Regenerate and Vnregenerate The next thing must bee to shew you the vse of the Gospell LECT II. THE VSE OF THE Gospell ROM 1. 16. For I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Greeke WEE remembred you the last day that to apply Christ vnto vs there must bee two works First a worke of the Law secondly a worke of the Gospell a worke of the Law to humble vs and a worke of the Gospell to comfort vs and to raise vs vp Now because these two workes depend one vpon another this is the order that the worke of the Law must alwayes goe before the worke of the Gospell First a man must be humbled by the Law before hee bee fit to be comforted by the Gospell and so whosoeuer thou bee neuer looke to finde any true worke of the Gospell till thou haue first felt the true worke of the Law till thou hast beene humbled for thy sinnes and searched thy owne estate by the bright shining lampe of the Law of God neuer looke that the Gospell will bring peace vnto thee vntill then Christ himselfe saith Luk 4. 18. that hee was sent For to preach the Gospell to the poore that hee should heale the broken-hearted that hee should Preach deliuerauce to the Gaptiues c. So that you see the Gospell must be published to the poore to the broken-hearted for till a man bee poore in spirit broken-hearted for his sinnes Christ is not sent to proclaime comfort vnto him Application It is a ground in Law Quodante sententiam datam non licet appellare a man may not appeale before sentence bee giuen or that a man bee condemned in open Court so there is no appealing vnto the court of the Gospell vntill hee bee condemned in the Court of the â—aw thus the worke of the law still goeth before the worke of the Gospell As wee see in nature that a man must beesicke before hee bee healed so before a man hath Christ to heale him hee must be sicke yea deadly sick of sinne yea of his owne sinne and then Christ will come and put his body vpon his and apply some plaister of his blood for curing of him And so whatsoeuer thou bee neuer looke for a worke of the Gospell till first thou hast felt the worke of the Law If a man haue a corrupt and dangerous sore in his flesh if hee would bee cured or preuent the mischiefe of a gangrene hee must prepare himselfe to endure both trouble paines and many other inconueniences hee must first indure the lancing of it then the cutting and squising out the filthy matter and corruption then diuers corrasiues to cut out the Vlâ—er and lastly if need bee searing and cauterising before the healing plaisters bee applyed Euen so must a man doe in the healing of his sinnes First before hee obtaine a pardon or be comforted with the hope of
but wee must bee turned from all sinne as Dauid saith Psal. 119. I haue refrained my feet from euery euill way That I may keepe thy word so that if wee turne from one sinne or from many sinnes and not from all and euery sinne it is not true repentance Ahab and Iudas turned from one sinne but not from all hee repented of betraying his Master but not of his other sinnes of couetousnesse c. therefore he fell into despaire Obiect O but there is no man who liueth and sinneth not in some sinne or other for St. Iames sayes In many things wee sinne all Vnto which it is added 1. Iohn If wee say that wee haue no sinne in vs wee doe but deceiue our selues and the truth is not in vs. How then can wee turne from euery sinne Answer I answer We must turne away from all sinne though all sinne doâ— not turne away from vs but is ready to catch hold of and follow vs so must wee deale with all sinne as Samuel did with Saul Samuel resolued to depart and went away from Saul But Saul catcht hold of him and would not let him goe So must wee depart from all sinne in resolution and indeauour part company turne backe look downe and frowne vpon all though it bee true that sin will pull vs backe catch and lay hold vpon vs stay vs against our will this much is all wee can doe whilst wee dwell in these houses of clay The fourth thing in the Nature of repentance is That wee must not onely turne vnto God as the Prophet Ieremie hath it Obiection O Israel If thou returne returne vnto me saith the Lord. I but how should wee turne vnto God Answer I answer wee must not onely turne vnto God as our Sauiour and our Redeemer for so wee turne by faith but wee must turne to him as the guider and gouernour of our liues Because many are well contented to haue God their Sauiour and Redeemer who reiect him for the guide and gouernour of their liues LECT IIII. IIII. THE CAVSES OF Repentance ACT. 11. 18. When they heard these things they held their peace and glorified God saying then hath God also vnto the Gentiles granted Repentance vnto life WEE shewed vnto you the last day the true Nature of Repentance lest any one should bee deceiued in a matter of so great moment and thinke that hee hath this Grace when indeed hee hath but a shew and shadow therof wherin wee considered foure things First that Repentance was a change in a man Secondly that it was a change of the whole manâ—…â—hirdly that it was such a change as made a man leaue and turne from all sinne Fourthly that it is such a change as turns a man from all sinne vnto God As Act. 26. 20 it is said That they should Repent and turne to God and doâ— actes meete for Repentance So that repentance is a turning vnto God By sinne a man is auerted and turned away from him by Repentance a man turnes vnto God againe as one willing to be gouerned and guided by him in all his courses for vnlesse this bee it can bee no true Repentance The nature whereof is as wee haue heard at large It remaines in the next place that wee come to treate of The causes of Repentance which are of three sorts Cause of Repentance 1 For the first The principall efficient cause is God for it is God onely who can make vs repent no man can worke it wee cannot compasse it our selues but God must worke it by the graces of his holy Spirit as Paul hath it 2. Tim. 2. 25. saith hee Proouing if God peraduenture will giue them repentance to the acknowledging of the truth Whereby hee prooues that God onely is the giuer of Repentance and no good duty can bee performed vnlesse God stirre a man vp vnto the same So acknowledgeth the Church of the Greekes Act. 11. 18. Then hath God also to the Gentiles granted Repentance vnto life And Deut. 4. 29. it is there said in Moses exhortation Yet the Lord hath not giuen you an heart to perceiue and eyes to see and eares to heare vnto this day So that God is the principall cause of Repentance A number thinke that Repentance is a worke in a mans owne power that it is like the Apothecaries Physick which a man may set in his window and take it as his stomacke serues him So they thinke that Repentance may rest vpon a mans owne will yea many presume to say that if they may haue but one houre to repent in before the day of death it is as good as though they had had a whole yeare to thinke vpon it But you see that Repentance is not in our power it is a gift a worke of God so that wee cannot repent when wee will but when God will therefore it must bee our care to take repentance when God proffers it and wills it Looke in the story of Esau. Heb. 12. 17. hee once refused it and sought it afterwards with teares but could not obtaine his father to reuerse the blessing much lesse could hee sue to God for mercy So then take heed of despising Gods mercy for if a man will not take repentance when God offers it hee may seeke it yea seeke it with teares and yet because he despised and neglected it when it was offered vnto him hee may goe without it Therefore take notice that the spirit is willing to worke life in thee and breed good motions therefore doe thou take heed to cherish these good motions of repentance holy thoughts and resolutions lost when thou wouldest haue it thou be refused The Papists who hold the doctrine of Free-will say that if God make a motion of Repentance it is in a mans owne power to repent or not to repent as if a man should shew a horse a bottle of Hay that it is without doubt that by and by hee will runne after it so say they let God make but the motion by and by man by the power of his owne Free-will will runne to imbrace it but the truth is such is the estate of a sinner that hee is in a worse estate then a beast For to come to their owne comparison of a Horse and Hay First hee must haue eyes to see the Hay for if hee see it not he cannot be hastie to runne after it for Coeco nulla cupide Secondly he must haue an appetite and stomacke to care the Hay which if hee haue not hee will not bee hastie to runne after it or haue a desire to eate it Thirdly besides his eyes and stomacke hee must haue strength and iollitie or else hee will neuer rise and runne after it for although there bee eyes to see and a desire to bee satisfied yet if there be no strength to rise and catch it hee is neuer the better Now say that all these three bee in a horse yet none of
how willing and how ready hee was to receiue him So it is with euery sinner so soone as hee returneth home to God the Lord is presently readie to receiue him and to forgiue all that is past The Fourth is That one day wee shall dye and know not how soone when if wee die without Repentance wee must be damned for euer Therefore this should make vs repent and turne vnto God I remember the meditation of a learned man saith hee The estate of a sinner is like a man trauelling or going a iourney and as hee went hee fell into a pit full of snakes toades and serpâ—nts in the mouth of which pit there was a tree a bough whereof as hee fell hee catcht hold of and did hang thereby at the roote whereof there was a leane and hunger-bitten beast that euery day did gnaw to pull it downe which beast is death which seeing one day it will gnaw the roote in peeces it shewes what need wee had of Repentance LECT V. V. THE TIME OF Repentance HEB. 4. 7. To day if you will heare his voice hardon not your hearts WEE spake the last day of the Causes of Repentance First of the Efficient Cause which is God Secondly of the Instrumentall cause which is the preaching of the Word or the Gospel Thirdly of the Furthering or helping causes which I said was The mercies of God the Iudgements of God our owne considerations Now the next thing wee are to speake of is The Time of Repentance for it is in vaine to know what wee haue to doe if wee deferre to doe it in due time or take exception to the time as you see the Iewes did when they were called vpon to build the Temple after their returne from the captiuitie Hag. 1. 2. This people say the time is not come the time that the Lords house should bee built So for vs to say the time is not yet come wherein wee should repent but if God tooke it ill that they should put off the building of a materiall house what will hee say vnto such as deny the building vp of their soules to life euerlasting But such is the depraued nature of man that when wee should seeke God and reforme our selues wee take exception to the time yea when wee are pressed vnto this dutie by a godly Minister wee are readie to cry out with the deuills against Christ Math. 8. 29. Art thou come hither to torment vs before our time The reason of this delay is because if wee haue serious and sad thoughts of repentance wee thinke and conceiue that we haue true repentance indeed But wee must not so deceiue our selues to say I haue thought so I had a purpose to repent and doe the duty c. But to come to The time of Repentance it may be considered 1. Generally 2. Particularly The Generall time of Repentance is the Time of this life for there is no repenting when a man is dead Therfore here are two rules in the Generall First that this whole life is the time of Repentance Secondly that after death it is a worke cannot be done Therefore let no man presume of further mercy then he is able to call for which is in the time of this life All the Scripture is cleere for this as Iohn 9. 4. I must worke the worke of him that sent mee while it is day the night commeth when no man can worke So Gal. 6. 20. As wee haue therefore opportunitie let vs doe good vnto all and Eccles. 9. 10. Whatsoeuer thy hand findeth to doe doe it with thy might for there is no worke or deuice nor knowledge nor wisedome in the graue whither thou goest and this wee see that as the time of doing good is in this life so is the time of Repentance and as wee can doe nothing being dead no more can wee repent being dead For this purpose Ieremie reasoneth with the people Giue glorie to the Lord your God before hee cause darkenesse and before your feet stumble vpon the darke mountaines And Dauid saith Psal. 39. vlt. O spare mee that I may recouer strength before I goe hence and bee no more So then if wee haue any thing to doe doe it with all thy might if thou haue to repent repent earnestly if thou haue to pray pray feruently if thou haue to heare heare diligently if thou haue to giue giue cheerefully for when thou art in the graue all opportunitie is gone all time is taken away I remember a pretty meditation of a learned man saith he As long as a murtherer is in the way to the Iudgement seate hee may make friends to compasse the matter but if the Iudge haue giuen sentence and hee bee condemned then hee may looke for the hangman for the sword and for the halter and for the darke dungeon Euen so as long as wee are in the way to the Iudgement that is as long as wee are in this life wee may labour to compasse the matter wee may make friends with God but if once wee be dead and the sentence haue passed wee may looke for the diuell and hell to seaze vpon vs and therefore saith hee my good brethren let not the time of your life passe without Repentance for death will come and the iudgement will come therefore grieue and sorrow mourne and lament whilst you haue time and liue here It is true indeed that all the wicked in Hell shall repent euery veine in their hearts when they shall see what styes and stables they haue made of their bodies by their sinnes of Idolatrie Adulterie Drunkennesse Swearing and prophanenesse they shall mourne and lament and waile for it but they shall haue no benefite or profite thereby for this bond of Repentance shall be Afflictiue and Poenall it shall bee to their further increase of torment therefore if wee would haue comfort by Repentance wee must repent betimes in this life for it is better to sorrow and mourne here where wee may haue comfort then hereafter when we can haue none In worldly businesse either planting building or purchasing we make haste whilst wee liue to see all things done betimes and settled during our liues nay wee thinke it will not bee so well done as when wee our selues ouersee it And shall wee not much more regard the preparing and fitting of our selues for Heauen which cannot bee done vnlesse wee faithfully repent in the time of this life so as it was commanded to Hezekiah to settle his house in order for hee should die so are wee pressed to the duty of Repentance before wee die that in our life our soules may bee prepared for Heauen Is it not then high time for all wicked men to prepare themselues to Repentance in this life considering all hope is debarred them after death Now there be diuers Reasons why this is so that Repentance must not be put off First Because the delaying and putting off
this is but a false Rule to examine by wee should rather doe as the Apostle commands Gal. 6. 4. Let euery man prooue his owne worke c. and then he shall haue reioycing in himselfe not in another A third false Rule is When a man will examine himselfe by the speech of people and the account that the world makes of him But wee may bee in much account with others accounted a good Christian and a good liuer and yet all this be but as a shadow before God and therefore the Apostle saith Rom. 14. 4. Euery man must stand or fall vnto his owne Master for God is able to make him stand And 2. Cor. 10. 18. hee shewes no commendation ought to be built vpon vnlesse it be of God For not hee who commendeth himselfe is approoued but whom the Lord commendeth Wheresore euen as it was said of Belteshazzar Dan. 3. Thou art weighed in the ballance and found light so if wee measure our selues by this Rule wee shall be found too light in Gods ballance The true rule is a righteous Rule therefore wee must examine our selues by the Law of God euery one who wold haue a true triall of himselfe and then as the Carpenter when he hath applyed his threed and line vnto the timber by and by hee sees where it was crooked So when a man hath thus applyed himselfe vnto the Law of God hee soone shall see wherein he hath beene sinfull and faultie So this Rule God giues vnto his people Deut. 30. 2. Obey his voice according vnto all that is commanded thee Now for the heads which wee must examine all our sinnes by they be 1. Inward 2. Outward And God is the Iudge of all that is wee must examine our selues of all our sinnes committed against God and against our Brethren There is a corruption in nature in the examining of our sinnes wee deale by our selues as a false Iudge doth by an offendor examine him so slightly that one may see he would willingly saue him or that he is affraid to finde him faulty euen so in the examining of our selues at the best wee looke but at our outward sinnes being loath to search into the inward secrets of our soules to finde out the poyson and corruption of our hearts for from the heart commeth all manner of wickednesses so that the true examination must be of all our sinnes so farre foorth as by any meanes wee can come to the knowledge of them both of sinnes against the first and second Table secret or open what kinde soeuer they be Trads-men you know especially in great Cities vse to keepe a booke of all their expences of their layings out and commings in and so are often casting vp their accounts to see whether they gaine or lose in matters of the world so we should take an account of all our actions and keepe a register of them euery night we should cast ouer our accounts to see how wee haue sinned and offended God and how often how wee haue repented if we finde things to be well wee should blesse God for it and if wee finde things to be amisse we should be humbled in our soules for it thus we must labour to view all our actions as wee see God did Gen. 1. when God had made an end of his first dayes worke and so of the rest it is said Hee beheld the same and loe all that he had made was very good So should we from day to day take a view of our workes speeches and the like to see whether they haue beene good or bad The second thing in the Practise of Repentance is Humiliation for when a man hath seene that he is a sinner and lyes in sinne this is not enough but then great care must be had also to be humbled for them that is bitterly to weepe and mourne for them euen to the shedding of many teares if it bee possible So Peter did Math. 26. 75. it is said And he went out and wept bitterly c. So Mary Magdalen Luk. 7. 38. it is said And shee stood behinde him weeping and began towash his feet with teares and then to wipe them with the haires of her head So Dauid Psal. 6. 6. confesses of himselfe All the night I make my bed swimme I water my couch with my teares So we see it is a plaine case when once we haue seene our sinnes the next thing to be done is to bee humbled for them as I haue said euen to the shedding of teares which in Gods sight are so pretious and acceptable that hee gathers and puts them vp in his bottle as Psal. 56. 8. Thou tellest my wandrings put thou my teares into thy bottle all other teares fall to the ground and are to little purpose but euery teare that a man sheds for sinne that hee hath offended God he gathers these vp But alas what shall I say I doubt me not one of a 1000. of vs let tears fall in this kinde and for this cause you goe mourning and want comfort because you seeke it not the right way in godly sorrow first to be humbled and then to reioyce It is a lamentable thing that many of you be twentie thirtie and forty yeares old and yet you haue neuer shed one teare for sinne O what a lamentable case is this that Christ may now come and say to you as hee did vnto those women Luk. 23. 28. O daughters of Hierusalem weepe not for mee but weepe for your selues c. It is a good thing to weepe for Christ in regard of the paines and troubles which hee suffered and did befall vnto him as our suretie but it is a greater grace to weepe for sinne and that thereby wee haue displeased so good a God Which I take it made St. Augustine say that Mary Magdalen brought two things to Christ her oyntment and her teares and yet her teares exceeded her oyntment in sweetnesse c. Now this sorrow for sinne doth require fiue qualifications First there must be Dolor Cordis or Contritionis the sorrow of the heart or Contrition as Act. 2. 37. it is said those three thousand who heard Peter were pricked in their hearts and Psal. 51. A contrite and a broken heart O God thou wilt not despise So that this sorrow must not be outward onely with the sadnesse of the face but it must be a sorrow of the heart as Psal. 63. the Prophet complaines my soule is vexed within mee c. It is called other-where the pouring out of the heart for this is most certaine when the soule in good earnest sets to wrastle for heauen then there is no time for vs to dissemble with God Secondly it must be Dolor secundum Deum Godly sorrow which is a sorrow for sinne because it displeaseth and hath offended God as wee may reade 2. Cor. 7. 11. For behold this selfe-same thing that you
repentance or confession will serue the turne but we must take heed that we doe not wilfully or willingly forget them in such sinnes wherein a man either in body word or goods does hurt his neighbour hauing no ill intent towards him nor afterward knowing it in this case generalitie will serue But secondly some are such sins as we doe know of and such as in which we well vnderstand and remember that wee haue wronged our neighbour Now if they bee such sins as we doe not know of as I said before or be forgotten or we doe not know to be sinnes then men are not bound to confesse them for else who could be saued for a number of sins were committed against our brethren which we forget and a number of sinnes there are which we doe not know to be sins against them as 2. Sam. 21. 3 Dauid knew not how hee had offended the Gibeonites But if they be such sinnes as one doth know these wee are bound to confesse not onely vnto God but vnto the persons wronged also As Christs counsell is Luke 17. 3. Take heed to your selues if thy brother trespasse against thee rebuke him If he repent forgiue him Quest. 2 The second question is whether a man is bound vpon his repentance to make restitution of that which is taken away by vniustice Answ. To this I answer there are in this case two parties offended proportionable to which must be our practise of Repentance 1. God 2. Our neighbour And it being a rule in Iustice that the penalty must stretch as far as the fault therefore it will follow because both God and man is offended in this case that we should not only repent to God but also to men and make satisfaction for the hurt which we haue done to them For It is the Nature of Repentance to bring all things as neere as may be vnto their former estate againe Now wee know that by the sin of iniustice God is offended our neighbour is hurt wherefore by our Repentance we reconcile our selues to God and by our restitution vnto men wee make satisfaction for the hurt wee haue done them so that there must be restitution and satisfaction that wherin we haue indamaged our brother there may be addition vnto his owne For if our brother haue ought against vs God will not heare vs vntill we be reconciled to our brother by restitution and satisfaction as Christs counsell is Math. 7. 23. If thou bring thy gift to the Altar and there remember that thy brother hath ought against thee leaue there thine offering before the Altar goe thy way and first bee reconciled to thy brother and then come and offer thy offering Whereby we may see that God will not accept of any duty which we shall doe vntill wee bee reconciled to our brother Thus Exod. 22. 5. God commands that If a man doe hurt to a field or a vineyard hee shall recompence of the best of the field or of the best of the vineyard So NuÌ„ 5. 7. God sayes in such a case of trespasse And they shall confesse their sinne which they haue done and hee shall recompence his trespasse with the principall thereof and shall adde vnto it a fift part also and giue it vnto him against whom hee hath trespassed Obiect 1 Ob. 1. But what if a man bee not able Soll. Then doe what you can or may 2. Cor. 8. 12. Ob. 2. What if the parties be dead Soll. Then giue it to the next of kinne Numb 5. 8. Ob. 3. What if one know none of the kindred or can finde none Soll. Then giue it to the poore or by aduice of the Minister dispose thereof And thus wee see the sin of iniustice to bee a grieuous sin wherein a man is bound to restitution satisfaction and confession If a man haue spoken ill of his neighbour he must be sorry fo it and speake well of him again If seruants steale or purloyne any thing of their Masters they must make it good confesse their fault and restore it vnto them again if euer God bring them home to himselfe So if a man shall get away his neighbours goods by iniustice or by deceit or fraud or cousening of him God will not accept of such a man vntill hee haue made satisfaction the like may be said in forgerie oppression subornation false witnesses and the rest there must follow repentance and satisfaction or no forgiuenesse of sinnes See then what a great sinne this of Iniustice is and what a grieuous burden a man pulls vpon himselfe when he hath gathered together a great deale of ill gotten goods For when hee comes to die he is in hazard to be either a damned sinner or a starke begger And therefore it is a wofull case when Parents put and aduenture their children vpon any bad courses not caring how so they may inrich them There are a number of Vsurers which say they cannot liue otherwise and therefore they put their stocke to vse to raise some profite to themselues But let them know that these sins be sins of iniustice and therfore they must not onely repent for them but also they must make restitution and satisfaction If a man doe sin against God if hee confesse and repent God will forgiue him But if he doe sinne against men hee must not onely confesse to God but also vnto men and make satisfaction for the offence here also such are to bee reprooued who at their death make Wills committing their soules to God and their ill-gotten goods to their friends and children the high way to bring a curse vpon them let Parents beware of this error And so much for this third case LECT X. IIII. THE CASES OF Repentance The case of Teares IOEL 2. 12. 13. Therefore also now saith the Lord turne yee eâ—en to mee with all your heart and with fasting and with weeping and with mourning And râ—â—t your heart and not your garments c. HItherto wee haue spoken of Repentance with some cases thereof and some yet remaine to bee spoken of The last day wee handled the Case of Confession to men And now in the next place because the want of teares doth so perplexe many in this great work of Repentance The Lord as in this text and many other places of Scripture so exhorting vnto the same sutable vnto which is the Saints practise now and in all ages I haue therefore in the next place chosen to handle The Case of teares in Repentance that is whether euery man or woman who truely repents them of their sinnes must and doe necessarily shed teares for them The answer whereof by your patience I will lay downe in fiue conclusions The first Conclusion shall be this Conclusion 1 A man may weepe for sinne shed teares for it and yet not truely repent teares be not alwayes a true signe of true Repentance The reason whereof is because the very naturall man
the vnrighteous to the good and the bad to the pure and the polluted to him that sacrificeth and to him that sacrificeth not c. the meaning of which place is that all worldly things fall alike to all with the same condition and time to the wicked as well as the good to the Iust as to the vniust Now if all things fall alike in their liues then may some men say it may be also alike in their deaths and so wee may not by and by condemne a man that shewes little comfort at his death but if his life haue beene good he hauing walked in the feare of God shewed signes of his conuersion wee are to iudge of him according to the whole course of his life and not according to that one instance of his death for as a man that sees his fellow sit vpon a high rocke a great way from him though hee stirre neither hand nor foot nor shew any motion of life yet hee knowes there is life in him because he sits vpright there was life in him when he left him and no body came since to take away his life so in this case it is with a Christian though wee see no motion or signe of spirituall life at the instant yet because wee knew him when hee had the life of God and grace and no body since could take it from him it cannot bee wee may conclude but that it remaines still with him as 1. Iohn 3. 9. it is said Whosoeuer is borne of God doth not commit sinne for his seed remaineth in him neither can hee sinne because hee is borne of God The godly in this case are said not to sinne because they are preserued from sinning totally or finally a holy seed remaines in them which breakes forth into repentance for all and the least sinnes and because the Lord imputeth not their sinnes vnto them so as they shall doe nothing which shal impeach their saluation So that if a man haue liued well wee hauing seene the effects of Gods holy Spirit in him wee are not by and by to condemne him though hee expresse and feele small or no comfort when hee comes to die Now there bee three Causes why the people of God or a particular Christian may die with little or no comfort feeling of Gods fauour and yet haue truely repented 1. The cause may be in nature and then it is either by reason of 1. The Complexion or 2. By Reason of the Extremitie of the Disease 2. For neglect of Grace 3. Because of their indisposition at the time of Death These be the three causes why many of Gods people finde little comfort in the houre of death First by reason of their complexion for grace doth neuer abolish nature but onely tempers and mortifies it Indeed the nature of Grace is to abolish sinfull affection in man but naturall affections it abolishes not onely orders and keeps them within bounds and measure as wee see in the two Kine who carried the Arke there was a naturall affection in them which made them low as they went 1. Sam. 16. 12. and there was also a power of God seene ouermastering nature which made them carry the Arke vnto the place which God had appointed thus Grace orders onely but destroys not nature it qualifies and directs it making it a seruant in all things So obserue of what constitution a man is before Regeneration and you shall finde him of the same after conuersion If melancholie before hee will bee melancholie after if chollericke the same after Hence it is that the very best men may shew a great deale of difference betwixt what they were in life and in the time of death for if a man be chollericke by nature if formerly hee haue beene hastie and rash this man though a sanctified man and the deare childe of God may yet vnlesse a great deale of grace with strength of iudgement ouermaster nature shew much impatiencie touchinesse way wardnesse when hee comes to die So if a man haue beene of a melancholie disposition of a sad speech or few words in his life though excellent in grace this man if not ouermastered by grace for his life is not able to shew himselfe cheerefull and comfortable when hee comes to die On the other side if a man be of a sanguine complexion and so by consequence light and merry this man although hee haue beene a vilde and a loose liuer yet hee may shew himselfe comfortable at the day of death when yet this comfort may be not a worke of grace but of meere nature Thus when wee see a man distrust himselfe in the day of death wee may set our selues from his owne disposition to comfort him for in some complexions one may come to die comfortably though one want grace and in some there may be a lumpishnesse and discomfort and yet haue a warrantable end Therefore if wee would iudge rightly of any at the day of death wee must consider of what complexion they are and so deale iudiciously with our comforts and threatnings As if wee poure a glasse of wine amongst wine it tastes onely of wine but if wee poure it into a glasse of water then though the wine bee predominant yet there will be a tange and taste of water euen so when the grace of God is infused into our hearts though that bee predominant yet there will bee a tange and taste of nature in this life which is one cause why Gods children die sometimes vncomfortably Secondly another reason in Nature may bee Because of the violence of the Disease for there bee some diseases in nature which worke more furiously vpon the spirits then others doe as a man hauing a great blow vpon the head may bee so stonied and amazed with the same that for the same time hee may not know what hee speakes or doth euen so a holy man may be so diseased for the time and distressed with the extremitie of his paine that hee may breake forth into rage and passion hee knoweth not what as it is said of Moses Psal. 106. 33. That they did vexe his spirit and prouoked him so that hee spake vnaduisedly with his lipps So Dauid saith of himselfe Psal. 31. 22. For I said in mine haste I am cut off from before thine eyes c. So that through extremitie and vehemencie of passion a good man may breake out into things vnseemly all which tendeth to this that a good Christian may die of so strange a disease of the Fluxe burning Ague Stone Conuulâ—ion when either the choller shooting vp into the head or the disease working furiously vpon the tender vitall parts the partie may die strangely hee may talke idly crieout through the extremitie of his paine hee may haue his face and his mouth pulled awry c. and yet for all this bee the deare childe of God and vndoubtedly saued So one may die of an Apoplexie or
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