ESSEX DOVE, PRESENTING THE WORLD WITH A FEW OF HER OLIVE BRANCHES: OR, A taste of the Works of that Reverend, Faithful, judicious, Learned, and holy Minister of the Word, Mr. JOHN SMITH, late Preacher of the Word at Clavering in ESSEX. Delivered in three several Treatises, viz. 

1 His Grounds of Religion.  
2 An Exposition on the Lord's Prayer.  
3 A Treatise of Repentance.    
UPRIGHTNESS hath BOLDNESS.  1 TIM. 3. 16. 
And without Controversy, great is the Mystery of godliness, God manifested in the Flesh, justified in the Spirit, seen of Angels, Preached unto the Gentiles, believed on in the World, received up into Glory.  
LONDON, Printed by A. I. for George Edwardes, and are to be sold at his house in the Old Bailie, in Green Arbour, at the signe of the Angel. 1629.   

TO THE RIGHT HONOURABLE, THOMAS, Lord COVENTRY of ALESBOROUGH, Lord KEEPER of the Great Seal of England, and one of his Majesty's most honourable Privy Council, etc. And to his Right Honourable and Noble Lady, ELIZABETH, etc. Lady COVENTRY, all happiness.  
Right Honourable:  
AS there is nothing which doth more beautify and adorn this great admirable frame of Heaven and Earth, than the wonderful variety of those rarities, created in and about the same, in so many subiiects of diverse kinds of things, whereof they subsist. So amongst those varieties, nothing is so wonderful as the several gifts proceeding from that. All-quickening Spirit of God: which as at first, It moved upon the waters, cherishing, upholding, and quickening that rude, undigested great formelesse lump, until by Divine power, it had animated that, and all things therein contained, setting them in their most beautiful forms; breathing, as natural life in man, so, at length a more abounding spiritual life, which should vent and diffuse itself in so many thousand several gifts and excellencies, as (in a manner) there are several Christians: especially in the Ministers of the Word: whose lips, as they preserve knowledge, so have they their several abilities, some to cast down, raise up, entreat, persuade, convince, instruct, threaten, insinuate, reform, illustrate, explain, open, divide, and convey truths to the several capacities of their hearers. In which the Author of this Book (a man well known to your Honours) being so excellently sometime adorned with a compound of these and many more gifts, (in most whereof he excelled) that the memory of so pious, painful, and learned a man of God might not be forgotten, I adventured to shroud this book under your Honour's wings of protection, to receive some lustre and countenance by your favour, clearing the obscurity thereof, in place of the curious hand of the most worthy Author now dead: who as he was, and his Name and Fame (I hope) yet is and ever will be precious in your sight; So I hope the Relation he sometime had with some of yours, and estimation from you, would purchase me easily a pardon for this intruding boldness, whereby I have assayed to declare myself ever,  
Your Honours in all humble duty bound, I. HART.   

To the Reader.  
I Know not what Apology to make for myself, that now in the copious multiplicity of Treatises of this nature, I should yet thrust forth more, as though I could be a poor means to bring unto thee any new matter, which by some former Worthy had not been said before. And surely, this had almost discouraged me, until I called to mind the speech and counsel of a Right Reverend Father of the Church, (yet alive) which was, That if a thousand several men had all written on these several subjects: yet he could wish them all Printed. For (said he) though all do agree in the main, yet should we see a different carriage of elegancy and variety of the same spirit in the diverse distributions, amplifications, and prosecutions of the same subject; Whereby (at least) this profit would come, that the soul might now and then be ravished in the admiration of the rarities of that Wonder-working-spirit, which so diffuseth itself in choice of excellent abilities (all exquisite and diverse) among such multitudes of several men. This with the delight I took in reading, trimming and writing them out (with very much ado) together with the desire I had to do some poor service to the Church, and perpetuate the memory of the All-deserving, most worthy, and learned Author (sometime my dear friend) emboldened me to venture them unto thy view: at the request of his sometime dear Wife and Executrix. I beseech thee therefore, favourably, to censure what is done, accepting the same in good part, from him who choosed rather to present thee with a few Crumbs which fell from this Holy man's Preaching: then altogether bury in silence with him, his Words and Works. True it is, he wrote an infinite, intricate exceeding small abreviated hand: out of all hope and possibility to be read (a fault yet incident to too many good Preachers, whereby they rob Posterity of their Labours) by reason whereof, these three Treatises (mangled as they are) were, with much ado, by a painful Writer, and other helps, fetched (as it were) out of the fire, and so brought to this imperfect perfection. The former two by him were never intended for the public view: only that of Repentance, with his own Epistle, he had appointed for the Press, at our earnest entreaty, but left it unfinished to his mind. Therefore if therein thou findest any thing pleasing for thy good: and so canst measure Exungue Leonem: judge, if the Echo of his voice, the traces of his footsteps, be such in scattered unperfect Notes; what were those sweet and Excellent Strains of Learning and Piety, wherewith he was most Plentifully endowed, and wherewith this Book had been more abundantly stored if his exact curious hand had limned it out for this use. Much more I might say of him, but why should I? seeing it were but to extenuate the worth of such a shining and a burning Lamp, by labouring to express, that which was unexpressable, and which my ignorance was never able to reach or search into. Only my request unto thee now is, to forgive my weakness, and those mangling mistake, which (by my ignorance and want of judgement to dispos● aright) are found therein: assuring thyself I meant well, though I could not reach the Altitude of the Author as I wished; nor amplify his brevity's (as not daring to meddle with Apelles unfinished Picture:) which great favour shall bind me yet further to aim at thy good: remaining in the mean time,  
Thy servant in Christ jesus, I. HART.   

An Alphabetical Table to this worthy Work: Wherein we would entreat the Reader to take notice of this one thing, to wit, that this Book is divided into three several Treatises, and therefore the Table is made accordingly, as for instance, where you see T. 1. that stands for Treatise 1. T. 2. that stands for Treatise 2. T. 3. for Treatise 3. And P. stands for the Page, of that first, second, or third Treatise.  

A.  
ADoption, How we are adopted, Treatise 1. Page 19 The fruits of Affection. ibid. etc.  
Adoption, with what affection we must pray. 1 T. 2. p. 17. 18.  
Afflictions, how to be patient in affliction, T. 1. p. 44.  
Almighty, of God's Almightiness, T. 1. p. 79. the use of it, 80.  
Amen, what it signifies and contains in our Prayers, T. 2. p. 141.  
Angels, how they do Gods will, T. 1. p. 116. T. 2. p. 68, 69. etc.  
Anger, whether we may be angry, T. 1. p. 34.  
Apparel, how to be sober in apparel. T. 1. p. 31.  
Application, of the application of the forgiveness of sins to a man's own self. T. 1. p. 104.  
Armour, the parts of a Christians Armour, T. 1. p. 72.  
Ascention, of Christ's Ascension with many circumstances thereof, necessarily to be known. T. 1. p. 91.  
Assurance, whether a man may be assured of his salvation. T. 1. p. 76. whether we may not be deceived in our assurance, T. 1. p. 77.  
Attention, it ought to be in our prayers. T. 2. p. 141.   

B.  
Baptism, whether children may be saved without baptism, T. 1. p. 130, 131. whether it be lawful for a private person to baptise or no, T. 1. p. 131. the pretended necessity, ibid. etc. why there are two signs in the Lord's Supper, and but one in baptism, T. 1. p. 137.  
Bargaining, how our love to our neighbours is showed in it, T. 1. p. 39 40.  
Believe, what it is to believe in God, T. 1. p. 75. vide Faith.  
Blood, the resemblances between Wine and blood in the Lord's Supper, T. 1. p. 137. how the Wine is the blood of Christ, T. 1. p. 138. how Christ's blood was shed for many, T. 1 p. 140 the benefit of it, ibid. etc.  
Bread, of that Petition, Give us this day our daily bread, T. 1. p. 117. What is meant by bread, ibid. etc. T. 2. p. 97. many other necessary questions concerning it, T. 1. p. 117, 118 119, 120.  
Of Bread in the Lord's Supper, T. 1. p. 133. etc. why we pray for bread, before remission of sins, T. 2. p 77. why we pray for bread, having 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 unlawful, t. 2. p. 87. daily bread what it should teach us, T. 2 p. 90.  
Burial, of Christ's 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 he wrought it, ibid. by what means we receive Christ, T. 1. p. 8. how he doth save us from the punishment of sin, T. 1 p. 82. why 'twas necessary that Christ should be God. T. 1. p. 84. how he may be said to be the ONLY Son of GOD, ibid. why he is called a Lord, t. 1. p. 85. how he was conceived by the Holy Ghost, ibid. why 'twas needful that Christ should be Man, ibid. of Christ's humiliation and glorification, T. 1. p. 86. etc. of his being crucified, T. 1. p. 87. of his death. 88 of his burial 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 believe concerning it, T. 1. p. 100 why holy, ibid. etc. why Catholic, ibid. the marks of it, ibid. etc. the Popish marks of it, T. 1. p. 101. the benefits that God bestows 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 help to an holy life. T. 1. p. 69  
Conference, its end, T. 1. p. 51.  
Confession, whether in repentance, man be bound to confess his sins to men, T. 3. p. 110.  
Consideration, It is an helping cause to repentance, T. 3. p. 45. which consideration, must be of four things. ibid. etc.  
Coveteousnesse, 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.  
Crucify, of Christ's being crucified, T. 1. p. 87.  
Cup, the Cup in the Sacrament, whether to be administered to all or not. T. 1. p. 138.   

D.  
DAy, how we are to spend both Sabaoth and week days T. 1. p. 72, 73, 74.  
Death, of Christ's Death, T. 1. p. 88 with many circumstances thereof. p. 89▪ 90. whether a man may pray for his own Death, T. 1. p. 114. of the death of christ, whether any forget it. T. 1. p. 136. how a man may desire his own death, T. 2. p. 54. That a man may truly repent, and yet show but little sign of it at the day of death, T. 3. p. 138. their causes. of it, T. 3. p. 140, 141. the general 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 us for death, T. 3. p. 150, 151, etc. Preparation for death stands in fine things, T. 3. p. 152, etc. there must be an holy disposition in death, T. 3. p. 162. which stands in six things, 162, 163. etc.  
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, five 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 Lord's Prayer but one Petiti on for earthly things, & two for heavenly, T. 2. p. 94, 95.  
End, of desiring the end without using the means, T. 2. p. 32.  
Estate, what it is in ourselves, t. 1. p. 15. what in Christ, t. 1. p. 15  
Evil, of all evils, the evil of sin is the greatest, T. 2. p. 127. what use to make of it, p. 128, 129. we desire to be delivered from three evils, 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 upon which we must examine, T. 3. p. 72, etc.  
Excess, against it, T. 2. p. 84, 85   

F.  
FAlling, vide relapse of falling damnably, T. 3. p. 92. cautions, ibid., etc. of the comfort which a man may have of falling into sin after repentance, T. 3. p. 95. whether a man falling into the same sin again, after repentance, may be renewed, Affirmat. T. 3. p. 97 but not so easily as others, T. 3. p. 98. 100 objections against it, T. 3. 101.  
Father, of God the Father, T. 1. p. 78. wherein we may finde God a Father, T. 1. p. 105.  
Faith, what it is, T. 1. p. 17. its kinds, and means to be get it, ibid. the fruits of it, T. 1. p. 18 how justified by faith, ibid. the difference between historical and justifying faith, T. 1. p. 76 how a man may know that he hath faith, ibid., etc. 77. means of strengthening our faith, T. 1. p. 106. two grounds of faith in prayer, t. 2. p. 19, 20, 21. three Acts of faith, T. 3. p. 23. the faith that a Christian man must dye in consists in three things, T. 2. p. 163.  
Of the fear of God, T. 1. p. 27, 28. what it will work in us. ibid. etc. 28. how we may settle it in our hearts, ibid. we must pray with fear, T. 2. p. 23.  
Feast, how lawful, T. 1. p. 30  
Fellowship, what fellowship we have with Christ, t. 1. p. 102, 103. wherein it stands, ibid.  
Forgiveness, what we are to believe, concerning it, t. 1. p. 103. how to apply it to a man's self, T. 1. p. 104. of the Petition of forgi●●nesse, T. 1. p. 120, 122. the instruction and consolation we have by this Petition, T. 1. p. 122, 123. that we have all need of forgiveness, t. 2. p. 109 that forgiveness is a most excellent mercy, which all should seek for, T. 2. p. 106. why so few seek for it, T. 2. p. 108. the extent of the Petition of forguinesse, T. 2. p. 109. the time of ask it is daily, ibid. the condition of forgiveness, what, T. 2. p. 112, 113, 114.  
Freewill, against Popish freewill, T. 3. p. 39   

G.  
GLory, the glory of God is the first thing we should desire in our Prayers, T. 2. p. 30. reasons why we may pray for the kingdom of glory. T. 2 p. 51. 52.  
God, how known, T. 1. p. 1, 2, What he is, T. 1. p. 2. that we are to conceive of him by his properties, T. 1. p. 2. the use of God 4 properties, T. 1. p. 4. how many persons there be in the Godhead, t. 1. p. 7. et 78. that he is Almighty, T. 1. p. 79. why a Creator, T. 1. p. 80, 81. how God is our Father, T. 1. p 108. of God's Name, T. 1. p. 110. why we must pray to God only, T. 2. p. 15.  
Godliness, how necessary to salvation, T. 1. p. 23. how to begin a holy life, ibid. furtherances thereto, T. 1. p. 24. the points of godliness, what, T. 1. p. 43 what difference between the state of the godly, and of the wicked, T. 1. p. 68  
Gospel, what it is, T. 3 p. 13. the main thing promised in it, ibid. two uses of it, ibid. etc. the difference between the Law and the Gospel, T. 1. p. 16.  
Grace, it is to be nourished, T. 1. p. 66. impediments of grace, T. 3. p. 57 how a Christian may grow in grace, T. 3. p. 194 195, 196.  
Grow, of growing in the grace of repentance, Treat. 3. p. 183. how a Christian may grow in grace, T. 3. p. 194, 195, 196.   

H.  
HAllowing, of the Petition, Hallowed be thy Name, T. 1. p. 110, 111. Gods Name hallowed of us, three ways, T. 2. p. 33. three things helping hereunto, T. 2. p. 35. 36.  
Hair, whether lawful for men to wear long hair, T. 1. p. 31.  
Heart, what a man must do to reform the heart, T. 1. p. 26. what we must first plant in it, T. 1. p. 27. how we must bring our hearts in love with God ibid.  
Holy Ghost, vide Spirit, what we believe concerning the Holy Ghost, T. 1. p. 95. what he worketh in us, p. 96. how a man may know whether he hath the Holy Ghost, ibid.  
Husbands, their duties towards their wives, T. 1. p. 53, 54.  
Humiliation, what it is, and how to be performed, T. 3. p. 73.   

I.  
INward, what a change repentance maketh in the inward man, T. 3. p. 31.  
judgement, of the judgement day, T. 1. p. 93. the circumstances thereof, T. 1. p. 94, 95. whether all wish for 〈◊〉. T. 1. p 114 the judgement of God is an helping cause of repentance, T. 3. p. 44.  
justice, wherein the justice of God appeareth, T. 1. p. 4. how it stands with his justice, that the godly are commonly in worst estate, T. 1 p 4  
justification, how we are justified by faith, T. 1. p. 18. how declared, ibid. etc. that to the grace of justification we must join sanctification, t. 2 p. 120.   

K.  
KIll, how to kill sin, T. 1. p. 25. Kingdom, of that Petition, Thy Kingdom come, T. 1. p. 111. its dependence with the former, ibid. God's Kingdom twofold, T. 1. p. 112. what we pray for in it, ibid. & T. 2 p. 40. the evils that we pray against in that Petition, T. 1. p. 114. the impediments of the coming of Christ in others, T, 1. p. 41. and in ourselves, T. 2. p. 42. a definition of the Kingdom of grace, T. 2. p. 43. how the Kingdom of grace is already come, T. 2. p. 44. the excellencies of this Kingdom of grace before all others, T. 2. p 45. a further scope of this Petition, thy kingdom come, T. 2. p 46. two ways by which the Kingdom of God may come to us, T. 2. p. 52, 53.  
Knowledge, of the knowledge of God, what, T. 1. p. 28. Its parts, with the uses thereof, ibid.   

L.  
LAw, what there must be in us to have the Law effectually to work upon us, T. 3. p. 1. the Law of a fourfold use to an unregenerate man, T. 3. p. 3, 4, 5. three uses of it in a regenerate man T. 3. p. 7. the differences between the Law and the Gospel, T. 3. p. 16, 17. the uses of it, ibid.  
Life, how a good life is needful to salvation, T. 1. p. 23. where to begin a godly life, ibid. furtherances thereto, T. 1. p. 24. of the well-ordering of our lives, T. 1. p. 29. helps to an holy life, T. 1. p. 66, 67, 68 of our daily practice in our life, T. 1. p. 70, 71. of everlasting life, T. 1. p. 106. etc.  
Love, how we must bring our our hearts in love with God, T. 1. p. 27. how love should be showed, T. 1. p. 34. the points of inwards love, ibid. etc. how our love in words should be showed, T. 1. p. 35. how in deeds ibid. how we must love men in their souls, T. 1. p. 36. how in their goods, T. 1. p. 38. who offend herein, ibid. how to show our love to God, T. 1. p. 43. love must be had in Prayer, T. 2. p. 22.   

M.  
MAn, why made, T. 1. p. 1.  
Marriage, whether it be lawful for a Christian to marry with a Jew, T. 1. p. 57  
Masters, their duty, t. 1. p. 59, 60  
Means, of desiring to obtain the end, without the use of the means, T. 2. p. 39 Means to grow in grace, T. 3. p. 196.  
Mercy, wherein God's mercy appeareth T. 1. p. 5. the uses it, p. 6. the mercy of God is an helping cause to repentance, T. 3. p. 43.  
Merit, against Popish merits, T. 3 p. 189.  
Ministers, their duty, T. 1. p. 65.  
Mirth, how to be moderate in it, T. 1. p. 33. whether a continual penitent can ever be merry, T. 3. p. 109.  
Moderation, of moderation in mirth, T. 1. p. 33. more of it, T. 2. p. 84.  
Mourning, vide Sorrow.   

N.  
NAme, we must love our brethren in their names, T. 1. p. 41. six duties required hereunto, ibid. of the Name of God T. 1. p. 110.  
Night, what we are to do when night comes in, T. 1. p. 75.   

O.  
OBedience, of obedience to the will of God, T. 1. p. 29. how we may bring our hearts it, ibid.  
Occasion, that if we would avoid sin, we must avoid the occasion, T. 2. p. 124.  
Office, how they that are in Office should carry themselves, T. 1 p 63, 64.  
Order, of well-ordering our lives, T. 1. p. 29.  
Outward, what a change repentance makes in the outward man, T. 3. p. 34.   

P.  
PArdon, that upon pardon of former sins, the devil is ready to fasten new upon us, T. 2. p. 120.  
Parents, their duty towards their children, T. 1. p. 56, 57 how to be honoured of their children, T. 1. p. 58.  
Pastors, vi. Ministers, T. 1. p 65.  
Patience, how to fit ourselves to be patient in trouble, T. 1. p 44. we must show forth patience in the hour of death, 1. 2. p. 165. their helps to this patience, T. 2. p 166.  
Perfection, of the perfection of good works, T. 3. p. 186. of the perfection of repentance in a Christian, T. 3. p. 187, 188.  
Power, Wherein God's power appeareth, T. 1. p. 2  
Prayer, it is commended as a special part of godliness, T. 1. p 44, 45. the fittest time for it, T. 1. p. 45. What prayer is, T. 1 p. 106. T. 2. p. 2, how many things in it, T 1. p. 107. T, 2. p. 2. of the Lords Prayer, and its parts, ibid. how to prepare ourselves to prayer, ibid. etc. of the prayers of the common sort T. 1. p. 109. Why we must pray T, 2. p 6. 8. directions therein, T. 2 p 10. 11. Whether a man may use a set form of prayer, T. 2. p. 11. Why we must pray to God only, T. 2. p. 15. With what affection we must pray, T. 2. p. 17. two grounds of faith in prayer, T. 2 p. 19, 20, 21. We must pray with fear and reverence, T. 2. p. 25. the things that we must labour for in prayer, T. 2. p. 26, 27. reasons to enforce our Petitions, T. 2. p. 134 135, 136. the uses of it, T. 2. p. 131.  
Preface, Why Christ useth a Preface before his prayer, T. 2. p. 13  
Punishment, how to keep a moderation therein, T. 1. p. 60.   

R.  
REcreations, how to be used, T. 1. p. 32.  
Regeneration, three uses of the Law in a regenerate man, T. 3. p. 7, 8.  
Relapse, vide falling away. The case of relapse, T. 3. p. 89. cautions of falling away, T. 3. p. 92 comforts after relapse, T. 3. p. 95.  
Repentance, the necessity of it, T. 3. p. 18, 19 the uses of its necessity, T. 3. p. 20. its order, T. 3. p. 22. the difference of the works of faith, and true repentance, T. 3. p. 23. the nature of true repentance, T. 3. p. 27. the world deceived therein, T. 3. p. 28. repentance defined, Treat. 3. p. 29. What a change repentance worketh in the whole man, t. 3. p. 31, 32, etc. the causes, t. 3. p. 37, 38, 40. of the helping causes, t. 3. p. 42. 43. the time of repentance, t. 3 49, 50. of deferring repetance t. 3. p. 52. five main reasons why repentance is not to be deferred, t. 3. p. 53, 54. etc. In the particular time of repentance, there are six things to be considered. t. 3. p. 60. the practice of repentance, t. 3. p. 67. there are four things in repentance, t. 3. p. 68 the impediments of it, t. 3. p. 79, 80, 82, 85. how to remove these impediments, t. 3. p. 87. the cases of it, t. 3. p. 89. of the iteration of it, t. 3. p. 103. that we both may, and must repent often, for one and the same sin, t. 3. p. 104. three causes why we must renew our repentance t. 3. p. 106, etc. whether a penitent sinner can ever be merry, t. 3. p. 109. tears not always true tokens of repentance, t. 3. p 120. vide plura tears. in repentance there is comfort at our death, t. 3. p. 137. that a man may truly repent, and yet show little sign of it at his death, t. 3. p. 138. three causes of it, t. 3. p. 140. of the contraries of repentance, t. 3 p. 175, 176. unsound repentance, What, t. 3. p. 176. two sorts of unsound repentance, t. 3. p. 176, 177. of hypocritical and desperate repentance, t. 3 p. 179. of late and forced repentance, t. 3. p. 179, 180. of the increase of repentance, t. 3. p. 183. that no repentance is perfect in this life, t. 3. p. 184, 185. etc. that repentance hath two parts, t. 3. p. 188. a sweet comfort to him that increaseth his repentance, t. 3. p. 190. three ways wherein a Christian must grow in the grace of repentance, as well as many other graces, t. 3. p 192 193  
Reproof, what things are required in reprooving, t. 1. p. 37.  
Restitution, Whether a man repenting, is bound to restitution, t. 3. p. 115, 116.  
Resurrection, of Christ's resurrection, with the circumstances thereof t. 1. p 90. What we are to believe concerning it, t. 1 p 104, 105.  
Revolt, vide relapse.   

S.  
Sabbath, the sanctification of it is the very sinew and life of all other Christian duties, t. 1. p. 47 how sanctified, ibid. the public exercises of it, what, t. 1. p. 49. the private, t. 1. p. 50 how long the Sabbath doth last, p. 52. when it begins, t. 1. p. 53. of spending the Sabbath, t. 1. p. 72, 73.  
Sacraments, vide Supper of the Lord. The name of a Sacrament, T. 1. p. 129. and definition with the use, ibid. number of them, T. 1. p. 130. he that comes to the Sacrament, must have two hands, T. 1. p. 134 who they are that take no good by the receiving of the Sacrament, ibid. the difference between ours and the Popish Sacrament, T. 1. p. 135. when Christ ordained the Sacrament, T. 1. p. 137. whether all may come to the Sacrament, T. 1. p. 141. of trial before we come to the Lords Supper, ibid. of our behaviour in receiving of the Sacrament, T 1. p. 142. what we are to do after receiving it, T. 1. p. 144. the reason of so seldom receiving it, T. 1. p. 146.  
Salvation, how a man may be saved, T. 1. p. 10. vide Life eternal, T. 1 p. 106.  
Sanctification, what, T. 1. p. 21. how so sanctified, ibid. etc. its fruits, T. 1 p. 22. that to the grace of justification, we must labour to join sanctification, T. 2. p. 120.  
Scriptures, how known to be the Word of God, T. 1. p. 8. their drift. T. 1. p 10. how to read them with profit, T. 1. p. 67, 68  
Servants, their duty, T. 1. p. 61, 62, etc.  
Sin, Our sinful estate, T. 1. p. 11. of sin original and actual, ibid. three sorts of actual sins, T. 1. p. 12. the misery of our sinful estate, p 12, 13. by what means we become sorrowful for sin, T. 1. p. 14. no man able to free himself from all sin, T. 1. p. 24. how a man may know his darling sin, ibid. how to kill sin, T. 1. p 25. sins why called debts, T. 1. p. 121. T. 2. p. 99 the means that God useth in delivering us from sin, T. 1. p. 127. original sin, what, T. 1. p. 130. how taken away in baptism, ibid. that upon pardon of former sins, the devil is ready always to fasten new upon us, T. 2. p. 120.  
Sat, what is meant by Christ's sitting at the right hand of God, T. 1. p. 92.  
Sobriety, what, T. 1. p. 30. in meats, ibid. in apparel, T. 1. p. 31. and in other creatures. T. 1. p. 32. etc. of other things wherein sobriety should be showed T. 1. p. 33.  
Son, why Christ is called Gods ONLY Son, when as we also are called sons, T. 1. p. 84.  
Sorrow, vide mourning, by what means we may become sorry for our sins, T. 1. p. 14. how to be moderate therein, T. 1. p. 33. sorrow for sin requires five qualifications, T 3. p. 74.  
Spirit, vide Holy Ghost, T. 1. p. 95, 96, 97. the marks whereby we may know whether we have the Holy Ghost or no, T. 1. p. 98.  
Subjection, the wife's subjection to her husband, declared, T. 1. p. 55.  
Suffer, of Christ's sufferings, T. 1. p. 86.  
Supper, the Lords Supper, vide Sacrament, T. 1. p. 132. the needfulness of it, ibid. the resemblances between the Bread and the Body in the Lord's Supper, T. 1. p. 133. whether we receive nothing but a sign in the Lord's Supper, T. 1. p. 135. the resemblance between the Blood and the Wine in the Lord's Supper, T. 1. p. 137.   

T.  
Tears, they are not always true tokens of repentance, T. 3 p. 120. how to find comfort in tears, T. 3. p. 121. three things for which a man may shed tears, T 3. p. 123. hindrances of penitent tears, T. 3. p. 127. that a man may truly repent, and yet not shed tears, T. 3. p. 128, 129. the reasons why some men weep sometimes, and others rejoice, at the first conversion, T, 1. p. 132.  
Temple, what are we to do before, in, and after we go into the Temple, T. 1. p. 72, 73, 74, etc.  
Temptation, of that Petition: Led us not into temptation, T. 1. 123, 124. God tempts no man, ibid. how God works in temptation, and yet is free from sin, ibid. the evils that we pray against, in that we say, Led us not into temptation, T. 1. p. 125. that we may pray not to be tempted, T. 2. p. 121. two kinds of temptations that a man is subject unto, T. 2. p. 122. that we are exceeding apt to yield to temptation, T. 2. p. 123. how God may be said to tempt, & how not, T. 2. p 125. the uses of it, T. 2. p. 126. whether a man may resist temptation by the power of Nature, T. 2. p. 129, 130.  
Testament, what, T. 1. p. 139. the tenor of both Testaments ibid.  
Trial, we should daily try our estates, T. 1. p. 67.   

U.  
Unregenerate, a fourfold use of the Law to the unregenerate, T. 3. p. 2, 3, 4, 5, 6.  
Vows, the remembrance of them are helps to an holy life, T. 1. p. 69.  
Usury, what T. 1. p. 40. how allowed by our Laws, ibid. why not condemned in the New Testament, ibid. etc.   

IV.  
WAtch, we must watchover our life, T. 1. p. 67.  
Wife, her duty, T. 1. p. 55, 56. her subjection how declared, ibid.  
Will, of that Petition, Thy will be done, T. 1. p. 115. what the will of God is, ibid. how done of of us, ibid. how of the Angels, T. 1. p. 116. Will and, Testament, what, T. 1. p. 139. how many Wills God did make, ibid. three motives to subject us to the Will of God, T. 2. p. 48, 49. whose will must be done, T. 2. p. 58. God's will opposed by three wills, T. 2. p. 59, 60. what will of God must be done, T. 2. p. 62. four special wills that God requires in his Word, T. 2 p. 63, 64. In what manner we must do the will of God, T. 2. p. 65. why Christ fetcheth a pattern from heaven for doing his will, T. 2. p. 66.  
Wisdom, wherein God's wisdom appeareth, T. 1. p. 3 spiritual wisdom, wherein consisting, T. 1 p. 28  
Witches, running to such, reproved, T. 2. p. 81.  
Word, what it is, T. 1. p. 8. how we may know the Scriptures to to be the Word of God. ibid.   
The end of the Table.   

SMITH'S GROUNDS of Religion.  
Question. WHy was man made?  
Answer. To serve God, Pro. 16. 4. Acts 17. 27.  
Q What gather we of this?  
A. That our first, and chiefest care must be to serve God, Math. 6. 33. Pro. 4. 7.  
Q. Whom doth this Doctrine mere withal?  
A. First with those that think it enough to live civilly and honestly in the world, having no love to Religion no care of serving God.  
Secondly, it meeteth with those; who though they have some care of it; yet make it not their first and chiefest care, but let every worldly business take place before it.  
Q. How do we know there is a God? 
God.   
A. First, by the Scriptures. Secondly by the light of Reason.  
Q. What be the reasons?  
A. The first is drawn from the Works of God: The second is taken from the Testimony of our own Conscience.  
Q. What is the first?  
A. When we see a fair and a goodly Tower, though we saw not the workman when he built it, yet we easily conceive that there was some Architect that framed it, and set it up; So when we see the glorious frame of Heaven, and Earth, we easily conceive, that there is a God who made it, though we see him not.  
Q What is the second?  
A. When as a man hath committed any horrible fact as murder, theft, blasphemy, and the like; Though he hide it from men, yet he feels (than especially when he is wakened up with some judgement) continual gripings and gnawings, and fearful terrors in his heart, which is nothing else, but a secret guiltiness, and a close feeling, that there is a God, who will revenge it.  
Q What is God?  
A. God is a Spirit, or a spiritual substance, having his being of himself, john 4. 24.  
Q. What gather we of this that God is a Spirit?  
A. That they that conceive God to be like an old man sitting in heaven, worship an horrible Idol in stead of the true God, Luke 24. 39 Numbers 23. 19  
Q. What say you then of p●turing God in glass windows to worship?  
A. It is one of the abominations in Popery, electely condemned by the Lord Deut. 4. 14. 19 Rom. 1. 23.  
Q. Why is God said to have his Being of himself?  
A. Because all that we have, we have from God, but whatsoever God hath, he hath of none, but of himself alone, Heb 1. 3.  
Q. How are we to conceive of God?  
A. By his properties, That God is a Divine power. First most Mighty. Secondly most Wise. Thirdly most jush. Fourthly most Merciful, And five Infinite.  
Q Wherein appeareth the g●eas might and power of God?  
A. First in making the world of nothing, all the world being not able to make one●●lly fly. Secondly, in upholding it now 5622. years; Whereas Iron houses that men make will moulder away 〈◊〉 ●any less.  
Thirdly, in converting the soul of a sinner, it being a harder matter, then to make the world: For in creating the world, the Lord found no resistance, nothing that stood up against him to hinder his work, but in converting the soul of a sinner the Lord finds a resistance, ●en labouring to hinder his work in them, and opposing themselves against it, Ephes 1. 19  
Q What use may we make of this Property?  
A. First, that seeing we be glad to get the favour of mighty men, we be more careful to get the Lords favour, who is mightier, than they all, Psal. 20. 7.  
Secondly, that we faint not in any trouble seeing God is most mighty that takes our part; For no man is so poor, but God by his power can make him rich; No man is so sick, but God by his power can make him whole: No man is so weak, but God by his power can make him strong, Heb 13. 6.  
Thirdly, that we fear to displease him, who is able to do us more ha●●e, than all the men in all the world can do, Luk. 12. 5.  
Q What is the second Property of God?  
A He is most Wise.  
Q Wherein appeareth the Wisdom of God?  
A. In two things principally. First, In framing the world so wisely; that men and Angels may wonder at it: If the Sun had been set lower, it would have burnt us; if higher, the beams of it with such comfort would not have reached unto us. If all had been Summer, hea●e would have parched us. If all had been Winter cold would have killed us. If all had been Day, many a ●●ser would have killed up himself, and his servants and his cattle with too much working, many an angry man would have killed himself with Fretting.  
Secondly, In ordering the things of this world with such most excellent wisdom surpassing all admiration. For somethings we may buy, as Meat, Drink, and clothes; And somethings again we cannot buy, when we have meat, we cannot buy a good stomach to our meat; When we have Corn, we cannot buy seasonable weather to soweour corn, most wisely God hath laid up some part of every blessing with himself, and retained it, as it were in his own hand, that men might be driven thereby more often to resort unto him. For if men might have all things here below; They would never go so far as Heaven to fetch any thing thence.  
Q. What use may we make of this Property?  
A. To rest contented with that portion, that God gives us, with that weather, which God sends us, with those losses, and troubles, that God brings upon us. God is wiser than the wisest of us, and therefore knows always what is fittest for us, And therefore to think, when God sends us sickness, that health were better; when God takes away our children, it were better to have them still; It is the folly of our hearts to make ourselves wiser then God.  
Q. What is the third Property of God?  
A. He is most Iust.  
Q. Wherein appeareth the justice of God?  
A. In blessing the godly, and punishing the wicked.  
Q. How stands it then with justice, that the godly are commonly in worst state?  
A. Very well, for though they have but little, yet they have more contentment, and more joy in that little, than the wicked have in all their plenty, Psal. 37. 16.  
Secondly, though they have but little, yet God gives them a true, and an holy use of it: they spend, and use that little well, Esay 23. 18.  
Thirdly, that little they have is a pledge and a pawn, that God hath greater things reserved for them: As a man is put in possession of the whole field by receiving a little Tur●e in his hand, Prou. 13. 9  
Fourthly, that they want outwardly, they have inwardly, Psalm 45. 13. Though they be not rich in the purse, yet they are rich in Faith, james 2. 5. Though they have not gold, yet they have that which is better than gold, job 28. 15. 16. 1. Pet. 1. 7.  
Fiftly, that which God is behind with them in this world, shall be paid them with vantage in the world to come, Mat. 19 28.  
Q. What use may we make of this Property?  
A. That seeing all our sins were punished in Christ, they cannot in justice be punished in ourselves again eternally, and therefore all they stand fully discharged before the judgement seat of God, who by a true & a lively faith have received Christ. For as when the Surety hath answered the debt, it cannot in any right be demanded of the debtor again: So seeing Christ hath discharged for our sins, we ought not in any equity to be charged with them, Esay 53. 5.  
Q. Why then are the godly punished when they sin?  
A. They are punished not in judgement, but in Mercy to weaken the strength of sin, and to keep under the rebellion of their nature, which still dwelleth in them, Psal. 119. 71.  
Q. What may we further learn from this Property?  
A. That God will right wrongs of his children, 2. Thess. 1. 6. 7. And that the wicked have good cause to hang down their heads, knowing that God in justice for every sin will be avenged of them; they must pay full sweetly for every oath they swear, for every lie they tell, for every Sabbath they misspend, and therefore with trembling hearts they may look every hour when the fire will fall from Heaven, that shall burn them, when the great judge shall appear in the clouds, who will condemn them, Prou. 11. 21.  
Q What is the fourth Property of God?  
A. He is most Merciful.  
Q. Wherein appeareth the mercy of God?  
A. First in making us Men, when he might have made us Beasts; In making us wise, when he might have made us stark fools; In giving us limbs, when he might have made us lame; In giving us sight, when he might have made us blind?  
Scondly, in providing things needful for us. When we are sick, herbs to heal us: when we are cold, fire to warm us: when we are hungry, meat to feed us: when we are naked, wool to clothe us. And the more to commend his Mercies, he provides us of all thesethings, when we are his greatest enemies. No man will do so much for his friend, as God doth for his foes. We came into the world with never a penny in our Purse, with never a sheare in our Barns, with never a sheep in our folds, with never a Coat on our back, and yet the Lord hath filled our lives with great abundance.  
Thirdly, in sparing of our 〈◊〉, and that diversely. First, in hiding many of our sins from the eyes of the world: For if the world knew as much by us as God knows, the best man that lives would blush to show his face.  
Secondly, in giving us a time to repent; for if God should damn every sinner so soon as he sins against him, woeful were our case, for none would be saved: it is God's mercy, that we live and breathe upon the Earth, being guilty of so many rebellious mutinies, and treasons against our heavenly King, as jeremtah saith, Lament. 3. 22.  
Thirdly, in using all means to draw us to repentance like one that would gladly undo a door; he tries key after key, till he hath tried every key in his bunch. So God hath tried by Mercy, and tried by judgement; he hath tried by poverty, and tried by plenty, because he would gladly by some means bring us to him, Esay 5. 4. As when a great fish is caught upon the hook, the fish pulls and the man pulls, and the fish pulls again. So God and the sinful soul lie wresting together, the soul draws to Hell, and God pulls to Heaven, so f●ine God would have us, who care too little to be saved of him.  
Q. What use may we make of this Property?  
A. First, that men have good cause to love God, seeing he doth more for them then the dearest friend in the world will do; If we should injure your friend but half so much, as we injure God, he would soove cast us off, Psal. 27. 10.  
Secondly, they do the Lord of Heaven great wrong who pray to the Virgin Mary, or to any of the Saints, as if they were more favourably inclined to Mercy then the Lord, Psal. 50. 15.  
Q. What is the last Property of God?  
A. He is Infinite.  
Wherein appeareth the infiniteness of God?  
A. In two things 

First, in respect of Time.  
Secondly, in respect of Place.    
In respect of Time; because he is everlasting without beginning, and without end, beyond all time, Esay 51. 5.  
In respect of place; because he filleth all places with his presence, Psalm 139. 7. 8.  
Queen What use do we make of this Property?  
A. First, to walk with fear and reverence all our days, because God is an eyewitness of all we do, or say, and therefore we ought to walk with as great shamefacedness, and bashfulness before him, as before the greatest Prince or power in the world, Prou. 15. 11.  
Secondly, not to be dismayed in any trouble, because God is ever at hand to take our part; As a child will not care for the servants, so long as he is in his father's presence, Psal. 23. 4.  
Thirdly, that the divine Nature ought rather with reverence to be adored, then curiously to be searched, for seeing God is infinite in all his nature; so mighty that none can conceive how mighty he is, so wise that all the wits in the world cannot tell how wise he is; We are no moreable to comprehend his excellent Nature, than we are to grasp the Mountains in our arms, or to span the broadest of the Sea with our fingers, 1. Tim. 6. 16.  
Qu. How many persons be there in the Godhead? 
Godhead.   
A. Three, the Father, the Son, and the holy Ghost.  
Qu. Is it needful for us to know the distinction of the Persons?  
A. Very needful, for the Turks and the jews confess one God, but because they deny the distinction of the Persons, they neither acknowledge the Son of God their Redeemer, nor the holy Ghost their Sanctifier.  
Secondly, the Majesty of God is unsearchable, and cannot be apprehended, but as it cometh forth, and reveals itself in the Person of the Son, and therefore they that know not the Son of God, they in very deed know not God, john. 1. 18. 1. joh. 2. 23.  
Qu. What is the Father?  
A. The Father is that Person in the Godhead, who begetteth the Son, Psal. 2. 7.  
Qu. What is the Son?  
A. The Son is that person, who is begotten of the Father, john 1. 14.  
Qu. What is the Holy Ghost?  
A. The Holy Ghost is that Person, who proceedeth from them, both from the Father and the Son, john 15. 26. Gal. 4. 6.  
Qu. Was not the Father before the Son?  
A. The Son is everlasting as well as the Father, for the Son is the Wisdom of the Father, and therefore as we cannot say, there was any time when God was without wisdom: So we cannot say there was any time, when God was without a Son, Pro. 8. 23.  
Qu. Are there not three Gods as there are three Persons?  
A. No, for all the three Persons, are but one and the selfsame God; so that as the Root, and the Body, and branches of a tree, are all but one tree; So the Father, the Son, and the Holy Ghost are all but one God, and therefore they that conceive, the three Persons to be so distinct, as threemen are; they entertain a false conceit of the living God, Cor. 8. 4.  
Qu. What use may we make of this?  
A. That whosoever worshippeth one of the divine Persons, worshippeth them all, because they are all but one and the selfsame God; And therefore men may not think when they pray to one of the divine Persons, the other is passed by, but he that honoureth one, honoureth all, and he that prayeth to one, prayeth to all, john 5. 23.  
Qu. How must we serve God?  
A. According to his Word, not after our fancies, but as God himself will be served, Deut. 12. 32.  
Qu. What gather we of this?  
A. That all will-worship brought in by men without warrant of the Word of God, is to be condemned, Mark. 17. 17.  
Qu. What is the word of God?  
A. That which is contained in the holy Scriptures in the Books of the old and new Testament, there God speaks unto 
Word of God.  us, and breaks his mind familiarly, how and in what sort he will be served of us, 2. Tim. 3. 16.  
Qu. What use may we make of this?  
A. To remember, that as oft as the Bible appeareth, the blessed mouth of God is open to instruct us, and that they which regard not the Scriptures, regard not the voice of God, and they that suffer the Bible to lie clasped and shut in their houses, do as it were seal up the mouth of God that he may not speak unto them.  
Qu. How know we that the Scriptures are the word of God?  
A. By the power of them, for God alone is able to convert the soul of a sinner, and to beget faith, and therefore seeing the preaching of the Scriptures hath begotten faith in us. and converted us unto God, we must needs confess, even from our own feeling, that the Scriptures are the very arm and power of God.  
Qu. Why are they termed the old and new Testament?  
A. Because as a man by his Will and Testament disposeth those lands and goods which he hath: So God in the Scriptures, hath bequeathed many blessings, as it were a number of legacies to the sons of men.  
Qu. What did God bequeath in the Old Testament?  
A. Salvation and eternal Peace to those that fulfil the Law; Misery and hell, and eternal death to those that break the Law, Deut. 28. 15.  
Qu. What did God bequeath in the New Testament?  
A. Salvation and eternal Peace to those that believe in Christ, and chose; Condemnation and Eternal death to those that believe not in him: By the Old Testament none inherit, but those that fulfil the Law. By the New Testament, all those inherit, who believe in Christ, Mark. 16. 16.  
Qu. Are all the Books in the Bible to be received alike?  
A. No, for the Apocryphal, are no further to be received, than they consent with the Canonical books, or with sound reason.  
Qu. What Books are Canonical?  
A. All in the New Testament, and so many in the Old as were written by Moses, or any of the Prophets, so that all are Canonical from Genesis to Malachy who was the last Prophet.  
Qu. Why are they called Canonical?  
A. Because they are the rule to direct our faith, and our life; for Canon in Greek signifieth a Rule, or a square, which a Mason, or a Carpenter useth for his direction in his work; So that as they work all by Rule and line; so we must square out both our Faith and our life by these holy Books.  
Q. What Books are Apocryphal?  
A. All in the Old Testament, that were written after the time of the Prophets, as the first of Esdras, and the second of Tobith, judeth, Wisdom, Ecclesiasticus, or jesus Sirach, certain pieces of Esther, and Daniel, with the Prayer of Manasses, the 1. of Maccabeus, and the second.  
Q. Why are not these Canonical as well as the rest.  
A. Because they were not written by Moses, or the Prophets, who were the penne-men of the Holy Ghost, but by other godly men, who having not so great a measure of the Spirit, could not write all things so heavenly, and so purely as the Prophets did.  
Q. Why are they called Apocryphal?  
A. Because they come not forth with public authority from God, but crept in closely, and by stealth into the Church: for Apocryphal in Greek signifieth a thing lurking in a hole or a corner, to show that these Books are not nobly borne; And therefore howsoever they may be profitable, yet they ought not to speak with equal authority in the congregation of the Lord, Deut. 23. 2.  
Q. Had we not need of good warrant to strike off so many Books from the Canon?  
A. So we have Christ himself, who interpreting all the Scriptures, interpreted no more but Moses and the Prophets. And therefore seeing these Books of Tobith, judeth and the rest, belong neither to Moses, nor the Prophets, as being written after their time. It is manifest that our Saviour Christ, hath shut them out from the Canon of the Scriptures, Luke 24. 27.  
Q. What is the drift and scope of all the Scriptures?  
A. To teach us how to be saved, and to chalk out the way that leadeth unto true happiness, and eternal life, 2. Tim. 3. 15. 
Scriptures.  john 20. 31.  
Q. How may a man be saved?  
A. There are three things required of him that will be saved. First, he must know and be persuaded of his own miserable 
Salvation.  estate, by nature, and be humbled for it.  
Secondly, he must be persuaded of his happy estate in Christ.  
Thirdly, he must practise that godly and Christian kind of life, which every one is commanded to live, that believes in Christ.  
Q What is the first thing required of him that will be saved?  
A. He must know his miserable estate in himself, how wretched and how woeful he were if God should not look upon him with favour, and mercy in the face of Christ.  
Q. Why is it needful to know our miserable estate?  
A. Because the sight of it will send us more speedily to Christ. Secondly, it will make us set greater price on the benefit, which we have by him.  
Q. How doth this appear?  
A. For when we see, how deeply we are indebted, and endangered to God, that it is no dribbling sum that we owe him, but so huge a matter, that neither we, nor all the friends we have, are able to discharge it; This will make us seek more carefully to Christ to discharge it for us, and offer occasion to think more highly of him, who hath brought us a full discharge for so great a debt.  
Q. What is our Estate in ourselves?  
A. We are dead in sins, like a Corpse, that is laid out, and waits but the burial, to be cast into the grave.  
Q. How are we fall'n into this estate? 
Fall.   
A. Two ways,  

Partly by Adam's sins, 
Sinne.   
And partly by our own sins.   
Q. What was Adam's sin?  
A. The eating of the forbidden fruit, whereby he wrapped up himself, and all his Posterity in the wrath of God, as we see a Noble man by committing Treason, not only hurts himself, but stains his blood, & doth hurt to his children too, Rom. 5. 12.  
Q. What gather we of this?  
A. That he that will stand off from Christ, had need have a good purse, when he shall not only pay that which himself owes, but that also wherein Adam his father was indebted to God.  
Q. What is our own sin? 
Our sinful state.   
A. Our own sin is of two sorts, 

1. Original Sin,  
2. Actual sin,   Rom. 5. 24.  
Q. What is original sin?  
A. Original sin is that backwardness, and untowardness of our nature, whereby we stand not indifferently affected, but utter enemies to all the duties of obedience, and holiness required of us, Rom. 7. 23.  
Q. In what part is original sin?  
A. It hath stricken like a poison through all our parts, so that they are all bend against God like a sort of Rebels, that have put themselves in arms against their King, Gal. 5. 27.  
Cue, How is the Understanding corrupted?  
A. It is blind and ignorant in the things of God, and thèrefore even they that are wise and witty in the matters of the world, in the matters of God are of no capacity, and of no conceit, 1. Cor. 2. 14.  
Q. How is the will corrupted?  
A. It only willeth and lusteth after evil, like a sick man, that cares not for wholesome meat, but his stomach only stands to sluppersauce, and that which is naught, james 4. 5.  
Q. What is Actual sin?  
A. That which ariseth from the corruption of our nature, like sparks from a Furnace, Galat. 5. 19  
Q. How many sorts are there of it?  
A. Three sorts, 

1. Evil thoughts in the mind.  
2. Evil desires in the heart.  
3. Evil words and works arising thence, Math. 15. 19    
Q. What gather we of this?  
A. That we are not dead in some one sin, but are dead in many sins, the soul being wounded in every part, and having bled as it were to death at every joint.  
Qu. What is the misery of this estate?  
A. Exceeding great, partly in respect of sin itself, and partly in respect of the punishment of sin, Rom. 7. 24.  
Qu. What is the misery of this estate in respect of sin?  
A. First, that men grow worse and worse in this estate, even as a dead man, the longer he lies above ground, the more he scenteth; So they that are dead in sin, the longer they live, the more sinful they are, as years increase, so wickedness and sin is increased with them, 2. Tim. 3. 13.  
Secondly, That men live in it without any feeling, and trouble of mind; even as a dead man, though he scents and savours, that no man can abide him; yet he smells it not himself, and therefore is never grieved nor troubled for it. So they that be dead in sin, though they be loathsome both to God and man, yet they have no feeling of their bad estate, and therefore they are never vexed nor grieved for it, Reu. 3. 17.  
Thirdly, that men seek not to come out of it, even as a dead man will never stir his foot, nor so much as because with his finger for one to help him, and give him life. So they that are dead in sin, are well content to lie still in that estate, and will not use the least means for the recovering of themselves, Mat. 4. 16.  
Fourthly, that they profit nothing by all the means that should do them good; let the Lord ring his judgements in their ears, yet they hear no more, than a dead man hears: let him set up never so many shining lights in the Church, yet they see no more than a dead man sees: they taste no more sometimes in the word, than a dead man doth in his meat, Math. 13. 14.  
Q. What is our misery in regard of the punishment of sin?  
A. We are subject 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 ourselves.  
And partly on the things that belong to us.    
Qu. What is the curse of God on ourselves?  
A. It is the loss of our happy estate: For whereas before we were the heirs of God, and all his blessings belonged unto us; now we have 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 fall'n upon us; on our bodies; riches, sickness, and death itself: on our souls; fear, sorrow and despair.  
Qu. What is the curse of God on the things that belong unto us?  
A. In our Goods, hindrances and losses. In our Name, infamy and reproach. In our children, servants, parents, and friends, infinite miseries that may grieve us.  
Qu. What is the Curse of God in the life to come?  
A. Eternal damnation both of body and soul in hell fire; Whereas the state of the wicked is much more miserable than the state of a dog, or a road; For when they die all their miseries end, but when the wicked dye, than their greatest misery begins, Math. 25. 41.  
Q What will the fight of our miserable estate work in us?  
A In those that belong to God, it will work true humiliation and sorrow for their sins. For when they shall see themselves so many ways guilty of the wrath of God; This will melt them into tears, and turn their joys into heaviness, and all their mirth into mourning, Acts 2. 37.  
Q What gather wo● of th●●?  
A. That they, who have not truly sorrowed for their sins, nor wept as it were at the feet of jesus in remembrance of them, can find no sound comfort, nor peace in Christ, Mat. 21 28.  
Q What are the means to further and help on this sorrow for sin?  
A. First to consider, that we and all we, so long as we live 
Sorrow for Sinne.  in sin, are subject to the Curse of God, cursed in ourselves, and cursed in our friends, cursed in our bodies, and cursed in our souls, Deut. 28. 16. 17.  
Secondly, to consider that we are subject to all the curses of God: And therefore if some one be so heavy and intolerable, that it makes us even weary of our lives; How will it be with us, when the whole wrath of God shall be poured out upon us, Deut. 28. 45.  
Thirdly, to consider that we are subject to the curse of God, continually, sleeping and waking, riding and going, working and playing, living 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 sins, where in we live. 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 Gospel, and yet we profit not by it, jude 7. verse.  
Fiftly, to consider our mortality, and the uncertainty of our life, that we know not how soon we shall die, and if we die in this sore, we go oamned to hell, Luk 12. 20.  
Sixtly, to consider, that there is no means to shift away from the judgement of God, but howsoever they seem to sleep for a while: yet they will awake, and overtake us at the last, Num. 32. 13. 2. Pet. 2. 6.  
Seventhly, to consider the judgements of God upon other men, and to weight that what God hath been to them, he will be to us, if we live in these sins, Luk. 13. 3.  
Eighthly, that we use all our afflictions to this end, to consider they be for sin; and that we have as well deserved all the rest of God's judgements, as these which presently lie upon us. And therefore that we sorrow not so much for the Evils, as for our sins that are the causes of them, Lament. 5. 16.  
Q. What is the second thing required of him, that would be saved?  
A. He must know, and be persuaded of his happy estate in Christ.  
Q What gather we of this?  
A. That though sorrow for sin be necessary: Yet if any 
Salvation second thing.  rest in this sorrow, and seek not the remedy in Christ, he shall never be happy, jerem. 50. 4. 5.  
Q. What is our estate in Christ?  
A. By Christ we are free from all our miseries, and fully and 
Christ.  clearly restored to true happiness, Rom. 8. 1,  
Q. How did Christ work this?  
A. By bearing the whole punishment, that was due to our sins, for thereby the justice of God was fully answered, and we discharged of all the fearful curses that were written up against us, Gal. 3. 13.  
Q How is this declared in the Scriptures?  
A. By the similitude of a Debtor: If a surety discharge the debt, the principal debtor in no good conscience can be troubled, or arrested for it. So Christ having canceled the Bonds, and brought us a full discharge for all our sins, we cannot in any equity be challenged for any of them, Colos. 2. 14.  
Q. What may we learn by this?  
A. That as a man in a tempest betakes himself unto a tree, and the tree bears off the rage and the violence of the storm; So we must run to shelter and save ourselves under jesus Christ, when the rage of God's wrath like a tempest beats upon us, Isay 4. 6.  
Q. What is the second means, whereby Christ hath brought us to happiness?  
A. His obedience and perfect righteousness in fulfilling the Law. For life and happiness is often promised to those that fulfil the Law. And therefore, seeing all the faithful have fulfilled the Law in Christ, in as much as Christ hath fulfilled it for them; They must needs live therein, and be happy by it, Rom. 8. 3. 4.  
Q How is this declared?  
A. As a manmakes over a Bill of debt to his friend, whereby he may recover a great piece of money to the enriching of himself for ever: So Christ hath made over his righteousness, and obedience to us; So that now we are able to purchase heaven, not by our own penny, but by that stock, which Christ our rich friend hath lent us, Reu. 3. 4.  
Q. What may we learn from hence?  
A. That as a man, when as his own legs are so weak, that they will not bear him, he lays all upon his staff; So we must learn to lay all upon Christ, when our own righteousness will not bear us out.  
Q. What is the third means?  
A. His intercession, whereby Christ is our Advocate, and intreateth God the Father for the faithful, when we are sleeping, or sinning, or not thinking on God; Then Christ in heaven is praying and entreating for us, Rom. 8. 34.  
Q How doth Christ pray for us?  
A. Not by prostrating himself at his Father's feet: but his very presence before God, hath in it the force of a prayer to entreat Mercy and favour.  
Q. What is the means to receive Christ?  
A. Faith is the only means to receive Christ, and to make 
Faith.  him ours: So that as a poor man reacheth out his hand, and takes the bag of gold that is given; So a man doth but reach out the hand of Faith and receive Christ, john 1. 12.  
Q What gather we of this?  
A. That the devil wil'lay hardest at our faith, & had rather we had any gift, than the gift of Faith, and therefore it must be our wisdom above all our virtues, to labour most for the nourishing, and maintaining of faith, knowing, that without it, all the rest will do us no good, jud. 3. verse.  
Q. What is Faith?  
A. Faith is a sure persuasion of the heart, that all our sins are pardoned in Christ, and that God by means of his death is reconciled, and become favourable to our souls, 1. joh. 5. 11.  
Qu. How many kinds of faith are there?  
A. Two kinds, 

An Historical faith,  
And a justifying faith,    
Q. What is Historical faith?  
A. The Historical faith, is that, whereby a man believes in general, there is a God, and that there is salvation in Christ, but for his life, he cannot apply any of these things particularly to any comfort of himself, this faith may be in the Reprobates and in the devils, james 2. 19  
Q. What is justifying faith?  
A. The justifying faith is that whereby a man believes, not only that there is a God; but, in particular, that he is his God. Not only, that Christ is a Saviour; but in particular, his Saviour, as Thomas said in john 20. 28. Thou art my God, and my Lord, And as Paul also saith to the Galat. 2. 20. I live by faith in the Son of God who hath loved me, and given himself for me.  
Q. How is it declared, that special Faith is needful?  
A. If a man be impleaded for debt, it shall not be enough to say, such a man at such a time paid a great sum of money for other men, but he must bring his Evidence that he was one of those for whom he paid it. So it is not enough to say, that Christ died for sin, unless thou be able to show thy Evidence, even special faith, that Christ died for thy sin.  
Q. What is the means to be get Faith?  
A. The outward most usual means, whereby faith is wrought in us, is the preaching of the word, Rom. 10. 17.  
Qu. What gather we of this?  
A. That they that absent themselves from the preaching of the word, or mark it not when they be present, deprive themselves of the means of Faith, and so consequently of all the happiness, that comes by Christ.  
Qu. What is the inward means?  
A. The working of the Spirit of God, who openeth the heart to believe those things that are preached, Acts 16. 14.  
Q. What learn we by this?  
A. That faith is not of ourselves, but the gift of God, and therefore we stand wholly beholden to God for our salvation, who hath given us Christ, and also the hand of Faith to receive him, Ephes. 2. 8.  
Q. Must we rest here, when faith is begotten in us?  
A. We must labour by all means to strengthen and increase our faith, and daily to grow into a more sweet feeling of the love of God in Christ, Rom. 1. 17.  
Q. What gather we of this?  
A. That those men who neglect the ordinary means to increase faith, as preaching, praying, reading, meditating, the Sacraments and the like, have no true saving faith: Because saving faith continually grows, and increaseth in those that have it.  
Q. What are the fruits and benefits of Faith?  
A. We enjoy wonderful liberties, and privileges thereby. 
Fruits of Faith.  First, we are justified. Secondly, we are adopted and made the sons of God. Thirdly, we are sanctified by faith in Christ.  
Q. How are we justified by Faith?  
A. In that Christ, having clearly discharged for all our sins, we know and are assured upon the promise and the word of 
justification.  God, that though we sin daily, and there be infinite matters of condemnation in us: yet we shall not be challenged, nor impleaded for any of our sins, but shall be accepted as just, and righteous for the obedience of Christ, Ro. 8. 33.  
Q. How is this declared?  
A. By a similitude; For no suit in law holdeth against the wife, so long as her husband lives; but if the wife oweth any thing, her husband must answer for it: Even so when our souls by true faith are espoused and married unto jesus Christ, if the Devil lay any thing against us, he cannot bring his Action against us, but against Christ our head and husband, who hath undertaken to answer for us.  
Q. What is the first fruit of justification?  
A. The first fruit, is Peace of Conscience. For whereas before we had a hell in our hearts, and our conscience was eu●…g us, and arraigning us for our sins, now we have re●● and pe●●e with God, and as it were a heaven in our hearts by the assurance which we have in the blood of Christ, that it hath fully and clearly discharged us of all our sins, Rom. 5. 1.  
Q. What is the second fruit of justification?  
A. It is joy in the holy Ghost, whereby a man rejoiceth with unspeakable gladness for the great favour, and mercy of God in Christ, Rom. 5. 2.  
Q. What is the third fruit of justification?  
A. The third fruit is rejoicing in troubles; for all the troubles of the Godly are the blessings of God, and are sent for their good, and therefore unless they will grieve at God's blessings, and the furtherance of their own good, they cannot grieve at any of the troubles, which God in favour and mercy brings upon them, Rom. 5. 3.  
Qu. What gather we of this?  
A. That when the will of God is so, it is better for us to lose cur wealth, then to have our wealth: To lose our children, then to have our children; to part with our liberties, then to enjoy them, and therefore we ought to rest with comfort in whatsoever it shall please God to bring upon us, Rom. 5. 4.  
Qu. What is the fourth fruit of justification?  
A. Sensible feeling of the love of God; for the godly shall even sensibly perceive, that they are in good regard, and in good account with the Lord, in that he takes not every occasion to break off, and to be angry with them, but passeth by many injuries, and many wrongs that are done against him, Rom. 5. 5.  
Q. What is the second benefit we receive by faith in Christ?  
A. We are daily Adopted and made the sons of God, 
Adoption.  Gal. 3. 26.  
Q. How are we made the sons of God by faith?  
A. By faith we are made one with Christ, members of his body, flesh of his flesh, and bone of his bone, And therefore, seeing Christ is the Son of God, we who are one with Christ, must needs be the sons of God; for being members, and parts of Christ, we have good right and interest in all the honour, that ariseth unto our Head, Ephes. 5. 30.  
Q. What are the fruits of our Adoption? 
Fruits of Adoption.   
A. We are thereby made the heirs of God, and have all his royalties, and the right of his Crown, and kingdom made over to us, so that if God be most blessed, than we shall be most blessed, who must sit down in the Throne; and in the kingdom with him, Rom. 8. 17.  
Qu. How stands this with the poor, and base estate of God's children here?  
A. Very well; for they are yet under age, and their lands are not yet come into their hands, and therefore no marvel, if in this their minority, they differ nothing from Servants, though they be Lords of all, Gal. 4. 1.  
Qu. What may we learn of this?  
A. To pass our days with comfort, remembering, that how hard soever our state be in this world: yet we are the heirs of a great King, and the day will shortly come, when we shall be fetched home with honour to endless happiness in our Father's house.  
Q. What is the second fruit of our Adoption?  
A. We are thereby put in assurance of eternal life: For the Son, saith Christ in john 8. 35. abideth in the house for ever, and therefore if we be the sons of God, we are sure that we shall abide with him for ever. A father will not cast his children out of doors for every fault; No more will God his children for every sin, Psal. 89. 30.  
Q. How is this further declared?  
A. By the care a father hath of his children's good. For as a father will bend all his wit and wisdom to prefer his children, and will put by as much as he can those lets and hindrances, which may stop them from it: So God bearing a fatherly affection to his children, will employ the uttermost of his wisdom, and his skill to save them. And therefore, unless we will say, God hath not wisdom, or skill enough to do it, we must needs confess, that we shall be saved, 2. Tim. 1. 12.  
Q. What is the third fruit of our Adoption?  
A. We grow into such confidence of God, that we dare trust him with our whole estate; and therefore laying down our lives and our liberties, and all we possess, at his holy feet, we are well content, he dispose of us, and of all we have according to his own will, 2. Sam. 15. 26.  
Q. What is the fourth fruit of our Adoption?  
A. We are assured thereby, that God careth for us, and watcheth over us, and delighteth to do us good, for being our Father, we may assure ourselves we shall find him a Father, even most tenderly and most fatherly affected to do us good: So that as a father is carking and caring for his children when his children are fast asleep: So God cares more for us, than we care for ourselves, and many times thinks of our good, when we ourselves are careless of it, Deut. 8 5. 1. Pet. 5. 7.  
Q. How is this further declared?  
A. A king's child shall not be suffered to go abroad without his guard: So without a Guard of heavenly Angels, we stir not a foot: always these heavenly warriors are attending and waiting on us, Psal. 91. 11, 12.  
Q What is the fifth fruit of our Adoption?  
A. We may pray with boldness and assurance, that we shall be heard: For as a child will moan himself to his father, thinking that if any will help him, his own father will do it: So we may boldly pour forth all our complaints into the lap of God with assurance, that if any man hear us, he will (being our Father) be most ready to hear, and to help us, 1. john 5. 14.  
Q What is the sixth fruit of our Adoption?  
A. We know that God will accept our poor service, and our weak obedience at our hands. For even as a father had rather hear his little child stammer, than some others speak plainly; So God is more pleased with the weak prayers, and the small obedience of his children, then with all the toils, and labours of the wicked, Heb. 11. 4.  
Qu. What is the third benefit we receive by faith in Christ?  
A. Sanctification, whereby we are freed from the Bondage 
Sanctification.  of sin, and by little and little enabled through the spirit of Christ dwelling in us, to love that which is good, and to walk in it, 1. Cor. 6. 11.  
Qu. How are we sanctified by Faith?  
A. Faith makes us members of Christ, and Christ is the head, distils Life and Grace, and holiness into all his parts: So that they who are Christ's, must needs partake of the Spirit and life of Christ, Ephes. 4. 16.  
Qu. How is this further declared?  
A. As a wild Olive being engrafted into a natural, and a kind stock, loseth his wild nature, and partaketh of the stock: So we being once engrafted into Christ, feel our natural corruption by little and little to abate, and the sanctifying grace of Christ to pour forth itself into us, and partaketh of the goodness of the stock.  
Qu. What gather we of this?  
A. That they which live wickedly and loosely, howsoever they profess; yet they have indeed no part of, nor portion in Christ, Ephes. 5. 5.  
Qu. What are the fruits of Sanctification? 
Fruits of Sanctification.   
A. First spiritual freedom and liberty, from the enbondagement of sin; For whereas before, the Devil and Sin did so possess us, that for our lives, we could do no more, but what he would have us. Now we have willingness, and ableness through the spirit of Christ to live holily and righteously in the sight of God, Luke 1. 74. 75.  
Qu. What is the second fruit of Sanctification?  
A. Exceeding comfort in doing well, as Christ saith; It is meat and drink to do my Father's will: So it doth us as much good as our meat, and it makes us even glad in our hearts, when we can remember we have done any thing that pleaseth God, Psal. 119. 14.  
Qu. What is the third fruit of Sanctification?  
A. Deliverance from many evils, whereinto the wicked and ungodly fall, for whereas the wicked are shamed many times for their wickedness: As theft, treasons, oppressions, and the like; The godly living well, get a good name amongst men, so that they which will not live like them will speak well of them, Acts 5. 13.  
Qu. What is the last fruit of Sanctification?  
A. A further sealing of our election, and our adoption in Christ. For by nature, we are wholly given to that which is naught: And therefore, if there be any love of righteousness, or hate of sin in us, it is a token that we are regenerated, and so consequently the sons of God, Rom. 8. 14. 2. Pet. 1. 10.  
Qu. What is the third thing required of him that will be saved?  
A. He that will be saved, must endeavour himself to lead a Christian and a godly life, Heb. 12. 14.  
Q. What gather we of this?  
A. That howsoever men profess; yet unless they labour to refrain, and amend their lives, they shall never be saved.  
Qu. Seeing we are saved by faith only 〈◊〉 How is good life 
Godliness.  needful to salvation?  
A. Good life is needful not as the cause of salvation: for we are saved by the free favour of God in Christ, but it is needful as the pathway, that leadeth to salvation: Ever as a friend should give us a great deal of Treasure upon the top of an hill; the treasure were ours by our friend's gift, and yet we should not enjoy it, unless we would climb up the hill: So heaven and salvation is ours by the gift of Christ, and yet we cannot enjoy it, unless by a godly, and a good life, we will walk unto it, 2. Tim. 1. 9  
Qu. Where must we begin the godly life?  
A. First a man must labour to reform his heart, to bring it out of love with sin, and to like well of the holy things of God, jer. 4. 14.  
Qu. How is this declared?  
A. If a man would make a bad tree good, it is not enough to chop of the branches, and the boughs, unless he change the very nature, and sap of the tree: So unless the very nature of the heart be changed, and the innermost affection be altered in it, all our labour in the godly life is but cast away, 2. Cor. 4. 14.  
Qu. What must a man do first in reforming his heart?  
A. He must clear it of those sins and corruptions, that naturally cleave unto him: For if the best seed be sown among thorns and briers, it will never thrive; So till sin be weeded out, let us never look that any good will prove or prosper in the heart, jerem. 4. 4.  
Q. What gather we of this?  
A. That they which labour after good things, and yet take no pains to weaken their corruptions, and to shake off their sins, shall never attain to a godly life.  
Q. What sins must we labour to shake off?  
A. All that cleave unto us, as the Apostle saith in 2. Cor 7. 1. Let uscleanse ourselves from all filthiness of the flesh, and spirit, and grow up into full holiness in the fear of God, Heb. 12. 1.  
Q. What gather we of this?  
A. That they which have reform some one sin or more, and yet suffer some other to sleep quietly and possess them, are short of the truth of the godly life, 1. john 1. 8.  
Q No man is able to free himself from every sin.  
A. Yet every man must strive and labour for it, and it must 
Sinne.  be his grief that he cannot attain it. We must not suffer sin to dwell peaceably, and quietly in our hearts, but we must ever be warring, and fight to drive it thence, 2. Cor. 12. 8.  
Qu. What are the helps and furtherances hereto?  
A. First a man must labour to know his own heart, to grow acquainted with his own soul, to see the special ruins and breaches that be in it: For though we have somespice, and some grudging of every sin: yet every man hath some one special sin or more, that hurts and pesters him above the rest.  
Qu. How shall a man know his special sin? 
Darling sin.   
A. Because the devil will labour mightily to hide it from us. Therefore some diligence must be used to discover it. First, a man must mark the course of his life, and see what sins he is most tempted with, which sins he is least able to resist, what of all other he can hardliest forgo, and that be it one, or more are master sins in him.  
Secondly, he must mark, what sins reign most in the place and in the country where he dwells; what sins are the chief in his kindred, and in those that company with him. For hardly can a man dwell in Sodom, but he shall carry some smatch of the sin of Sodom, Gen. 19 33.  
Thirdly, he must mark the judgements of God, that fall upon him, for God hath engraven upon every judgement, the name of the sin for which he sends it: So that a man in his punishment, may plainly read his sin. As David sinning in his people, was punished in his people. And Pharaoh sinning in drowning the Infants, was drowned himself. And therefore, when we are punished in our goods, let us think we have sinned in our goods: When we are punished in our children, then let us think we have sinned in our children, and so in our wives in our friends, and the rest.  
Fourthly, lastly if these means will not work; it is good to consult with some wise and some dear friend of our state, and entreat him in the love of God, and ourselves, that he will tell us in truth, what sins he sees us most prone, and inclined unto.  
Cue, What must a man do for the weakening and killing of his sins?  
A. When a man hath found out his sins, than he must get 
Killing of sin.  him to the Ministry, and to the Bible, and there mark the spiritual places, that meet with such sins; those of all other he must lay to heart, and be continually musing, and grating on; as if a man be given to swearing, let him look St. james 5. 12. If a man be given to lightness or the like, let him look, Ephes. 5. 5. Where it is said, no whoremonger, neither any unclean person, hath any inheritance in the kingdom of Christ, and of God; and so every special sin, a special place, Psal. 119. 11.  
Q What gather we of this?  
A. That they who either in hearing or reading the words slip by those places, which make most against them, and strike deepest at their faults, shall never attain to true reformation of their hearts.  
Q What is the second help to weaken sin?  
A. A man must mark what feeds his sin, where it getteth strength. For as fire is nourished with fuel: so there is ever somewhat that nourisheth our sins: If a man can find that, and reform it, he shall soon weaken the greatest corruption that is within him. As if companiedraw thee to sin, away with that company: If fear of displeasure, away with that fear: If hope of commodities, away with that hope, Math. 5. 29.  
Q. What gather we of this?  
A. That they, who say they would fain leave sin, and yet leave not such company, use such pastimes, such means as they know cannot but nourish and increase it in them, do but deceive themselves. As if a man would clap dry ●aggots upon the fire, and say he doth mean to quench it, when indeed he kindles it the more.  
Q. What is the third help to weaken sin?  
A. A man must cry to heaven, and beg the Lords aid and his helping hand; as a little child, if he have a tough stick, which he cannot break, runs to his father with it, that he may break it for him: So because we cannot master our sins, therefore we must run to God by prayer, that he may master them and kill them in us, Psal. 41. 4.  
Q. What gather we of this?  
A. That they who purpose and resolve to leave their sins, and yet are not often upon their knees craving strength from heaven, and grace to leave them, shall never shake them off.  
Q. What if these things work not?  
A. If these things work not upon us, we must consider what is thereason, why they do not work; either we do not use them so diligently, and so carefully as we should, or else we have used them but a little while: A man cannot fallen a great Oak with one stroke of an Axe, it will ask him many a blow: So our sins being of so great a growth, will not quickly down. It is well if after many labours, and much pains, we may feel them begin, 2. Cor. 12. 8. or else the heart may not yet be loosened from some darling eorruption, until which time all means are uneffectuall, Psal.  
Q. What gather we of this?  
A. That they who use these means for a spirit, and practise them not continually and wholly, shall never get any sound comfort, or profit by them.  
Q. What is the second thing a man must do in the reforming of his heart?  
A. When a man hath weeded out his sins, he must not then give over, but fall to work a fresh, and labour to plant somewhat in the garden of his soul: as one vice goes out, so he must labour to plant an other virtue in the room, Host 10. 12.  
Q. What gather we of this?  
Q. That a man must not think his conversion to be true, unless he be carried with as great love to godliness, as ever he was to wickedness, and be as careful for good things, as ever he was for evil. And therefore they that are come from Popery, and stick there, having got no judgement, nor knowledge in the Gospel, do but deceive themselves: As they also, who will not openly break the Sabbath, and yet are not careful to sanctify it in the holy duties thereof, Psal. 27. 27.  
Q What are the things we must first plant in the heart?  
A. A love of God, to delight in him, as in the greatest portion we have in this world, to rest in him with joy and contentment, 
Love of God.  as in our chiefest good: to set more price on him, than we do on all the world beside. And therefore having such a jewel, and such a wonderful treasure of the Lord, we account all our wants to be nothing, so long as we want not him: All our losses nothing, so long as we lose not him: All displeasures light, so long as God is not displeased with us, Math. 21. 38.  
Q. Why must we begin at the love of God?  
A. Because the love of God is the fountain of all true obedience, and it sendeth forth the careful Christian to good works: For loving God, he will seek to do that which God may like of, and will willingly do nothing that may displease him: Even as if a man have a dear friend, he will not willingly do any thing that may offend him: but will seek by all duties to make his love and his good heart known unto him.  
Q. How may we bring our hearts in love with God?  
A. By considering what God hath been to us, and what we have been to him: We, the worst of all his creatures, worse than Toads or Snakes, for they sin not against God, but we sin against him: Worse than the jews, for they crucified Christ but once, but we buffet him, and pierce him with our sins every day, worse than any of the damned Ghosts, that lie damned in hell, for they sinned in darkness, but we sin in the light, they having but weak means, we having many great helps to weaken sin, and yet (mirror of mercy) none so spared, as we are spared; none so blessed, as we are blessed; none so loved, as we are loved of the Lord. And therefore how can we, but even burn in love towards him again, and make more reckoning of him, then of all the world beside, Solomon's song. 2. 5.  
Q. What is the second thing?  
A. The fear of God, to be more afraid to displease him, 
Fear of God.  than all the Princes and powers in the world. To be more abashed, and more ashamed, when God sees us sin, then if all the eyes in the world were gazing on us, Gen. 28. 17.  
Q What will this work in us?  
A. The fear of God will be as a bank, to keep in the raging lusts of the heart, that they break not out; Even as the Sea bank beats back the waves, and breaks the force of them, that they cannot overflow, jer. 32. 40.  
Q. How may we settle the fear of God in our hearts?  
A. First, by considering the great power, and the mighty arm of God, that he is more able to do us more harm, than all the powers in the world can do. And therefore if we fear to displease a Prince who can kill but our bodies; how much more should we fear to displease God, who can damn our souls, Isay 51. 12. 13.  
Secondly, by persuading ourselves, that we are always in God's presence, that he ever looks upon us with a bright and a shining face; So that we do nothing but what God sees us do; we speak nothing, but what he hears us speak. And therefore if a man's presence would bash us, how much more should the holy presence of God strike fear, and reverence into our hearts.  
Q. What is the third thing?  
A. Knowledge of the will of God, to understand what is holy, and what is unholy: what is right, and what is wrong: what is pleasing, and what is displeasing in his sight, Ephes. 5. 17.  
Q. What are the parts of this Knowledge?  
A. Two 

1. Spiritual Wisdom,  
2. Spiritual understanding,   Coloss 1. 9  
Q. What is spiritual understanding? 
Spiritual understanding.   
A. A general knowledge, what is to be done, Prou. 9 10.  
Q. What is spiritual Wisdom? 
Wisdom.   
A. A particular weighing of the circumstance of time, place, and person, to know what is expedient, 1. Cor. 6. 12.  
Q. What is the use of our Knowledge?  
A. It will be, as a candle of the soul to light it, and shine unto it in the ways of God: For many times we sin, when we think we do not sin; and many times we would do well, if we had knowledge & judgement how to do it, Eph. 1. 18.  
Q. What gather we of this?  
A. That they which say, they carry as good a mind to religion as the best, and yet take no pains to grow in the knowledge of it, do but deceive themselves, Host 4. 6.  
Q. What is the fourth thing?  
A. Obedience to the will of God: to have our hearts at commandment, so that in any duty at any time, we can have it pressed 
Obedience.  and ready for the Lord; So that if God say but love this, we can love it: If God say, bear this, we can bear it: If God say, but leave this, we can leave it. And this not only, when Gods will and our affection suit together, but even then, when there is an utter disagreement between them, jer. 42. 6.  
Q. How may we bring our hearts to obedience?  
A. First, to consider that God loves us dear: And therefore, he will never command any thing at our hands, but it shall be for our good, jer. 32. 39  
Secondly to consider, God is far wiser than we, and therefore his course is better than ours, Psal. 119. 24.  
Thirdly, to consider, we owe our lives and our liberties, and all we have to God, and therefore when God commands, he commands but his own, 1. Cor. 6. 19 20.  
Fourthly, to consider, we shall have no good success in our ways, if we leave the Lords, Host 5. 13.  
Fiftly, to consider, that the Lord will not bless us in his own ways, what unlikelihood soever there be, that it shall not speed, Psal. 37. 3.  
Sixtly, lastly to consider, that our obedience to God, is the placing of him in his seat of glory, and as it were, the crowning of him to be our King: So that to disobey him, is to disclaim, and renounce his dominion over us, Deut. 26. 17.  
Q. What is the second general thing required of us?  
A. Well ordering of the life, that our whole behaviour be seemly and seasoned with grace, as well when we are in secret, as in the sight of men, Ephes. 2. 10.  
Q. What must we first do in the well ordering of our life?  
A. We must sit down and consider our state, of what condition, 
Ordering of our life.  and place we be. If a Christian, than we stand charged with the duties of a Christian: If a master, than we perform the duties of a master: If a Father, than the duties of a Father, and so of the rest.  
Q. What are the common duties of every Christian?  
A. They be of three sorts, 

1. To live soberly in respect of himself.  
2. To live righteously, in respect of his neighbour.  
3. To live holily in respect of God, Tit. 2. 12.    
Q. Why doth the Apostle begin first with ourselves?  
A. Because a man is given naturally to love himself, and to seek his own good. And therefore if we cannot hold within compass of duty towards ourselves, much less shall we be able towards others.  
Q. What is the duty which we owe unto ourselves?  
A. To live soberly, and temperately in this present world.  
Q. What is this sobriety which the Apostle speaks of?  
A. A moderate, and sparing use of our lawful liberties; which moderation must be kept in all the actions that concern 
Sobriety.  ourselves; in our diet, in our recreations, in our mirth, in our sorrows, and so in the rest.  
Q. How shall we keep this godly moderation in our Diet?  
A If two things be cared for: First, that it be not too costly, too sumptuous: no though our purse will bear it, and our ability 
In Diet.  reach unto it. The Glutton, which we read of in the Gospel, was able enough to maintain his cheer, for he died rich. And yet for his feasting on earth, he was sane to fast in hell: And the Devils made as merry with his soul, as ever he made merry with his meat, Luke 16. 19  
Q. Is it not lawful to feast our Neighbours?  
A. Yes, it is lawful to make Feasts of love, as the old Christians did in jude 12. verse. But neither must this be common, nor usual every day, nor to far more than for honest and sober delight. Not common, Isay 56. 12. Not excessive, Nehemiah 5. 18.  
Q. What is the second thing?  
A. We must look, that we use not those meats and drinks, which we have (how homely, and how mean soever they be) intemperately, that we do not surfeit, nor feed cormorantly, to the glutting, and whole satisfying of the flesh: washing our brains with drink, and basting our bodies with meat, more than needs, Ezek. 16. 19 Fullness of bread, was one of the sins of Sodom, Isay 5. 22.  
Q. How shall we be sober and moderate in our Apparel?  
A. If it be not too garish, too light, too costly, or strange, 
In Apparel.  but grave, usual, beseeming our Calling and our Country, strange Attire is condemned, Eph. 1. 18. light and wanton Attire 1: Tim. 2. 9  
Q. Do the Scriptures give any certain directions for Attire?  
A. There are two Rules to be kept in our Attire. First, that we do not stretch forth ourselves unto all that we may, and go as far as our place and ability will let us, but cut short off some part of that which is lawful, for men of our degree, 1. Tim. 2. 9  
Secondly, that we square ourselves to the most sober of our age, degree, condition, and state of life, 1. Pet. 3. 5. Also we have an example in the 2. Sam. 13. 18. where the holy Ghost cleareth King David, that he gave no occasion to the evil which came upon his daughter, because in apparel he kept her within the rule appointed, and let her go no otherwise, than other maids of her age, place, and condition went.  
Q. Is nothing but apparel to be cared for?  
A. Yes, regard must be had of our gate, of our hair, of whatsoever we are set out, and attired with. In this also an honest, and godly moderation must be used, That our gate be not stately and proud: That our hair be not undecently long: That no more ornaments be hanged upon us, than seemliness, and that Christian sobriety, which hath been spoken of, will permit. Of the gate, Isay 3. 16. Of the rest, 1. Pet. 3. 3.  
Q. Is it not lawful for men to have long hair?  
A. The Apostle saith 1. Corinth. 12. 14. It is a shame for a man if he wear long hair. And therefore unless it be not lawful for men to shame themselves, it is not lawful for men to have long hair: And he give us such a reason, as being well weighed, may move them much; Doth not nature itself teach you, saith he; As if he had said, Though men have neither religion nor honesty, nor grace, nor any conscience in them: yet nature itself may teach them, that when they glory in their long locks, they glory in their shame.  
Q. How may we use our recreations moderately and lawfully?  
A. If we be not excessive in them, if we spend not too much time upon them, but use them so sparingly, that thereby we may become the more fit, and cheerful in our calling, Colos. 4. 5. and redeem the time which we do not, when our exercises do not make us more fit for our duties.  
Secondly, if we be not eagerly set upon them, that we fall to swearing, chafing, fretting, quarrelling, or hurting our neighbour's corn, grass, cattle, and the like.  
Thirdly, if we use them at lawful and convenient times, not when we have fitness to better things, nor upon the Sabbath, nor in time of private, or public mourning, Ecles. 3. 1.  
Q. Why may we not use them, when we are fit for better things?  
A. Because Recreations are permitted only to refresh us, and therefore if we play when we are as well able to work, or to pray, or to read, or to do some such better things, we abuse our liberty, because we run to recreations before we need them.  
Q. Why may we not use them on the Sabbath?  
A. Because the whole day is set apart for the service of God, Isay 58. 13.  
Qu. Why not in the time of mourning?  
A. Because we may not laugh, when God would have us weep: We may not be sporting, when we had more need be repenting for our sins, Isay 22. 12. 13. 14.  
Qu. How may we be sober and moderate in resting from our labours?  
A. If no more time be spent in our rest, then may well serve to refresh us, Mark 6. 31. 
In Labours.   
Q. How may we always keep ourselves in work?  
A. If we consider, that the Lord hath stored us with such variety of duties, that we need not be idle one hour in a day. 
In work.  If we cannot work, yet we may read: If we cannot read, yet we may hear others read: If not that, yet we may pray or meditate, or comfort our brethren. If we tired in one, yet we may recreate, and refresh ourselves in another, Coloss. 4. 5.  
Qu. How may we be sober and moderate in our sorrows?  
A. If we observe three things. First, that we grieve not 
In Sorrows.  ourselves for every needless thing; for the Lord would have us live in some comfort, and in some cheer: And therefore, we must not take every thing to heart, and make our lives wearisome and bitter to us, Phil. 4. 4.  
Secondly, that we grieve less for matters of less weight, and more for matters of greatest weight: More for our sins, than we do 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 ourselves to be swallowed up 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 we weigh the matter of our joy, that we never rejoice 
In our Mirth.  in evil things, as in jesting, scoffing, talking wantonly, nor in those things that are transitory, and pass away; as in riches, favour, honour, further than they are pawns and pledges of the love of God (not in evil things, 1. Cor. 5. 6. not in transitory, jer. 9 23. and the 24. job 31. 25.  
Secondly, if we show not too great lightness in our mirth, but always it have some seasoning of Christian gravity in it, Ephes. 5. 4.  
Thirdly, if we be not merry, when our own sins, or our brethren's miseries, give us more cause to mourn, Host 9 1. Amos 6. 5. 6.  
Q. Are there no other things, wherein sobriety must be showed?  
A. Yes, many other things, as in our sleep, in our fears, and in our cares for the world, and the like; But by these few, which have been handled, we may measure out all the rest.  
Q. What is the duty which we owe to men?  
A. To live righteously, that is to give every man that which 
To men Righteousness.  is his due, Rom. 13. 7.  
Q. What is their due?  
A. That we love them in their persons, both in their bodies and in their souls, in their goods, in their good names, and in every thing that belongs unto them, Rom. 13. 8.  
Q. How may we show love in their persons?  
A. Three ways, 

1. In our Affections,  
2. In our Words,  
3. In our Deeds,   1. john 3. 18.  
Q. How in our Affections?  
A. We must not rashly be angry with them, for love suffereth 
In our Assections.  long, it will put up many injuries, and pass by many wrongs, and therefore they that fall out, and suffer their love to quench for every offence, declare evidently they have no love, See Solomon's Song 8. 7.  
Q May we not be angry?  
A. Yes: but therein three things must be looked unto. First, 
Anger.  that the cause be just and earnest, Math. 5. 22.  
Secondly, that our anger be not furious: that it break not out into immoderate heat, into cursing, banning, reviling and the like, Ephes. 4. 31.  
Thirdly, that it hold not long, for both should seek Reconciliation: As the father ran to meet his son and the son his father. And therefore, they that being once salne out, will never be reconciled again, or strain courtesy, who shall begin, bewray notably their want of love, Eph. 4. 16. 1. Cor. 3. 12. 13.  
Q. What is the second point of Inward love?  
A. We must not envy their good: It must not grieve us to see others wealthier, wiser, and better thought of then ourselves: We must be as glad of their welfare, as of our own, and rejoice as much to hear them praised, as we would do if ourselves were commended, Rom. 12. 15.  
Q. What is the third point of Inward love?  
A. We must not take that which may be well meant in evil part: we must not be too jealous, and too suspicious of our brethren, upon every conceit, thinking hardly of them, Rom. 1. 29.  
Q. What is the fourth point of Inward love?  
A. We must not disdain them, nor set up ourselves against them: For though in some one gift, they came behind us, yet happily in some other they go before us; and though they do not, yet happily, they have not had such helps, such means, so many sweet motions to bring them on as we have had, Phil. 2. 3.  
Q. How must we show our love in our words?  
A. We must not speak bitterly, scoffingly, nor crossly to 
In Words.  them: if we be wronged, yet we must deal coldly, gently, and mildly with them, not bitterly, james 4. 11. not scoffingly, Gen. 21. 9 10. not crossly, Pro. 15. 1.  
Q. May we not be sometimes sharp in our speech?  
A. Yes, but in God's cause, rather than in our own, and neither in both, till we see gentle means will not work: as a Physician useth strong Medicines, when the weaker will not help, Nehem. 13. 25.  
Secondly, we must not speak evil of them behind their backs, but by love conceal those infirmities that are in them, unless either God's glory, or their good shall require an opening of their faults, 1. Pet. 4. 8. 1. Cor. 11. 11.  
Thirdly, we must not brawl, and wrangle contentiously about questions that shall arise amongst us, 1. Pet. 3. 15. 16.  
Q How must we show love to them in our deeds?  
A. We must not withdraw ourselves from them in their 
In our Deeds.  needs, but to our power and ability, seek to make their lives sweet and comfortable to them; We must not be altogether our own men, shut up within our own profit, and pleasures, and wholly taken up of them: But by love we must go out of ourselves to the good and profit of our Brethren, Deut. 15. 7. to the 11.  
Q. What gather we of this?  
A. That they who are so far off from helping their needy brethren; that they make even a spoil, and a prey of them, most unchristianly increasing their miseries, and by usury and hard bargains, putting of them further into debt and danger, they have no drop of humanity, much less any sound ground of Christianity in them, Leu. 35. 36.  
Qu. What other thing is there wherein we must show our love?  
A. We must not do any violence to their person, we must neither smite them, nor hurt them in life or limb, as appeareth, Levit. 24. 19 20. For though the Ceremony of that Law be now abrogated, yet the equity of it stands still in strength.  
Qu. What further thing is there to declare our love?  
A. We must not procure hurt to their persons by any means, 
Love to their Persons.  so tenderly the Lord would have us regard our brethren, that we should not be any occasion, whereby hurt and dammagement may grow unto them, 1. Chron. 11. 19  
Qu. What gather we of this?  
A. That they who delay suits in law, or blow tales into men's heads, and so give occasion of blood, or they that rashly venture men's lives for their profit or pleasure, are highly guilty of the want of love.  
Qu. Shall we think ourselves discharged towards our brethren's persons, when we have performed this?  
A. No, the chiefest thing is yet behind, love to their souls, which is the very life of Christian love, Rom. 10. 1.  
Qu. How must we love them in their souls?  
A. We must mourn and be sorry for their sins, as Christ 
Souls.  wept over jerusalem; so we must weep over the souls of our brethren, jer. 13. 17.  
Qu. What is the second thing?  
A. We must pray for them, that the Lord would forgive them, and fill their hearts with the riches of his grace, james 15. 16.  
Q. May not one man's prayer get pardon for another man's sins?  
A. It may, as it appeareth in the 1. john 5. 16. and yet not without the faith of him, whom we pray for: For without faith it is impossible to please God, Heb. 11. 6.  
Q What gather we of this?  
A. That they who see other men drowned in sin, and yet are not oft upon their knees to entreat the Lord heartily, and earnestly for them, are highly guilty of neglect of duty towards them.  
Q. What is the third thing?  
A. We must labour to draw them to Christ; as one candle 
In drawing them to Christ.  lights another: so one man must bring another to God; As Peter being converted, must convert his brethren; so we being turned, must turn others to the faith, Zach. 8. 21.  
Q. What is the fourth thing?  
A. We must bring them on, being come, we must encourage 
●o encourage ●hem.  them, and lead them forward in the ways of God. As a man plies a lamp with oil: so we must nourish and feed good things in them, that they go not out, Heb. 10. 24. 25.  
Qu. How is this declared?  
A. By a similitude: for as in a great Family where are many children, the elder help to carry and tend the younger: So in the family and household of God, the ancienter and elder Christians must help and support and bring forward those that are the weaker, and came lately to the faith, Acts 18. 27.  
Q. What is the last thing?  
A. We must admonish them of their faults; For he that rebukes not his brother of his sin, hates him in his heart, Levit. 
Admonition.  19 17.  
Qu. How doth this appear?  
A. Because we know the Lord will punish his sin and bring it to light: And therefore, if we dissemble and admonish him not to leave it, what do we else but desire the Lord to blaze him, and to shame him for it?  
Q Yea, but men will be angry with us if we tell them their f●ult●.  
A. And God will be angry if we tell them not. And therefore it is better to lose men's favours than God's favour, and to have our neighbour's displeasure then God's displeasure: And yet many times that falls out that Solomon speaks of, Prou. 28. 23.  
Q. What things are to be regarded in reproving?  
A. Three things: First, that we do it mildly and lovingly, that we set not too eagerly and too hardly on them, Gal. 6. 1.  
Secondly, that we do it mightily and with power, not only making them see their sins, but even all the shame of it, to bring them to a greater hatred and loathing of it, Micah 3. 8.  
Thirdly, that we do it discreetly, not casting of precious seed upon every ground; but having some hope of the party, that it shall do good, Prou. 9 8. Math. 7. 6.  
Qu. Is every profane man to be given over in his sins?  
A. Surely no: Great care must be had that we judge not men past physic, till their disease be grown very desperate indeed. Though a man have been a scorner before, yet we know not whether now he may leave it. And though he have been very impatient of reproof at other men's hands, yet we know not how he may take it at ours. And therefore, as long as there is any spark of hope, we must not cease mildly to admonish them of their faults, Mark 12. 4. 5. 6.  
Qu. What is the second Point to our neighbours?  
A. We must love them in their goods: For love not only 
We must love them in their goods.  regards the person of our neighbour, but also dealeth tenderly and lovingly with all those things that belong unto him; So that if any thing of his shall not find honest and trusty dealing at our hands, there shall be just cause to arrest, and indict us of the want of love, Rom. 13. 9  
Qu. How must we love them in their goods?  
A. First, we must preserve them the best we can.  
Secondly, we must not withhold or detain any thing from them.  
Thirdly, we must not take away, either by force or fraud, any thing that is theirs.  
Q. What doth the first point teach us?  
A. That if our neighbour's house, or cattle, or corn be endangered, every man must lend his helping hand to preserve them safe. If our neighbour's house be on fire, every man runs with his bucket to quench it. So if our neighbour be oppressed in law, every man must help to defend his right; If by sickness he be cast behind, we must further him and help him the best we can, Exod. 23. 4. 5.  
Q. Who be they that offend in this Duty of love?  
A. First, they that suffer their cattle through negligence to break into other men's grounds, and when they have trespassed him, are not willing and ready to make ull recompense for their hurts, Exod. 22. 5.  
Secondly, they who hurt or lug their neighbour's cattle excessively. For what conscience or equity is this, that a man for half a pennyworth of grass, should do his neighbour's beast a shillings-worth of harm Exod 22. and the 5. 6. verse.  
Thirdly, they that turn their own dangers upon their neighbour's neck, as they that turn the overshoot of their water upon their neighbour's land, or by many means draw him into peril that themselves may scape, Luke 6. 31.  
Fourthly, they that can give evidence in a matter, and yet by their silence suffer their neighbour to be defeated of his right, Levit. 5. 1.  
Fiftly, they that will run to law for every injury, and for every wrong. For though a man have done us some harm, yet that is no reason why we should waste him in the law, and turn him out of all he hath: But we must seek as near as may be, that his punishment may be answerable and equal to his offence, 1. Cor. 6. 7.  
Q. What is the second thing whereby we must show love to our Neighbour's goods?  
A. We must not withhold or keep back any thing that is his, but restore with conscience and care, whatsoever in any right or equity belongs unto him, Prou. 3. 27.  
Q. Who be they that offend in this?  
A. First, they that keep back the labourer's hire; not only they that defeat him of his wages; but even they also, that keep it in their hands when it should do them good, Deut. 24. 15.  
Secondly, they that are not careful to discharge their own debts, Psal. 37. 21.  
Thirdly, they that find any thing that was lost, and are not careful to restore it: For as a Master lays certain loose money up and down his house, to try whether his servants will steal it: So when we light upon any thing that was lost, let us remember, the Lord makes trial of our honesty, whether we will possess with an evil Conscience one pennyworth of our neighbour's goods or no, Deut. 21. 3.  
Fourthly, they that have hired or borrowed, or taken any thing to keep, and are not careful as much as in them lies to restore it as good as it came, Exod. 22. 14.  
Q What is the third thing whereby we must show love to our Neighbour's goods?  
A. We must not get away by force or fraud any thing, that is his: we must suffer him to rest in a peaceable possession of those things which the Lord in mercy for the comfort of his life, hath cast upon him, 1. Thess. 4. 6.  
Q. What learn we by this?  
A. That in bargaining, we must always give him a pennyworth of ware for his penny: Covetousness and greediness of gain must not rate our Commodity, and set price upon our Wares, but we must look as near as may be, that the goodness of the Commodity we sell, even in truth and good conscience be qual to that money the Buyer pays for it, Levit. 25. 14. 15. 16.  
Q. Who be they that are condemned hereby?  
A. First, it condemneth all uttering of deceitful and naughty wares, Amos 8. 6. 7.  
Secondly, it condemneth those that oversell their Commodities, and labour to drive the price as high as possibly they can, Amos 8. 4. 5.  
Thirdly, it condemneth those that use false Measures and false weights, or if they be true, yet they can so cunningly convey the matter, and help it with a sleight, that the Buyer is sure to come short of his due, Deut. 25. 15. to the 16.  
Fourthly, it condemneth those that lie in the wind to pray upon a man (that must needs sell his Commodities for ready money) to get them for half the worth: For what is it to oppress our brethren in bargaining, if this be not to oppress them.  
Q. What other Duty are we charged with?  
A. We must not take Interest, or Usury of our Neighbours, for all usury is biting usury, howsoever some can lick themselves 
Usury.  whole again, yet the greatest part carry the print of the Usurer's teeth to their dying day, Exod. 22. 25.  
Cue, What is Usury?  
A. Usury is a certain gain exacted by Covenant above the Principal, only in lieu and recompense of the lending of it: and it is clearly condemned by the Lord, Deut. 23. 19  
Q Doth not the Prince's law allow Usury 10. pounds in the 100 pounds?  
A. The Prince's Law restraineth Usury, but allows it not; The Prince had rather men would lend freely to their brethren, but if they will not for the hardness of men's hearts he permits 8. in the 100 lest they should take 20. in the 100  
Q Why is not Usury condemned in the New Testament?  
A. Because it is sufficiently condemned in the Old: For the Moral law always standeth in strength and is never repealed: And therefore Usury being a branch of the moral Law, in as much as it concerns love, and good dealing too with our neighbour, is as strictly forbidden in the New Testament, as it was in the Old, Math. 5. 17.  
Q. What is the last duty we learn from hence?  
A. We must not filch or pilfer the least pin or point from our Neighbour: for it is not the value, but the dishonest manner of coming by a thing that makes it theft, Ephes. 4. 28,  
Qu. What is the root of all hard dealing with our brethren?  
A. Covetousness and greedy desire of gain, for why do men rack the prizes of their Wares? Why do they scant their measures? Why do they sell they care not what? Why are they Usurers, oppressors, pilferers, and the like? But because their hearts run after covetousness, and they are mightily overtaken with greediness of gain, 1. Tim. 6. 10.  
Q What are the causes of Covetousness?  
A. There are two causes of it. First, discontentment with 
Covetousness.  our present state, not resting in it, as in our portion with great thankfulness of heart to God for it. For when we are once fall'n into love with a better state, and grow discontented with the present blessings of God that are upon us: then we fall to scraping, and fetching in we care not how, 1. Tim 6, 9  
Secondly, Infidelity and distrust in God, mistrusting the Lords care, that he will leave us in the dust, and not provide sufficiently for us; we think to make shift for ourselves, and to be furnished for a rainy day, though the Lord should leave us. Heb. 13. 5.  
Qu. What are the remedies of it?  
A. The remedies are two: First to rest contented with our present estate, as in the portion which the Lord in wisdom knows to be fitrest for us, Phil. 4. 11.  
Secondly, to have hearts strongly persuaded, that the Lord will not leave us nor forsake us in our need, but graciously will supply us with the riches of his power, whatsoever is wanting in us, 1. Pet. 5. 7.  
Qu. What is the last thing wherein we must love our brethren?  
A. We must love them in their names, taking care for their credit and estimation, that we bring not any blot or blemish upon them, but by love, maintain and uphold their good report, Tit. 3. 2.  
Qu. What is the first duty we are charged with in this behalf?  
A. Whensoever occasion serves, we must be willing to make report of those graces and good things that be in them, and to bestow their just and deserved commendations on them: We must not be given to smother and conceal our brethren's praise, to bury and rake up their commendations in the dust, but be forward in remembering those things, whereby credit and estimation may grow unto them, 3. john 12. verse.  
Q. What is the second duty required of us?  
A. If we hear them falsely charged with any crime, we must stand out in their defence, being content to hazard and adventure some part of our own credit and welfare for them, 1. Sam. 20. 32.  
Q. What is the third duty required of us?  
A. We must not raise up any slander or lying tale against them. It is a foul sin to gad up and down from house to house, whispering in this body's ear, and that body's ear; this tale and that tale to the discrediting of our brethren, Leu. 19 17.  
Q. What is the fourth duty required of us?  
A. We must not open our ears to give entertainment to them that carry tales. For the law of God not only condemneth those that first set them on foot, but even those also, that by approving them, and lending an ear unto them, do as it were underprop, and uphold the same. And therefore it shall be no excuse to say, that we were not the authors, and first b●oachers of them: But if we be hasty to hearken to flying tales, or give countenance to every busy body that will fill our ears; there shall be just cause to condemn us in this behalf, Exod. 23. 1. Prou. 25. 23.  
Q What is the fifth Duty required of us?  
A. We must not blaze abroad the infirmities and offences of our brethren; if by any private dealing they may be reform, Prou. 11. 13.  
Q. What is the last Duty required of us?  
A. We must not amplify and aggravate men's faults, though they be bad, yet we must not make them worse than they be: For this shall even make our enemies say, we love them, when they see we do not rack and tenter their faults, but speak so sparingly and so tenderly of them, as possibly we can, Acts 16. 22.  
Q. What is the duty we owe to God?  
A. That we live godly and holily in this present world: So that it is not enough to discharge our duties towards men, unless 
Godliness.  also we walk carefully in those duties that concern the Lord, 1. Tim. 4. 7.  
Q. What is the first Point of godliness?  
A. We must labour to show in our life that we love the Lord: That we have him in high account and in high regard: that we reckon more of him, than we do of all the world beside, Deut. 10. 12.  
Q. How may we show that we love the Lord?  
A. If we be more careful to please the Lord, and to keep his favour, than we be to please all the Princes and powers in the world beside, john 14. 15.  
Secondly, if we love the children of God; for loving the wisdom, the righteousness, and the holiness which is in God, we cannot but love even the least spark of these excellent things in whomsoever we find them, 1. john 5. 1.  
Thirdly, if we be zealously affected for the glory of God, so that we be ready to stand out in the Lord's defence, and to oppose ourselves against every profane head, that lifts up itself against him, john 2. 17.  
Fourthly, if we rejoice and take sensible comfort in the favour of God, and chose grieve and mourn whensoever we find him displeased with us, Psal. 4. 6. 7.  
Q. What is the second Point of godliness?  
A. We must show that we trust in God, that we are strongly 
Second poi●● Godliness. Trusting in God.  persuaded in our hearts, that seeing God hath taken upon himself the care, and provision for us; Therefore it shall go well with us, and he will store us and provide us of every thing that is needful for the comfort of our life, 1. Pet. 5. 7.  
Q. How shall we show that we trust in God?  
A. If we be joyful and comfortable in our wants, not clean out of heart, and at our wits end as the wicked are, Math. 8. 25. 16.  
Secondly, if we fall not to unlawful shifts, winding ourselves out of danger we care not how, 1. Sam. 27. 1.  
Q. What is the third point of godliness?  
A. We must humble ourselves under the mighty hand of God, bearing patiently and contentedly those crosses and troubles 
Thirdly Humbling,  that he brings upon us, 1. Pet 5. 6.  
Q. How may we strengthen ourselves to be patient in troubles?  
A. First, to consider, that it is our own sin that hath pulled these judgements on us, Micah 7. 9 
Affliction.   
Secondly, to consider, that it is the Lord that afflicteth us, who having absolute power over us, may dispose of us either by poverty or plenty, by sickness or health, by life or death, as best pleaseth him, 1. Sam. 3. 18.  
Thirdly, to consider, that they shall turn to their greatest comfort in the end. So that God may seem to afflict his children, only to sweeten and relish their prosperity, 2. Sam. 16. 12.  
Fourthly, to consider, that though the Lord have deprived us of one blessing, yet he hath left us many others to rejoice in: Even as if a man having forfeited an hundred pounds, and the Creditor should take but 100 shillings of him: So when we by sin have forfeited all our blessings, and all the comforts of our life: yet the Lord straineth but some one part and portion of them, Lamen. 3. 22.  
Fiftly, to consider, that impatiency doth but increase our cross; like one in Irons, that struggling and striving to wring them off, hurts himself more than the Irons do, Luke 21. 19  
Q. What is the fourth point of godliness?  
A. We must be diligent in commending our whole estate 
Fourthly Prayer.  by earnest prayer unto God; For therein we do the Lord this honour, that we acknowledge our whole welfare to depend on him, and it is he alone that blesseth all things that we take in hand: And therefore we must never begin any thing without prayer: We must not eat unless we first pray God to bless that we eat: We must not give, unless we pray God to bless that we give, 1. Thessalonians 5. 17.  
Q. What is the Reason?  
A. There is a double use of the good things of God, 

A lawful use, &  
An holy use.    
Q. What be they?  
A. As when a man eateth, or refresheth himself, or sleepeth moderately; when he uttereth his Comoditieses at a reasonable rate, than he doth these things lawfully: But when he sanctifieth and performeth all these things with holy prayer unto God: Then, he useth them not only lawfully but holily too. So that by this means our thoughts are holy, and our works holy, our recreations holy, yea and our sleep is holy to the Lord, 1. Sam. 3. 5.  
Q. What think you then of giving thanks before meat?  
A. It is a holy use sanctified by the example of Christ and much commended by the Scriptures; our Saviour Christ looked to heaven and blessed the loaves and fishes, Math. 13. 19 So did Paul, Acts 27. 35. And we read of the people in the 1. Sam. 9 13. That they would not eat of the Sacrifice till Samuel had blessed it. And therefore their boldness is great, that dare use the creatures of God with greater boldness than Paul or Samuel, yea and the Son of God himself would use them.  
Q. Is it not good to have certain set times of Prayer in our houses?  
A. It is very needful, the rather thereby to draw ourselves into God's presence, and to bring ourselves in remembrance of this great duty, that lies upon us, as Daniel 6. 10.  
Q. What are the fittest times to set apart for Prayer?  
A. The Morning and the Evening. In the morning we must pray that the Lord will lead us throughout the day: That he will shroud us and shadow us under the wings of his grace, and be with us in every thing we take in hand. And this may be termed the morning Sacrifice of a Christian, Psal. 5. 3. At night again we must reckon with the Lord for the sins of the day, that we lie not down in God's displeasure: but having reconciled, and as it were made even for our faults, we may sleep in the lap and bosom of the love of God. And this may be termed, The evening Sacrifice of a Christian, Psal. 141. 2.  
Q. How is this further declared?  
A. As Noah's Dove, having wandered all day abroad, yet returned, in the Evening to the Ark: So we having toiled, and laboured all day in the world; yet at night we must be careful to return, and take up our rest (as it were) with God.  
Q. Are we to rest ourselves in this thing?  
A. We must not think ourselves discharged, when these set times of prayer be performed: but many times in the day, we must lift up our hearts to God in the heat of all our business: bethink us of the Lord, who alone can prosper and bless that which we have in hand.  
Q. What is the fifth Point of godliness?  
A. We must lift up our hearts with great thankfulness unto God for all his blessings and benefits that are upon us. For 
Fiftly Thanksgiving.  therefore Moses declareth in the first of Genesis, how God made the Heaven and the Earth, the Sun and the Moon, and all things here below; To show that if we have any comfort in any thing in this world, God the Creator is to be blessed, and thanked for it, 1. Thess 5. 18.  
Q. Is it enough to thank God for his mercies?  
A. Surely no; but as we are thankful for his blessings, so we must be thankful for his judgements too, and therefore we must bless God, as well for our poverty as we do for our plenty; as well for our weakness, as we do for our strength: as well when we lose our comforts, as when we have them, job 1. 21.  
Q. What is the Reason that so few are thankful for their troubles?  
A. Because men are not able to look through the present evils that are upon them, into the special favour and love of God, who by this means compasseth and procureth their greater good. And therefore men think it an unreasonable thing, that they should thank God for the loss of their wealth, of their peace, of their liberty, and the like, because they see not into that good, which the Lord by this means will bring upon them, Rom. 5. 4.  
Q. How may we provoke ourselves to thankfulness?  
A. First, if we keep a faithful Register of the blessings of God, and engrave them (as it were) upon the gates of the soul, that we may behold in one sight, and in one view, all the rich blessings of God, that are upon us, Psalm 103, 1. 2. etc.  
Secondly, if we consider how unworthy we are of the least of those blessings which we enjoy: For we are not worthy the earth should bear us; the heavens should cover us: the Sun should shine upon us. And therefore it is the Lords exceeding favour that we are blessed in any measure, and regarded of him, 2. Sam. 7. 18.  
Thirdly, if we consider our preferment in many of our blessings above other men, and how they are thankfuller for half our happiness, than we are for the whole, Math. 13. 17.  
Fourthly, if we consider how the number of God's blessings groweth daily towards us. So that if we had cause to thank God yesterday; we have greater cause to thank him to day. And if we have cause to thank him this year, we shall have greater to thank him the next year; the Lords mercy still more and more increasing on us, Ezek. 36. 11.  
Q. What is the last Point of Godliness?  
A. The sanctifying of the Sabbath, which is one of the chiefest 
Sabbath.  duties of a Christian, as being the very sinnewe, and the life of all the rest: For though a man be never so sick and diseased; yet so long as he lies at Physic, and useth good means of health, there is some hope he may do well; but when he lets his disease run, and will not come under the Physician's hands, than his case is desperate, we have little hope that he will ever mend. Even so, though a man be never so sick and diseased in his soul: yet so long as he hath care to sanctify the Sabbath, to partake in the holy Prayers, and the Ministry of the Church, there is some hope that in time these good things may work upon him: But if he will not come to join in these exercises of the Church: if he have no care to hear, to pray, to meditate and the like; then his state is woeful, we have little hope of amendment, Isay 38. 13. 14.  
Q. How must we sanctify the Sabbath?  
A. First, in setting ourselves apart from our worldly businesses, that we may with greater liberty, bestow ourselves in the service of God: And therefore it is not lawful to journey about our worldly matters upon the Sabbath day, Exod. 16. 29.  
Secondly, it is not lawful to keep Fairs or Markets on the Sabbath, Nehem. 13. 13. 16. 17.  
Thirdly, it is not lawful to sow or reap, or to load our cart, or to weed in our corn on the Sabbath, Exod. 14. 21.  
Fourthly, it is not lawful to buy or sell bargains upon the Sabbath, Nehem. 10. 31.  
Q. Whom doth this Doctrine meet withal?  
A. First, it condemneth those, that take up that day for their worldly affairs, and many times cast the greatest burden of their business upon the Sabbath.  
Secondly, it condemneth those, who though they rest from their labours outwardly; yet notwithstanding they have their heads and their hearts so fraught with worldly matters, that indeed they do not perform the tenth of the Sabbath, Amos 8. 5.  
Qu. Are all works forbidden on the Sabbath?  
A. Not all, but such only as be lets and hindrances to the Sabbath. And therefore we learn Math. 12. That three sorts of works are lawful on the Sabbath.  
Qu. What are they?  
A. First, works of necessity, as if our enemies invade us, it is lawful to repulse them. If our house be on fire, it is lawful to quenchit. If a gap be made into our corn or pasture, it is lawful to mend it, Math, 12. 3. 4.  
Secondly, works of holiness, such as lend their helps to the Sabbath: As a man may go forth on the Sabbath day to preach, by the example of Christ, Math. 12. 9 or to hear a Sermon by the example of the Noble women in the 2. Kings 4. 23.  
Thirdly, Works of mercy, as a man may dress his meat, and pull his beast out of the pit, and minister unto a sick body upon the Sabbath day, Math. 12. 11. 12,  
Q. What is the other thing wherein we must sanctify the Sabbath?  
A. In practising the holy Exercises of the Sabbath; And therefore they that rest from their labours, and yet are not careful to sanctify the Sabbath in the holy duties thereof, do not indeed truly keep a Sabbath to the Lord, Exod. 3. 2. 3.  
Qu. What are the exercises of the Sabbath?  
A. They are of two sorts, 

Some are Public, and  
Some are Private.    
Q. What are the public Exercises of the Sabbath?  
A. The first is hearing of the word of God with fear and reverence, Nehem. 8. 3. to the 9  
Q. What gather we of this?  
A. That they which either loiter at home: or when they come, either gaze, or sleep, or read, when they should hear, do not indeed sanctify a Sabbath unto the Lord.  
Q. What if they have no Preacher in the town where they dwell?  
A. Yet they must seek abroad, as the little bird leaveth her warm nest, and flies for her food where she can get it: So must they by the famous example of the Noble woman in the 2. Kings 4. And also of the Queen of the South, Math. 12. 14.  
Qu. What is the second Exercise of the Sabbath?  
A. Thanksgiving to God for his many and geeat blessings bestowed upon us all the week before, together with earnest prayer for the continuance of the same all the next week, and ever after Acts 16. 13.  
Qu. What gather we of this?  
A. That they which think it enough to be at the Sermon, and withdraw themselves from the Prayers of the Church, do not Sanctify the Sabbath in all the duties of it.  
Q. Are none else faulty in this point?  
A. Yes, even they also, which run out before the end of the exercise, turning up the heels to God and departing, before the Lord give them liberty to depart, Ezek. 46. 10.  
Q. What example have we of this?  
A. Matthew 26. 30. We read that the Disciples of Christ went not out, till the Psalm was sung, only judas was so hotly set upon his business, that we could not tarry the Psalm, john 13. 30. 31.  
Q. What is the third Exercise of the Sabbath?  
A. Receiving of the Lords Supper at the appointed times, and attending to Baptism, if occasion serves, that thereby we may be brought in better remembrance of the vow and promise, which we have made to God, and also lend our helps too in prayer to the little Babe then presented to the Church, Act. 20. 7.  
Q. What are the private exercises of the Sabbath?  
A. They are of two sorts, 

1. Such as prepare us to the public duties of the Sabbath.  
2. Such as must be performed afterwards.    
Q. What are the Exercises in the holy Preparation of the Sabbath?  
A. Private prayer, that the Lord will fit and enable us to the sanctifying of the Sabbath, so that we may reverently attend unto the ministry of the word, and the prayers of the Church, and profit thereby, and that God will be the mouth of our Minister, that he may speak with grace and power to the hearts of the hearers, Eccles. 4. 17.  
Secondly, Rising early, and making the shorter meals that we may have the more time to bestow in private prayer, and be the more cheerful in the rest of the exercises that are behind, Psal. 119. 148.  
Q. What is the equity of this Duty?  
A. That if we cut short our sleep, when our own bus●nesse is in hand, much more should we do for the Lords: and if we cannot make a good meal when we have a worldly matter in hand, much less should we dwell upon our dishes, when the glory and honour of God calls us from them.  
Q. What learn we by this?  
A. That their sin is very great, who being content to rise early all the rest of the week, yet give themselves to sloth and sluggishness exceedingly upon the Sabbath day, bewraying thereby their profane and worldly mind, that they carry more good will to their own business, than they do to the Lords.  
Q. What are the private duties of the Sabbath, after we have been at Church?  
A. A joyful thanksgiving to God for the gracious and good things, that we have heard, blessing the Lord in our souls, that it hath pleased him to pour out his whole heart unto us in the ministry of the Word, and to reveal those things in our days, which many years have been shut up and sealed from the world, Nehem. 8. 12.  
Qu. What learn we by this?  
A. That as john saith Reuel. 5. 4. That he wept much when the Book was sealed, and no man was found to open it: So men should weep to see the Book of God lie clasped in their Churches, and no man (to open it and) expound it to them.  
Qu. What is the second private duty of the Sabbath?  
A. Meditation, and beating over by ourselves that which we have heard. For this is that, which mightily strengtheneth the ministry of the Church, and without which, all the preaching in the world will do us little good, Acts 17. 11. 12.  
Q. What is the third private duty?  
A. Conference with others when it may be had, at the least to talk in the way of jesus, 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 reap double fruit of that which ourselves remember, and then of that which others have learned. If every one of us had but one coat, or but one stick upon his fire, it would cast but a little heat: but if all we should bring our fuel together, and lay it on one hearth, it would make a mighty blaze: So while every man catcheth but a little at a Sermon, that little doth him but a little good: but if every man would bring his little, than we might make (as it were) one common stock, we should be better able to set up and go through with Christianity, than we do.  
Q. What gather we of this?  
A. That their sin is exceeding great, who so soon as their backs are turned upon the Preacher run presently into the world, and fall immediately into speech of worldly matters, as if they had been at a Market, or a Bear-baiting, unbeseeming the Gospel of Christ, the holiness of the day, and the honour of the place from whence they came.  
Q. What is the fourth private duty?  
A. Reading of the Scriptures for the further strengthening and settling of our faith. For if the godly Christian must read somewhat in the Bible every day, this exercise may not in any wise belayed to sleep on the Sabbath day, Psal. 1. 2.  
Q. What is the last private duty of the Sabbath?  
A. Comforting of our brethren, both relieving 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 upon the Sabbath?  
A. Not to burden us, and tire us out with the number of them, but to make the Sabbath more easy for us; for how tedious would it be if we should do nothing else but pray, or nothing else but read: But now the Lord hath appointed us variety and change of duties, that being weary in one, we might recreate and refresh ourselves in another.  
Q. How long doth the Sabbath last?  
A. Not some few hours of the day, but the whole day, Levit. 23. 32.  
Q. What is the reason hereof?  
A. Because on the Sabbath day, we are to make our provision, and to store ourselves for all the week, so that all the rest of the days may feel the benefit and comfort of this one day, and therefore men must not think it is some few hours, a little in the morning, and a little in the afternoon, that will store us with all that faith, love, patence, humility, that is needful for us: The greatest part being scant able to get up in many days so much as will serve them for one.  
Q. What gather we of this?  
A. That they who think it enough to spend an hour in the forenoon, and an hour in the afternoon at Church, neglecting the rest of the day, know not what it is to sanctify a Sabbath to the benefit of their souls.  
Q. If the whole day must be holy to the Lord? why then do we eat and drink, and sleep on the Sabbath day?  
A. Because these are works o● necessity. Secondly, because they lend their helps to the sanctifying of the Sabbath: For by sleeping in the night, and eating in the day moderately, men are the better enabled to go through with the duties of the Sabbeth, not being able to hold out in them, if these comforts and refresh should be taken from them.  
Q. When doth the Sabbath begin?  
A. Overnight at the shutting in of the day, as appeareth evidently, Levit. 23. 32.  
Q. What is the reason hereof?  
A. That the night before, might be (as it were) a preparation to the Sabbath, both to put them in mind what they are to look for the next day, and also by private prayer, and repeating that they heard the week before, to make them the readier and the fitter for it.  
Qu. Was not this Law particular for the jews only?  
A. No: For the Christian Churches observed it as well as the jews, and therefore St. Augustine in his 251. Sermon De tempore, grounding his judgement on this place of Leviticus, faith, Let us wholly employ ourselves in the service of God, leaving off our husbandry, and all other business from Saturday at night, till the Lord's day at night again. So long Charles the great Emperor enacted the Lord's day should be kept in French Churches, and the Council of Torragon in the Churches of Spain, which use the Spaniards they say hold even to this day.  
Qu. Is this all that is required in the Christian life?  
A. Besides these general Duties, there are many particular duties required of us. He that is a Father, must think that he stands charged with the duties of a Father. He that is a Master must think that the duties of a Master will be looked for at his hands, and so of a Servant, of a Subject, and the like.  
Q. What learn we by this?  
A. That a man must not think himself discharged, if he have walked with some care in the general duties of a Christian; unless also he perform the same in those particular duties, which in regard of his particular state and calling, are laid upon him.  
Q. What is the Husband's duty to the wife?  
A. It is laid down in the 1. Peter 3. 7. in three points, first, he must dwell with his wife: That is, he must live in a sweet, and lovely communion with her: He must not absent himself more than needs: Nor make himself strange to her, when he is at home.  
Q. Whom doth this Doctrine meet withal?  
A. It condemneth those, that upon every light occasion will be shifting from their wives; For howsoever she sure not with thee, yet thou must remember, that she is the companion of thy life, whom God and thy own choice hath joined to thee, Math. 19 16.  
Secondly, it condemneth those, who not settling their hearts at home, love to be roving, and ranging much abroad; for the Lord would not have the least occasion of suspicion to be left to the jealous wife, and therefore hath tied the husband the more strictly to delight himself at home, Prou. 5. 18. 19  
Q. What is the second Duty?  
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 wisdom, gravity, and all good advice, seek to direct her in an honest course, Ephes. 5. 25. 26. The husband is charged to love his wife as Christ loved his Church: But Christ so loveth his Church, that he sanctifieth it, and makes it an holy Church; and therefore the husband must so love his wife, that he suffer her not to lie in her sins, but by all good means seek to reclaim her, and to bring her from them.  
Secondly, knowing that a woman is the weaker vessel, and therefore it is an unreasonable thing to look for all that faith, patience, humility, discreet and wise carriage, that they find in men.  
Q. What gather we of this?  
A. That the wife must be supported, and borne withal in her rashness, heat, want of discretion, and the like infirmities haunting and waiting upon the Sex: And therefore every advantage must not be taken against her, but we must break through many discourtesies, and many wrongs to hold love and friendship with her.  
Q. What is the third Duty?  
A. He must give honour unto her, as unto the weaker vessel.  
Q. What is meant by this?  
A. He must have her in good reckoning and in good regard, not despising her for the infirmities of her Sex, but accounting well of her for the graces whatsoever that are in her, esteeming her as a vessel, as one needful and necessary in the house.  
Secondly, he must provide for her the best he can, he must not set over her the whole care of his provision; but as she is the weaker vessel, so he must think in the maintenance of the Family to be assisted more weakly by her.  
Q. What is the Wife's duty to her husband? 
Wives.   
A. She must be subject to her husband, humbling herself to the yoke of government, which God hath laid upon her. For God hath made the man the head of the woman, and therefore this must abate all pride and self-love, and work true honour in her heart towards him whom God hath made the chief in the house, 1. Pet. 3. 1.  
Qu. How it this further declared?  
A. That the husband is God's deputy, and God's Lieutenant in the house, as Christ is in the Church, and therefore to despise the husband is to despise God; to disobey the husband in lawful things, is to disobey God, because they lift up themselves against the power, which God hath placed in his own steed and room, Ephes. 5. 22.  
Q. Why doth the Scripture beat so much upon this duty?  
A. Because there is a secret swelling in the heart which will hardly brook the government of the man, especially, if in any good qualities they go beyond him.  
Q. How must this subjection be declared?  
A. Both by reverend speech, and all humble behaviour to her husband. Some take it to be their grace to speak rudely and bluntly to him. But it was Sarahs' honour that she obeyed Abraham and called him Lord, 1. Pet. 3. 5.  
Q. What is the reason hereof?  
A. A man is bound to love his wife, though there be nothing in her that deserveth love; But because a man is not easily brought to this love, where there is not some cause of love: Therefore the Lord would have the wife by gentle and sweet behaviour, deserve, and win love at her husband's hands.  
Q. What is the second Duty of the wife?  
A She must be of pure conversation; no havocker, no waster of her husband's goods, no enticer of him to dishonest things, like jobs wife, that was jobs tempter, not idle, not sluggish, no babbler abroad of her husband's faults, Prou. 31. 10. 11.  
Q. What is the third duty?  
A. She must fear her husband, and she must be loath to displease him, such a tender care she must have of his comfort, and of his peace, that she must not do willingly the least thing, that may displease him, Ephes. 5. 23.  
Cue, What is the fourth Duty?  
A. She must not be proud and costly in her attire, stretching out herself to all that she may, but keeping under her husband's ability, rather than any whit above it, 1. Pet. 3. 3.  
Q. What is the fifth Duty?  
A. She must entertain no secret dislike of her husband, but rest her mind with all contentment in him, ever pleasing herself in her husband's face, Cant. 5. 9 10.  
Q. What is the last Duty?  
A. She must be of a meek and an humble spirit, nor given to cursing, brawling, fretting and fuming with him, but by meekness and love support him in his hastiness, rashness, and other infirmities, which he hath. 1. Pet. 3. 3.  
Q. What is the Parents duty to their children? 
Parents.   
A. They must bring them up in the fear of God; they must seek to place religion and true godliness in their hearts: They must not only train them up to live civilly, & honestly in the world: But their chiefest care must be to acquaint them in their tender years with the ways of God, Eph. 6. 4.  
Qu. What is the second Duty?  
A. They must not be churlish and bitter to them, moping them too much, but living with some cheerfulness among them, Col. 3. 21.  
Qu. What is the third Duty?  
A. They must not let their Children run out, but hold them in and correct them moderately for their faults, for better the Parents by discreet correction make their children weep, than their children through their ungracious behaviour, make their aged Parents weep, and lay down their hoary heads with sorrow in the grave, Prou. 19 18.  
Qu. What is the fourth Duty?  
A. They must consecrate such as be fit unto the Lord, as Anna did Samuel, bestowing the rest in some honest Trades, so that none be suffered to lie idle upon their hands.  
Qu. What is the fifth Duty?  
A. Mother's must nurse their children at their own breasts, for even the Estredges in the Wilderness draw out their breasts unto their young, and proffer food, but then there leave their eggs to be hatched by another, Gen. 21. 7.  
Q. What is the sixth Duty?  
A. When their children be ready, they must be careful to match them with men of understanding and such asfeare God: They must chiefly look not how rich they be, how personable they be, but how godly they be.  
Qu. Is it not lawful for a Christian to match with a jew?  
A. No, for this is amping of the holy seed, and a wilful flinging of ourselves into a continual temptation; a lugging of ourselves with a continual yoke.  
Q. What is the seventh Duty?  
A. They must so labour, and care moderately for outward things, that when they depart this life, they may leave some blessing amongst their seed.  
Q. What learn we by this?  
A. That their sin is great, who live so riotously and so idly, that they be able to leave no means to their children when they die.  
Q. What is the children's duty to the Parents? 
Children.   
A. They must seek the honour of their Parents, Math. 15. 4. first so to behave themselves, as that their Parents may have credit by them: For a good child is an honour to the parent: but he that is evil is the shame of them that hath brought them up.  
Q. How must we honour our Parents?  
A. By making good account of them, and using them reverendly with all humbleness and fear, Leu. 19 3.  
Q. What if the Parent be a meaner man?  
A. Yet the child must perform him that reverence and honour that is his due; Though a King should not be the wisest, nor the gravest, nor the learnedst man in the kingdom; yet because the Lord hath stated him in his royal Throne, therefore they that are graver and wiser, and learneder than he must bow before him. So though the Parents in many things come short of their children: yet in that they are their Parents, they have their honour and their excellency above them, Gen. 48. 12.  
Qu. What learn we from hence?  
A. That Parents must keep the dignity of their place, and look for due reverence at their children's hands, as jacob though but a shepherd, yet was well content that joseph his son should bow before him.  
Q In what else must we honour our Parents?  
A. In being obedient to them and performing their wills, both when they be alive and when they be dead, so far forth as lawfully we may, especially in the weighty matter of Marriage, which may not be dealt in without their consent, Prou. 23. 22.  
Q. Who are they that are condemned hereby?  
A. Such as make light of their Parents, doing all upon brain, never caring for their counsel or consent, Prou. 30. 17.  
Q. What is the best thing wherein we must honour our Parents?  
A. In maintaining and relieving them in comfortable sort according to our ability, when they be in need, 1. Tim. 5. 8.  
Q. What is the reason hereof?  
A. We have received much more at our Parents hands, and they did but trust us with their wealth till themselves were old, and therefore we cannot in any equity, but render and repay them their own when they be in need, 1. Tim. 5. 4.  
Qu. Are these duties to be performed to our own Parents only?  
A. They belong also to our Parents in law. Christ was obedient to his stepfather joseph, Luk. 2 5. And Micah notes it, as one of the sins of the People ca 7. 6. That the daughter in law set up herself against her Mother in law; a sin too common in these woeful days.  
Q What is the Master's duty to their servants? 
Masters.   
A. They must teach them religion, and the fear of God, that their servants may continue the Lords worship when ourselves are in the grave. For why is the Centurion said to fear the Lord with all his house, Acts 10. 2. but to teach us, that it is not enough to be godly ourselves, or to have one good Servant like a joseph in the house: but it must be our care that all within our gates, and under our power and authority may fear the Lord, Gen. 18. 19  
Q. How may masters be stirred up to some care of this duty?  
A. If they consider, That their own good, and their own welfare is procured thereby; for many a master is blessed for his godly servant, as Potipher was for joseph; and he fares every day in the week the better for him. But where bad servants be, there falls the curse of God for the servant's sake, Gen. 39 5.  
Q. But what if the Master teach, and the Servants will not learn?  
A. If the Master do his faithful endeavour, his conscience is discharged: Man can but persuade, it is God only that must change the heart. Noah preached to his own family, as well as to the old world, 120 years, and yet when the godly man entered into the Ark, he had not one godly servant after all his pains that would enter with him. So Lot was a just & a righteous man, and that had care of his house; yet when he was called out of Sodom, he had not one servant in all his house, that would go out of Sodom with him.  
Q What is their second duty to their servants?  
A. T●…y must cause them to live peaceably and honestly towards m●●, not bearing them out in their wrongs, but bridling and remaining them the best they can, 1. Sam. 22. 2. with 1. Sam. 25. 7.  
Q. What gather we of this?  
A. That as David's servants were the better for his service, so we should seek to make our servants not the worse, but the better for our houses. For what a fearful saying will it be at the judgement day, In such a man's service I took my bane, I may curse the hour that ever I came into his house, there were my righteousness wounded, and all my graces taken from me.  
Q. What is their third duty to their servants?  
A. They must not overlabour their servants, laying more upon them than their strength will bear. A man would be loath to over-worke his beast; how much more his servant, in whose face he may see the image of God shining, as well as in his own, job 31. 13.  
Q. What is their fourth duty?  
A. They must pay them truly for their pains, for the labourer is worthy of his hire, 1. Tim. 5. 10.  
Q. What gather we of this?  
A. That their sin is great, who send away their servants empty after all their toil. Laban is the pattern that such men may be painted by: they can well be content, that their servants should labour and toil, and spend out their hearts and strength in their service; but care not though they go away without one halfpenny for their pains, Deut. 11. 13. 14.  
Q What is their fifth duty?  
A. They must chasten them with discretion and moderation for their faults: for the Lord would not have the servant's life by any hard dealing of ours to be made wearisome and bitter to them. We read of furious Saul, That his spirit was mastering at any little word: and of Nabal, so fierce that a man could not speak to him. To the like reproach of those that will hear nothing when they be in heat, but let every thing fly that first comes to their hands, Leu. 25. 49. How many blessings did Laban lose, only by entreating a good servant ill? This makes our Servants, even the jewels of our house, weary of our service.  
Q. How may they keep a moderation in their punishments?  
A. If they look that the cause be just. Secondly, That the punishment be equal as may be to the offence, keeping under it rather than any whit above it, Deut. 25. 2. 3.  
Q. What is their sixth Duty to them?  
A. They must wink at many slips, and pass by many faults through love. For if the Master should take the forfeit of every offence; he shall never live in any peace, but vex himself more than his servants that offend him, Eccles. 7. 23.  
Q. What reason is there to move us to this?  
A. As they are servants under us; so we are servants to a greater Lord. Wherefore, if we would not have God take us at advantage for every sin, we must not take our servants short for every fault, Ephes. 6. 9  
Q. What is their last Duty to their servants?  
A. They must esteem best of their best servants, accounting of every one according to that trust and faithfulness, that they find in them, as Cornelius cast special favour on that soldier that feared God, making him his jewel and treasure above the rest, Acts 10. 7.  
Qu. What is the servant's duty to their Masters? 
Servants.   
A. Servants must be obedient to their Masters not their own men, but living wholly at their beck and at their command, as the Centurion saith to his servant, come, and he comes; So when we say to our servants, come, they must come, etc. Ephes. 6. 9  
Qu. What is their second Duty?  
A. Servants must be diligent to please their Masters, having a tender care, that nothing may slip through their fingers, which may offend them: They must seek even to fit themselves to them (so far forth) as they may with an unstained Conscience to the honour, and not whole dishonour of their Masters with whom they dwell, Tit. 2. 9  
Qu. What reason is there to stir them up to this?  
A. In serving their Masters they serve the Lord Christ. And therefore if a man would be ashamed to serve Christ slothfully, or idly, or grudgingly, he must be ashamed to serve his Master so, his Master being but Christ's deputy, and Lieutenant in the house, Col. 3. 24.  
Qu. What is their third Duty?  
A. They must not murmur, nor answer again, when they be reproved, but in silence and patience commend their cause to God, Tit. 2. 9  
Q. What is their fourth Duty?  
A. They must not filch or purloin the least point or pin, nor make havoc, and spoil of their meat, or of any thing else that comes into their hands, joh. 6. 12.  
Q. What is the fifth Duty?  
A. Servants must show all good faithfulness to their Masters, discharging their places with all trust in the places committed to them; not beseeming themselves, whiles their Masters are in sight, and proclaiming looseness and liberty when they are gone, but carrying themselves with as great trustiness in their absence, as if they were present with them, Ephes. 6. 5. 6.  
Q. What reason is there to bring them to this?  
A. To consider, that that which they hide from their Masters they cannot hide from God; for though their Masters see them not, yet God looks upon them from heaven with a bright and a shining eye, and he sees them maintaining and gaming, and trifling out their time: and therefore when their Masters back is turned, they must still think the Lords back is not turned upon them, Heb. 4. 13.  
Q. What is their sixth Duty?  
A. Servants must tender the credit of their Masters, burying their private faults within the private walls, by no means publishing the secricies of the house, no not then, when they are departed from them, 1. Prou. 11. 13.  
Q. What is their last Duty?  
A. They must settle themselves in their service, and not upon every light displeasure be flitting to a new. A good servant is not then going every day; but is sometimes 20. years in a place together, as jacob was: But now in 20 years, the greatest part will have 20. services by their Wills, Gen. 16. 8. 9  
Q. What general reasons are there to edge them on to these Duties?  
A. Christian servants must so behave themselves, that they may be an honour to the Gospel, that as Potipher was glad of joseph: So men may say, there are no such servants as the servants of Christ for faithfulness, care, and diligence, and honesty, they may carry the torch unto all the rest, 1. Tim. 6. 7.  
Q. What is the Duty of those that be in office?  
A. They must be men of courage, they must not let every 
Officers.  boldface dash them, and bear them down, but stoutly oppose themselves to the discontinuancing of every disorder that reigns, Deut. 1. 17.  
Q What gather we of this?  
A. That as men wish all things were well, so they must have courage for the truth to oppose themselves against all those that be hinderers of their goods, jer. 9, 3.  
Q. What is their second Duty?  
A. They must be men fearing God, and therefore they must make a conscience of their Calling, and be content rather to displease their dearest friend then to displease the Lord; rather to lose men's favours than Gods: rather the whole world should frown, than God should frown upon them, 2. Chron. 19 9  
Q. What is the reason hereof?  
A. Because this is a great damping, and a great cooling to them that are in place, they dare not execute their office lest men should be angry with them, and therefore God's fear must be opposed, as a brazen buckler to the fear of men: to think that as men will be angry if we do it; so God will be angry if we do it not: as men will vex us, if we press it; so God will vex us and be terrible and fearful to our souls if we press it not. And who art thou that fearest the face of men, and fearest not the face of the mighty God, who is able with one blast of his mouth to blow thee into hell, and with the least touch of his finger to fling down the pillars of heaven and earth about thine ears, job 32. 22.  
Qu. What is their third Duty?  
A. They must be men hating covetousness, they must not be so greedily set upon their gain, that they will spare neither time nor money to discharge their duties. But they must be content many times to pass over all regard of themselves, and even to let their own business sleep, that the causes of God and the people may be set on foot, Exod. 18. 21.  
Qu. What is their fourth Duty?  
A. They must not be ready to do all upon a brain, but in matters of moment, and beyond their reach be glad to advise with those that be wiser and skilfuller than themselves, Exod. 18. 22.  
Q. What is their last Duty?  
A. They must apply themselves to their office, that is, ever set, and buckle themselves to perform the duties of it, Heb. 12. 2.  
Qu. What learn we by this?  
A. That they have much to answer for, who being chosen to the offices of a Town, sleep in them, and slubber them over they care not how, as if Magistracy were a chair of ease.  
Q. What is the duty of Private men?  
A. They must make choice of fit and able men to rule among 
Subjects.  them, Deut. 1. 13.  
Qu. What gather we of this?  
A. That it is a great sin to cast our offices we care not where, never regarding the fitness and ability of the parties that we name. So we set up officers in the Church like scarre●rowes in a field, Idol officers like Idol shepherds; That have eyes and see not, ears and hear not, mouths and speak not against any thing that is amiss.  
Qu. What is their second Duty?  
A. They must not shift out themselves from the offices of the Commonweal, or of the Church, finding some reasonable fitness in themselves to discharge them: For what is this, but to bury our Talon in a napkin, and deprive our being of all the benefit and comfort of our graces, Phil. 2. 14.  
Q. What is their last Duty?  
A. They must reverence and regard those, whom God hath placed in office and authority, though otherwise in many respects inferior to them, Acts 24. 5.  
Q. What is the duty of the Pastor of the Church?  
A. He must approve himself both to his own conscience, 
Pastors.  and to the judgement of others to be the Minister of God, 2. Cor. 6. 8.  
Q. What is the Duty of the People to their Pastors?  
A. They must seek to have a godly and a good Minister 
People.  placed amongst them.  
Q. How must we seek it?  
A. By prayer unto God, that he will raise up faithful and good Pastors to his people, Math. 9 38.  
Q. What gather we by this?  
A. That their fault is exceeding great, who content themselves with that weak ministry which they have, are not oft upon their knees, and do not labour careful in their places to set up a sufficient and an able man among them.  
Q. What is their second Duty?  
A. They must pray for their good Ministers, that God would pour grace into their lips, and wisdom into their hearts, that they may speak the word faithfully and feelingly to the people. For as when Moses hands fell down, Aaron and Hur helped to bear them up: So when the good Moseses of our land wax weary in their labours, and are out of heart; by the Prayers of God's people, they must be strengthened in their Ministry and cheered up again, Col. 5. 3. 4.  
Q. What is their third Duty?  
A. They must love the Ministers of the Word, and that not with ordinary and common love, such as they bestow upon every one; But with singular love above the rest, 1. Thess. 5. 13.  
Q. What is the reason hereof?  
A. Men love them best, which wish them best: But none wish us more good than the good Ministers; For they would have us to be all saved; to be Kings in the new jerusalem, and to sit crowned in glory with Christ upon his throne, for this they labour, and watch and spend their strength, caring more for us than we care for ourselves, and therefore they deserve to be loved in an high degree, Gal. 4. 15.  
Q. What is their fourth Duty?  
A. They must reverence the Ministers of the Gospel, having them in good reckoning, and in good regard, not accounting of them, as the profane sort do, as of the basest and meanest in the world, Leu. 21. 8. 2. Cor. 3. 9  
Q. What Ministers are most to be esteemed?  
A. Ministers are more or less to be accounted of according to the benefit, which the Church receiveth by them. And likewise, they are to be had in greatest regard, who have laboured most for the profiting of the people, 2. Cor. 11. 23.  
Q. What are the helps and means to continue us in this good course?  
A. The first help, is diligence, when a man bestirs himself in goodness, and pursueth religion even at the heels, labouring 
Helps to a Holy life.  in it notably, and sweeting about his soul. And therefore 
1 Diligence.  Christianity is commonly compared to an Occupation or a Trade, because there is no good to be done in it, unless it be throughly applied, 2. Pet. 1. 10.  
Q. What is the reason hereof?  
A. Because a man goes no further in Christianity, than he drives forward his soul, and lugs it on. And therefore if he once slack his pains; let him look also that his love, and his zeal will quickly slake.  
Q. What learn we by this?  
A. That they who content themselves with a cold profession of the Gospel, and to go along in Religion for company sake, and do not gird their loins, and set themselves unto it seriously, shall never attain to any soundness in it, Prou. 13. 4.  
Q. What is the second Help? 
2 Graces nourished.   
A. To nourish our graces, and to ply the fire of the Spirit, that it go not out so soon as we feel any declining of our state, as coldness in prayer, deadness of heart, weariness in good duties; not to let the disease to grow, but immediately to labour the reforming of it, Heb. 12. 13.  
Q. Declare this more fully?  
A. As a man feeling the grudging of an Ague, seeks to meet with it, and to prevent it before it come: So when we feel any declining of our state, a fit and a pang of sin, we must gather up ourselves from that weariness and deadness, and coldness that is grown upon us.  
Q. What is the third Help? 
3 To watch our Life.   
A. To set a watch over all our life: to look that we speak nothing, but what God would have us speak, and that we think nothing, but that which God would have us think and do. And that we have the Lords word, and the Lords Warrant for every thing that we take in hand, Psal. 39 1.  
Q. What gather we of this?  
A. That they who let their lives run at random, they care not how, and do not first consider before they do any thing, what God would have them do; and before they deal in any business, how God would have them deal; and before they say any thing, what God would have them say, must needs offend exceedingly.  
Q. What is the fourth Help? 
4 Daily Trial.   
A. To try our state daily; how we come forward, what gain we make, and whether our profit be answerable to our time, and to our Ministers pains, how sin dyeth in us, what corruptions are yet strong, and what pains we take for the weakening of them; This will comfort us and encourage us forward, if we have done well, and make us ashamed of our sloth, if we be not the better by our means, 2. Cor. 13. 5.  
Q. What is the fifth Help? 
5 Scriptures reading.   
A. Reading of the Scriptures privately as often as we can, though it be the less, and that which we want at one time to supply it another, so that we be constant in our course, josh. 1. 8.  
Q. How may we read the Scriptures with profit?  
A. First, if we remember it is God that speaks in the 
How to read with profit.  Scripture, and therefore when we open the Bible, we do open the mouth of the blessed God to speak unto us; So that when we come to read, we may say as Samuel saith, Speak Lord for thy servant heareth, 2. Pet. 1. 21.  
Secondly, if we think that God comes not to talk with us of trifles, for this beseemeth not the Majesty of God; but he comes to speak with us of matters of great moment, & of great weight, of such as concern the everlasting welfare of our souls, and therefore we are to quicken up ourselves in the hearing of him, Deut. 32. 47.  
Thirdly, if we think that there is never a word that God speaks in vain, but it hath something for our instruction and good, if we could take it; And therefore when we read without profit, we may say; Lord, that God should talk so long with my soul, and I never the better for it, Rom. 15. 4.  
Fourthly, if we apply the Scriptures to ourselves, not reading them as strange stories that concern us not: But to think that we shall find him the same God to us in our troubles, prayers, sins, and repentance, which Abraham, and David and job, and jacob have found him before us, jam. 5. 11.  
Fiftly, if we insist, and dwell longest upon those places which meet most with our corruptions.  
Sixtly, if we meditate of it afterwards, and lay up that which we understand, and ask of that which we do not, Acts 8. 34. Praying to make it profitable.  
Qu. What is the sixth Help?  
A. To read twice or thrice in a week, as our leisure will 
6 Marking Particulars.  afford those places of Scripture, which concern our particular calling; to consider with what faithfulness we have walked in the duties that are there commanded. As he that is a servant to peruse those Scriptures, that lay down the duty of a Servant: and he that is a Master those places that describe the duties of a Master. This will be a great advantage to godliness, to have the Lord so often calling us, and ringing duty continually in our ears, Deut. 17. 18. 19  
Qu. What is the seventh Help?  
A. To be always meditating on good things, and set the 
7 Meditation on good things.  mind on work in holy thoughts, especially to consider the cursed estate of the wicked to avoid it, and the happy estate of the godly, and to be heartened to the like, Psal. 119. 97.  
Q. What difference is there between the state of the godly, and of the wicked.  
A. Great difference while they live, but greater when they die: For the godly die like lambs, they make a sweet close: they fall asleep in the arms of Christ; Whereas the wicked die like hogs, that go grunting and whining to their death: so they struggle for life, and stick to the world, and are loath to die. Numb. 23. 10.  
Q. What is the eighth Help? 
8. Affliction Sanctified.   
A. To make an holy use of our Troubles, to remember they are as whips in the hand of God to scourge us home to him, Psal. 119. 67.  
Qu. How is this declared?  
A. By a Similitude: For if a sheep run from his fellows, the shepherd sets forth his dog after him, yet not meaning to weary the sheep but to hunt him home to the flock again. So when we wander astray away from God, the great shepherd of our souls sets out his dog after us, sometimes poverty, sometimes sickness, sometimes dearth of corn to chase us from our sins, and to drive us to God again.  
Qu. What is the ninth Help?  
A. To bring ourselves oft in remembrance of the vows 
9 Remembrance of vows and Covenants.  and covenants which we have made with God, and to call upon ourselves for the performing of them: For if it be dishonest to break with men, how much more if we shall not keep touch with God, Psal. 66. 13. 14.  
Q. What is the tenth Help? 
10 Communion of Saints.   
A. To use the company of the godly, that we may be the better by it, Psal. 119. 63.  
Q. What good is gotten by it?  
A. First, We are thereby provoked to be 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 own life, and began to prophesy with them, 1. Sam. 19 24.  
Secondly, we have our benefit in all their gifts; we are the wiser for their wisdom, and their zeal kindles ours, as one candle lights another, Prou. 13. 20.  
Thirdly, we are thereby kept in some compass, and our corruptions nipped in the head, that they dare not stir, josh. 24. 31.  
Fourthly, we fare the better many times for their sakes; God revealing that to them, which he would not have done to us, 2. Kings 3. 14.  
Cue, What is the eleventh Help?  
A. To withstand and avoid all the lets which may stop and hinder us in our Christian courses, be it pleasure or profit, 
11 Withstanding Lets.  or company or friend, away with every thing that may hinder us from Christ, Math. 5. 29.  
Q. What is the last Help?  
A. To bring this to every day's practice, that our whole 
12 Daily Practice.  life may be nothing else, but a walking with God, and a continual journeying towards our heavenly home, 1. Tim. 4. 7.  
Q. What is required in the daily Practice?  
A. First a certain Preparation to the day, and then the holy spending of the day itself.  
Q. Why is the Preparation needful?  
A. Because as a man in time of a common plague taketh somewhat in the morning next his heart to keep out the infection; So the world being mightily poisoned with sin, the Christian must lay some good thing next his heart, else every thing that he deals in will infect him, Psal. 119. 148.  
Q. What is the first thing wherewith we must begin the day?  
A. We must seek to awake with God, to have our minds 
Daily Practise how?  running on him, as soon as we look up; For we cannot awake so soon, but with God's Blessing, and Gods Mercies be up afore us: And therefore let God be in the beginning of our thoughts, and let him have the first place in the day, Mark 1. 35.  
Q. What are we then to consider of?  
A. That we have slept more sweetly under the Lord's defence, then if we had had Iron walls, and Brazen doors to defend us: When we were fast asleep and could not watch ourselves; then the Lord watched over us, and he set a guard of Angels to keep us. And therefore seeing we have rested with such safety under God's defence, let us thank him for his mercy, and seek to dive under the wing of the Almighty, and to go shadowed with the hand of his protection all the day, Psal. 17. 8.  
Qu. What are we to consider else?  
A. That we rise the servants of God, as we went to bed; and therefore that we must spend the day in his service, not in doing what we list, but in performing those duties that he requireth. For seeing this is the cause why we were borne, and why God lets us live here in this world, that we may serve him: We are to think every morning when we rise, that God lets us live one day more, but to have one days service more at our hands: and if he let us live another day, it is but to have another day's service at our hands. Therefore, as our servants get up to do our business, so must we rise to do the Lords, 1. Cor. 15. 34.  
Qu. What are we to do then?  
A. Then we are to take a view of our work, to cast in our heads, what are the days wherein we must spend the day; The consideration of our own state and calling will soon lead us to this; For many times we are to think, 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 Servant, etc. Luke 14. 28.  
Q. What learn we by this?  
A. That it is not possible for those simple souls to live well, which know not what are the particular duties which their own place and calling require at their hands. For how can they spend the day Christianlike, that know not what Christianity means? And how can they live like Fathers, that know not what belongs to the duty of a father? And therefore every one that will live well, must have at his fingers ends the draft of duties mentioned before, Ephes. 4. 18.  
Qu. And may we then safely enter upon the day?  
A. No in no wise, till our spiritual furniture be on, and we have taken unto us the whole armour of God, without the which we enter into the world like a naked man into the field: And therefore when our clothes go on, then let us remember to put on our virtues to, Eph. 6. 13.  
Q. What are the parts of this Armour?  
A. The Parts are 6.  
First, Sincerity, and a faithful and a true heart to God, 
Daily Armour.  that we make not show of more than we have, but seek that our inward care, zeal, love of God, may be answerable to that which we outwardly profess.  
Secondly, Righteousness, and an upright and honest mind to our brethren, that whatsoever of theirs shall come into our hands, shall pass in peace and safety as good as it came.  
Thirdly, Preparation for afflictions, to be ready to lay down our lives and all we have at the feet of Christ, and to undergo patiently those troubles which the evil of these evil days shall cast upon us.  
Fourthly, Faith, to persuade ourselves, that God is at peace with us in Christ, and therefore that he will bless us, and be with us in all our pains.  
Fiftly, Knowledge of God's will, to direct us what we have to do, and to beat back the sundry temptations that shall se● upon us.  
Sixtly, Prayer in the spirit, and fervent and earnest prayer unto God, that he will be with us, and lead us throughout the day, and enable us by his power to discharge in some measure, the duties that are laid upon us.  
Q. Yea, but poor men will say they have no time no prey?  
A. They might rather say, they have no will to pray; For they that can find always time to eat in their greatest business, would sure find a time to pray, if they minded God, as they mind their meat. Again, when they have most business, it is but rising a quarter of an hour sooner. Little do they care for God's blessing, that will not take so little pains to have it.  
Q. How is the Christian to spend the day?  
A. If the day be a Sabbath day, we must set ourselves wholly apart for the Lord, we must not let any worldly business 
●ay spending. Lord's day.  take us up, but resort diligently to the Ministry of the word, Isay 58. 13.  
Q. What are we to do as we come?  
A. We are to think with ourselves whether we are going: we are going into God's presence; into the presence of that Majesty that is greater than all the Kings and Princes of the world; and therefore with what fear and reverence should we come into his sight, at whose feet all the Kings in the world must cast down their Crowns, and the Angels stand with covered faces, as not being able to behold the excellent glory that shineth in him, Eccles. 4. 17.  
Q. What are we to do when we are come?  
A. Then we must attend with care and conscience to the Ministry of the word of God, remembering, that though the voice be the voice of a man: yet the word is the word of God, and therefore we may not let it fall to the ground, but set open all the doors of our hearts, that it may have free access, and entrance to work upon us, 1. Thess. 2. 13.  
Q. What are we to do after?  
A. We are to lift up our hearts with great thankfulness to God for the good things that we have heard; and then we are to examine ourselves what we have profited, what we know now which we knew not before: what virtue is strengthened; what vice is weakened in us, and when we go home, than we must remember, that we talk (as the two Disciples did of jesus Christ) We must not run out into the world, and speech of worldly matters, so soon as we be come out of the Church; but then meditate with ourselves, or confer with others of that which we have heard, Acts 8. 39  
Q. What are we to do when we are come home?  
A. To call our Children and our servants to account, to see what profit they have made of the day, and to spend the rest of the day in reading and in praying, in comforting the sick. This is to sanctify a Sabbath to the Lord.  
Q. What if the day be a working day, how are we to spend it then?  
A. If the day be a working day, then after prayer is performed, 
Week day.  we are to set upon the duties of our Calling cheerfully, and to walk in them with such faithfulness and trust, that we may approve of our care and good conscience, not only to men, but to the Lord himself.  
Q. What is the second thing?  
A. We must look that our godly care in the mean while be not laid asleep, but even in the midst of our business, lift up our minds to God, and crave his blessing upon every thing, that we take in hand, and many times in the day thank him for his goodness rejoicing in him, as in the greatest portion and treasure that we have, Prou. 3. 6.  
Qu. What is the third thing?  
A. Our next care must be, that we use well our lawful liberties, which God hath given us for the comfort of our life, that we exceed not in our apparel, going beyond our ability, or those bounds which modesty hath set us; Then that we exceed not in our meats and drinks, feeding either too daintily, or too cormorantly on those mean dishes which we have. Thirdly, that we exceed not in our mirth, either in immoderate lightness, or babishly rejoicing in things which we ought not. And lastly, that we spend no more time idle, then may serve to refresh us.  
Q. What is the fourth thing?  
A. Care must be had, that we hurt not our brethren in their bodies, goods, or names, or any thing belonging to them, but that we be helpful and comfortable to them all the ways we may; That we commend their estate by earnest prayer unto God, that we labour for the recovering of them in their falls: that we stir them up as we are able, to good things: that we oppress them not, deceive them not, etc.  
Q. What is the last thing?  
A. For the better performing of all these duties, we are to use the means that God hath given us; as daily prayer, reading of the Scriptures: trying of our estate, etc. And though we cannot use all these every day: yet to use so many of them, as conveniently we may, and to add the rest as our leisure and opportunity will afford: This is an holy and a Christianlike spending of the day, wherein a man may rest with peace, assuring himself, that he leads a life in some measure pleasing to God.  
Q. What are we to do at night?  
A. When the night is come, than we are to look back, and to mark how we have spent the day: then we must call ourselves to a reckoning, and an account, how we walked in the duties of our Calling: then how we have behaved ourselves towards God: towards our brethren: towards ourselves. If we find that we have spent it well, then to bless God, and to thank him for it; if not, then to be humbled by it, and to seek to God for comfort and grace, that we may lie down in his favour, and make an end of all after-reckoning.  
Qu. For further practice of Religion; What is to be done?  
A. We must see what is to be believed, and practise the 
The Creed.  same: The some whereof is contained in the Apostles Creed.  
Q. Why is it called the Apostles Creed?  
A. Not, that the Apostles made it; for than it should be Canonical Scripture, as well as the rest of their Writings: But because it contains the sum of the Apostles doctrine.  
Q. How many parts hath the Creed?  
A. Two, 

The first treateth of God.  
The second of the Church.    
Qu. What is the some of the Creed?  
A. We profess therein, that we believe in God, distinct in three Persons, The Father, the Son, and the Holy Ghost. And that this God hath gathered to himself a Church; that is, A company of faithful people, upon whom he will bestow his graces in this world, and the glory of his Kingdom in the world to come.  
Q. What is it to believe in God?  
A. Not barely to believe that there is a God, (for the Devils do so, and tremble,) and if this were our faith, our faith were no better than the devil's faith, and therefore to believe in God, is to put our whole trust in God, and rest ourselves upon him in all estates, to be assured in our hearts, we shall find him a God, that is merciful and good to us in all our needs, 2. Tim. 1. 12.  
Q. What gather we of this?  
A. That they who are clean out of heart in their troubles, be they never so great, or seek to wind out of themselves by unlawful means, they care not how, do not believe in God. And therefore so oft as they say the Creed they lie; because they say they Trust in him; when indeed they are not inwardly persuaded that he will help them.  
Qu. How many kinds of faith be there?  
A. Two, 

An Historical faith, which the devils may have, jam. 2. 19  
Secondly, justifying or saving faith, which none but the true Christians, and Gods elect may have, Tit. 1. 1.    
Q. What difference is there between these two?  
A. The devils believe that there is a God; that there is a Christ; But they do not believe that they shall far the better for him. Nay, they know that heshall one day condemn them, and therefore their faith doth not comfort them, but make them the more afraid. But the Christian believing that there is a God, that there is a Christ; believeth also that he shall far the better by them: that God will be his God, and Christ the Saviour, will be a Saviour as his Saviour. And therefore this faith is so far from affrighting him, that it comforts him exceedingly, Gal. 2. 20.  
Q. Why do we say, I believe, not we believe, as we say, our Father?  
A. Because our prayers may be profitable unto others. But our faith shall not save any but ourselves, Abac. 2. 4.  
Q. May a man know that he hath faith?  
A. He may; for he that believeth in God hath faith: But every man, if he would search himself and his own 
Faith.  heart, can tell whether he repose trust and confidence in God or no: And therefore every man if he would search himself can tell, whether he have faith or no, 2. Cor. 13. 1.  
Q. If a Christian may be sure that he hath Faith: then he may be sure of his salvation?  
A. It is true; For he that believeth in the Son of God, he shall be saved, john 3. 36. But I know that I believe in God, and therefore warranted by God's promise, I know that I shall besaved, 1. john 5. 13.  
Q. Do not many deceive themselves in their assurance?  
A. Surely many do; because they think they have faith, but when it comes to scanning, it is not faith, but a vizard, and a shadow of it: like one that keeps an old Evidence by him, and thinks his land is sure: But when it comes to trial, his deed is naught, and will not carry it.  
Q. How may a man know that he hath true faith?  
A. Two ways, 

By the Nature of Faith.  
And by the effects and fruits of it.    
Q. How may a man know it by the nature of Faith?  
A. If a man feel himself inwardly persuaded in his heart, that God loves him in Christ, and because he loves him, will provide him of all things needful both for this life, and for the life to come, so that we run not out to any wicked and unlawful means, but rest ourselves on God with contentment in all estates. This is a sure note, that his faith is true, job 13. 15.  
Q. How may a man know it by the effects of Faith?  
A. If a man have an earnest love to God, so that he be glad to do any thing that may please him, and loath to do the least thing that may displease him. Secondly, if he love them that love the Lord, so much the more they show the more affection to him; This sealeth to his soul that his faith is true, 1. john 3. 14.  
Qu. Why do we say, I believe in God, not I believe in the Catholic Church?  
A. Because we must believe in God, and in none but God, not in Saints, not in Angels, nor in any other power, jerem. 17. 5.  
Q. What gather we of this?  
A. That as we believe in God, and in none but God: so we must pray to God and to none but God. For prayer and faith be linked together: So that we may not pray to any, in whom we may not believe, Rom. 10. 14. And therefore seeing we may not believe in the Saints, but in God alone, it is evident, that we may not pray to any but to God alone.  
Q. Who is this God in whom we believe?  
A. The three Divine Persons, the Father, the Son, and the Holy Ghost.  
Q. What gather we of this?  
A. That the Turks and jews, though they confess that there is a God: yet because they do not confess the three divine Persons, acknowledge not the true God: the true God being he, whom the Scriptures describe the Father, the Son, and the Holy Ghost, 1. john 2. 23.  
Q. Whose Father is God?  
A. He is the Father of our Lord jesus Christ: And then by means of Christ, he is our Father, joh. 20. 17.  
Q. What is the meaning, when we say, we believe in God the Father?  
A. We profess thereby, that whereas God the Father was 
God the Father.  displeased with us for our sins, now he is reconciled to us in the blood of Christ, so that we dare boldly trust him with our whole state, and persuade ourselves, that as we call him Father, so we shall find him a Father, even most tender, and fatherly affections in him.  
Q. Wherein are we to persuade ourselves we shall find him a father?  
A. First, as a Father feeds his children, and clothes them, and provides things needful for them, though happily they deserve it not. So we are to persuade ourselves that God being become our gracious, and good Father in Christ, will feed us, clothe us, and provide for us, though we deserve it not, Math. 6. 31.  
Secondly, as a father turns not his children out of doors for every fault. So we must not think God will cast us off for every sin, if there be any hope of amendment in us, john. 8. 31.  
Thirdly, as a father makes his son his heir, and leaves him his lands and his living: though he keep him short and under for a time. So howsoever our portion be but small in this world: yet we are to believe, God will make us his heirs, and one day bestow his Crown and Kingdom on us, Luke 12. 32.  
Q. What are we to believe concerning God the Father?  
A. Two things, 

First, that he is Almighty.  
Secondly, that he Created Heaven and Earth.    
Q How is God said to be Almighty?  
A. Two ways: first because he hath all might, and all 
A mighty.  power in his hand, and is able to do whatsoever he will in Heaven and in Earth, no power being able to hinder his work, and to hold out against him, Psal. 114. 3.  
Q. God cannot do all things, for he cannot sin?  
A. It is true, that God cannot do any thing that is contrary to his Nature to do, Heb. 6. 18. he cannot lie, 2. Tim. 2. 13. he cannot deny his word, and yet he is Almighty: Because these things imply not power, but want of power.  
Q. What mean we when we say: We believe in God Almighty?  
A. We believe not only that God is Almighty in himself, but that he is Almighty for our good, and we shall feel the benefit of that Almighty, and infinite power that is in him.  
Q. What use may we make of this?  
A. It serveth to strengthen our faith, not only concerning the things of this life, but also of the life to come.  
Qu. How for the things of this life?  
A. Seeing God is Almighty; that is, able to do all things: We know we are never so poor, but God is able to enrich us, never so low, but God is able to exalt us; never so heavy, but God is able to rejoice us; never so entangled, but God is able to lose us, Rom. 4 21.  
Q. How for the things of the life to come?  
A. Seeing God is Almighty, we know, that though our weakness be great, and our corruptions many: yet God is able to carry us comfortably through the vast and warring, Wilderness of this world into the land of happiness, and eternal rest, joh. 10. 29.  
Qu. How is God secondly said to be Almighty?  
A. Because all the might and power that is in any of the creatures is from God, the least thing in the world being not able to move itself, but by the strength and power which it hath from God.  
Q. What gather we of this?  
A. That the Sparrow lights not on the ground: that a hair falls not from the head: that a leaf drops not from the tree, but it is ordered and disposed by the mighty hand of God, Math. 20. 29. 30.  
Q. Doth nothing then happen by fortune and chance?  
A. Surely no: these are terms brought in to rob God of his glory in the government of the world. For ever, that which seems to be most casual, is carried wholly by a secret hand of God, Prou. 16. 33.  
Q. What use may we make of this?  
A. First, it will teach us patience: For seeing all things are wrought by the hand of God; we make our account that sickness, losses, miseries, they are all from God, and therefore must be borne contentedly, unless in the pride of our hearts, we will lift up ourselves against the Lord, 2. Sam. 16. 10.  
Qu. What is the second use?  
A. It will teach us comfort; for seeing nothing is able to lift up itself without the Lord, we are to make our account, that a dog cannot wag his tongue, a wicked man cannot move his hand against us without his leave and licence, who is our Father, joh. 19 11.  
Q. What is the third use?  
A. It will teach us thankfulness: For seeing it is God that worketh all in all; it is God alone, who is to be blessed for all the comforts that we have, because it is he that inclineth men's hearts to us, and causeth this or that thing to do us good, 1. Sam. 25. 32.  
Q. Why is God called the Creator of Heaven and Earth?  
A. Because he made Heaven and Earth of nothing, all the 
Creator of Heaven and Earth.  power in this world, being not able to work, unless it have some matter to work upon, Heb. 11. 31.  
Q. How did God Create the world?  
A. We must not think that the Lord lay labouring and soiling at it, as we see men do, when they build an house, but as Psalm 35. 6. by the word of God were the Heavens made, etc.  
Q. What is meant by Heaven and Earth?  
A. By heaven is meant Heaven, and every Creature in Heaven, and by Earth is meant the Earth, and all things in it: so that the meaning indeed is, that God created all.  
Q. What learn we by this?  
A. That if we have any comfort in any thing in this world; in the earth that bears us, in the heavens that cover us: in the fire that warms us, in the water that cools us: in our eyes that we see with, in our ears that we hear with, in our legs that we go with; God alone is to be thanked and blessed for it.  
Q. Why is Heaven set before Earth?  
A. Heaven is mentioned first, to teach man to seek it first, and to begin our work at heaven, as God begun.  
Q. What use may we make of this?  
A. He that made all, is able to destroy all. And therefore in a moment God is able to strip and turn the wealthiest of us out of all we have.  
Q. What is the next Person we must believe in?  
A. In jesus CHRIST.  
Q. What doth he Creed teach us concerning Christ? 
And in jesus Christ.   
A. Two things, 

1. What his Person is.  
2. What his Office is.    
His office is set our two ways, 

1. By the Titles.  
2. By the actions of it.    
Qu. What is the first Title?  
A. jesus, which signifieth a Saviour, according to that, Math. 1. 21. Thou shalt call his name jesus.  
Qu. What doth he save us from?  
A. From sin and the punishments thereof.  
Q. How doth he save us from sin?  
A. By delivering us from the guiltiness of sin, 1. john 17. And secondly by freeing us from the power of sin, that it reign not in us, joh. 8. 24.  
Q. How doth Christ save us from the punishment of sin?  
A. First, by delivering us from the wrath of God, that was kindled against us, 1. Thess. 1. 10.  
Secondly, by delivering us from the clamours and cries of our own guilty conscience, which continually accuseth us, Rom. 5. 1.  
Thirdly, by delivering us from the pains of Hell, Rom. 8. 1.  
Fourthly, by delivering us from the power of the Devil, who before ruled us as a Lord, Heb. 2. 14.  
Q. What is the meaning then of these words; I believe in jesus?  
A. The meaning is, that I believe, there is a life and Salvation in jesus Christ for all that come unto him: And that as he is jesus; so I shall find him a jesus, that is, a Saviour to save me from sin, and all the punishments due to it: So that though I be a sinner; yet through the Spirit of Christ working in me, I shall sin every day less than other; and through the Lord's mercy, I shall not come into condemnation for any of those sins, which through frailty and weakness I commit.  
Q. What is the second title of our Saviour?  
A. He is called Christ, who was anointed, and it is the same that Messias is in Hebrew, joh. 4. 25.  
Q. How was Christ anointed?  
A. Not with bodily oil, as the Kings and Priests, and Prophets were in the old Law, but with the holy Ghost, the Spirit of God without measure being poured on him, Acts 10. 38.  
Q. Whereunto was Christ anointed with the holy Ghost.  
A. To be the King, the Priest, and Prophet to his Church.  
Q. Why is Christ said to be the King of the Church?  
A. Because it is governed by the Law of Christ, and secondly, because it is defended by his power against the rage of the devil, of sin, and of all the enemies that oppose it, Luk. 1. 32. 33.  
Q. Why is Christ said to be the Priest of the Church?  
A. First, because he hath made an atonement for it, offering up his own Body upon the Altar of the Crosse. And secondly, because he maketh intercession in Heaven, continually entreating God for the peace and safety of it, Heb. 24. 25.  
Q. Why is Christ said to be the Prophet of the Church?  
A. Because he hath revealed the royal will of God unto his people, sometimes by his own mouth, and sometime by the ministry of the Prophets and the Apostles, fitted and enabled by his Spirit thereunto, Acts 3. 22.  
Q. What is the meaning then of these words, I believe in Christ?  
A. The meaning is, I believe that our Saviour Christ is the true Messias, the Lords anointed, he that was ordained of God to be the King, Priest, and Prophet of our Church, the King to rule it, the Priest to purge it, and the Prophet to teach it.  
Q. Why are we called Christians?  
A. We are called Christians of Christ, because all true Christians are members of Christ, and in some measure partakers of his anointing, so that we are Kings and Priests, and Prophets too, Acts 11. 26.  
Q. How are all true Christians Kings?  
A. They are Kings over their own hearts to command them of God, and over their own corrupt affections to subdue them, and keep them under that they reign not in them, Rom. 1. 6. Secondly, because all the comforts of this life, and the life to come belong unto them.  
Qu. How are they Priests?  
A. They are Priests to offer up their own bodies and souls by holy service unto God. And secondly to entreat God for themselves and their brethren, 1. Pet. 2. 5.  
Q. How are they Prophets?  
A. They are prophets both to stand out unto the death for the maintenance of the truth, and also to teach that which they know to others that knew it not, Acts 2. 17.  
Qu. What think you of those who do not so?  
A. Howsoever they carry the name of Christians, yet indeed they be none, but mere hypocrites and dissemblers; whatsoever they pretend.  
Q. What are we to believe concerning the Person of Christ?  
A. We are to believe two things, 

1. That he is very God.  
2. That he is very man.    
Q. How doth the Creed show him to be God?  
A. First, because he is the Son of God. For as he that is the Son of natural man, must needs be a man: So he that is the natural Son of God, must needs be God. And therefore he is called the mighty God, Isay 9 6. the blessed God, Rom. 9 6. and the true God, 1. joh. 5. 20.  
Q. Why was it needful that Christ should be God?  
A. He that must redeem us, must bear the infinite wrath of God. But no creature in Heaven or Earth, was able to bear the infinite wrath of God, and to rise under it. And therefore none but God was able to redeem us, job 9 13.  
Qu. What is the second Reason?  
A. That the death of Christ might be of infinite value, and of infinite price to redeem us. For it was more that God was scourged: that God was nailed to the Cross: that God was killed for us, then if all the Angels and men in the world had suffered, Act. 20. 28.  
Qu. What gather we of this, that Christ is God?  
A. That if Adam being but a man was able to condemn us; much more Christ being God, is able to save us, Rom. 5. 17.  
Qu. How is Christ said to be the only Son of God, seeing all the faithful are so also?  
A. Christ is the only Son of God by Nature, and we are the sons of God by Adoption and Grace: Christ is the 
Only Son.  Son of God; because he was borne of God: And we be the sons of God, because it pleaseth God in favour to accept us for his sons, Psal. 8 15.  
Qu. What is the second Title, whereby it is showed that Christ is God?  
A. In that he is called our Lord. For God is our only Lord, Deut. 8. 14. and therefore seeing he must be acknowledged 
Our Lord.  to be our Lord: he must also be acknowledged to be our God, joh. 20. 28.  
Q. Why is Christ called our Lord?  
A. Because the godly ones are ruled by him, the wicked ever labouring to shake off their yoke, Luk. 19 14.  
Secondly, because he ruleth for our good, we having the whole fruit and benefit of his government in the world, Deut. 33. 26.  
Q. What is the meaning then of these words, I believe in jesus Christ our Lord?  
A. I believe that he was but a bare man: but the Son of God, that came to redeem the world, even he that ruleth with all power, both in Heaven and in Earth; and therefore is most mighty to save all those, who by true faith fly unto him.  
Qu. Why was it needful that Christ should be man?  
A. Because he could not suffer in his divine Nature. First, and therefore unless he had taken upon him the weak nature of man; he could not have suffered for us, 1. Tim. 1. 17.  
Secondly, because man had sinned; and therefore it was needful that man should suffer for son, Heb. 2. 16.  
Thirdly, that he might be the more pitiful and tender to us, having felt in himself the many weaknesses and infirmities, that our nature is subject to, Heb. 2. 17.  
Q. How did Christ become man?  
A. He was conceived by the Holy Ghost, borne of the Virgin Mary.  
Q. How was he conceived by the Holy Ghost?  
A. The holy Ghost sanctified the flesh of the Virgin, and therefore created the Body of Christ without man's help, Luk. 1. 35. 
Conceived by the Holy Ghost.   
Cue, Why was he so conceived?  
A. That he might be pure from original sin in his conception, Heb. 7. 26.  
Q. Why was he borne of a Virgin?  
A. That his strange birth might move men to look for 
Born of the Virgin Mary.  some strange work at his hands, Isa. 7. 14.  
Q. What Heretics are rebuked by this Article?  
A. Simon Magus scholars, who denied that Christ was come in the flesh, and therefore are called Antichrists, 1. john 4. 3.  
Secondly, the Valentinian heretics of old, and the Anabaptists of late, who affirm, that Christ brought his body from heaven with him, and so passed through the womb of the Virgin, as water through a Conduit Pipe, contrary to the Scripture, Gal. 4. 4.  
Q. What do the rest of the Articles concern?  
A. The execution of Christ's office, whereof there are 2. parts, 

1. His Humiliation.  
2. His Glorification.    
Q. What is the first degree of his Humiliation?  
A. He suffered under 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 
He suffered  towards his cross.  
Qu. Why is no mention made of his miracles?  
A. Because we have more benefit by his suffering, than by all his miracles; his miracles benefited only to those that lived in that present age with him: but the virtue of his suffering reacheth down to us, 1. Pet. 2. 24.  
Q. Of whom did Christ suffer?  
A. Of all sorts of men: he that came to save all, had all against him: the jews against him, and the Gentiles against him: the Priests against him, and the People against him: the Soldiers against him, and the Thief against him, yea and his own Disciple too.  
Q. What did Christ suffer?  
A. All the punishments that were due to our sins, Poverty, Hunger, Contempt, Shame, Whipping, and buffetting, and the Wrath of God, which was greater than them all.  
Q. Why do the Martyrs suffer so cheerfully, and Christ so heavily?  
A. The Martyrs though they felt pains in their bodies, yet they were infinitely comforted in their souls: but Christ's inward sorrows were more than his outward pains, Mat. 26. 38.  
Qu. For what cause did Christ suffer?  
A. He suffered for our sins; we are they that caused the death of the Son of God; as we increased sin, so the torments were increased upon him. Isay 53. 5.  
Qu. What was this Pontius Pilate?  
A. He was the governor of jewrie, Deputy to Tiberius Caesar 
Under Pontius Pilate.  Emperor of Rome, Luke 3. 1.  
Qu. Why is he here mentioned?  
A. To show, That the Sceptre was now taken from judah, and therefore this was the time wherein Christ should come, Gen. 47. 10.  
Q. Why was Christ condemned of Pilate?  
A. That we might be acquitted at the judgement seat of God, Christ having borne the whole penalty of our sin.  
Q. What was the second degree of Christ's humiliation?  
A. He was crucified. 
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 ways: first, By God's Law, Gal. 3. 13. Secondly, By Man's Law, because none but base and vile persons were adjudged to the Crosse.  
Q Why did Christ suffer such an infamous death?  
A. That we might see what an hateful thing sin is in God's sight; which could no otherwise be expiated but by such a fearful and infamous death of the Son of God. There is not the least sin that we commit, but it cost our Saviour Christ the dearest blood in his body.  
Qu. What learn we by this?  
A. To account no sin little, seeing the least we have cost our Saviour Christ not a little pain.  
Qu. What other reason is there?  
A. It marvelously commends our Saviour's love, That Christ performed not some sleight matter for us, but underwent a most vile death, the death of the Cross in our behalf, Phil. 2. 8.  
Q. When was Christ crucified?  
A. At noon day, that all men might see clearly life & salvation lifted up upon the Cross, joh. 3. 14.  
Q. Where was Christ crucified?  
A. Without the City, to show that we must go out from this world, if we will be partakers of the Cross of Christ, Heb. 13. 13.  
Q. Who did crucify Christ?  
A. The jews, who longed for Christ's coming, yet killed him when they had him, 1. Thess. 2. 14.  
Q. What miracles were done at it?  
A. There was darkness from high noon till three of the clock. God put out the candle of heaven, that man might leave work: When Man would not blush, the Sun was ashamed and hid his face: When men's hearts would not quake, the earth quaked for fear: and when men's hearts would not rend, the veil of the Temple rend in twain, Mat. 27.  
Q. What was the third degree of Christ's humiliation?  
A. His death. 
Dead.   
Q. Why did not Christ come down from the Cross, as the jews would have had him?  
A. If Christ had come down from the Cross, the jews would have haled him to it again, and so the condemnation would have been the greater.  
If Christ had come down, he had left the work of our redemption unperfect: and therefore howsoever it might have been much for Christ's honour to have come down, yet tendering our good more than his own honour, he was content with shame and reproach to stay still upon this Crosse.  
Christ showed then a greater miracle than that, if they would believe. For it was more to rise from death after they had killed him, than to come down from the Cross when he was alive.  
Q. How did Christ die?  
A. He died a voluntary death, and a holy death.  
Q. How did Christ die a voluntary death?  
A. He died not with extremity of pain, as others do, but he willingly yielded up his life, when he could have lived longer if he would, joh. 10. 18.  
Q. How did Christ die an holy death?  
A. Though he had many sharp conflicts before his end, yet he made a sweet close, in so much that the Centurion was more moved with his sweet death, than with all the miracles which he had seen, Mark. 15. 39  
Q. Why did Christ die?  
A. To free us from eternal death; for unless Christ had died on earth, we had died everlastingly in Hell.  
Q. Yea, but the Godly die daily.  
A. But their death is not a punishment for sin, but a passage to Heaven and Eternal life. And therefore it is one of the greatest blessings that God can bestow upon a godly man, Phil. 1. 23.  
Q. What Fruit have we by Christ's Death?  
A. Remission for our sins; for justice will not suffer that one offence be twice punished. And therefore seeing God hath punished all our sins in Christ, (unless we renounce the benefit we have by Christ) he cannot now punish them in ourselves again, Psal. 53. 5.  
Mortification of sin; Christ's death obtaining not only pardon for sins past, but also strength and grace, to weaken and bring under those corruptions that are yet behind, 1. Cor. 1. 30.  
Q. What is the fourth degree of Christ's humiliation? 
And Buried.   
A. He was buried:  
Q. Why was Christ buried?  
A. For two causes: First, the more to assure us of his death; for dead men, and not live men be put into the grave.  
To confirm us the more, That God's wrath is appeased through Christ, as the Sea was calm when jonas was cast out of the Ship.  
Q. What Fruit have we by Christ's burial.  
A. By Christ's burial sin is buried in us, so that we have strong hope, that it never shall arise, Rom. 4. 6.  
Q. What is the last degree of Christ's Humiliation?  
A. He descended into hell?  
Q. What is the first Degree of Christ's Exaltation?  
A. The third day he arose again from the dead.  
Q. What is the meaning hereof? 
Third day He rose again from the Dead.   
A. That as a man that chaps up a morsel that is too hot for his mouth, cannot hold it, but is glad to give it up again: So death having swallowed up our Saviour Christ, and finding him too hot for him could not hold him, but was glad to render him up again, Acts 2. 24.  
Q. When did Christ rise?  
A. The third day, not the first day, lest the jews should think he had not been dead indeed, but had been in a trance, Not the fourth day, lest his Disciples should have despaired if Christ had been longer absent from them, Luke 24. 21.  
Q What difference is there between Christ's rising, and ours?  
A. Christ rose by his own power, but we shall rise by the power of Christ, as in a shipwreck, one swims to the bank, and a many hang at his heels, and he draws them all out to the shore, 1. Cor. 15. 22. 23.  
Q. What are the fruits of Christ's rising?  
A. We are assured hereby, that Christ hath discharged for all our sins: For if Christ had not paid our whole debt, if but one sin had been left behind, Christ could not have risen from death, the guiltiness of that one sin would have kept him down. And therefore God in raising Christ, hath declared himself to be fully satisfied, and contented for all our sins, Rom. 4. 25.  
Secondly, by Christ's rising, we are raised up to newness of life. As it is a shame for the Servants to lie in bed when the Master of the house is up: So seeing Christ is risen, it shall be our shame, if we lie still sound a sleep in sin, Rom. 6. 4.  
Thirdly, we are assured thereby, that our bodies shall rise again, being parts and members of Christ, and living by the same Spirit, which raised Christ out of the grave, 1. Thess 4 4.  
Q. What is the second degree of Christ's Exaltation?  
A. He ascended into heaven.  
Q. What is the meaning hereof?  
A. That Christ left the Earth, and went up to Heaven, so 
He ascended into Heaven.  that he is no longer in Earth, according to his bodily presence, either visibly or invisibly, joh. 16. 7.  
Qu. What think you then of the Real Presence of Christ's body in the Sacrament?  
A. It is directly contrary to the Articles of our Faith, as Christ himself shows, joh. 6. 62. For ask them of our faith, where Christ's body is; They will answer it is ascended and gone into Heaven, ask the Adversaries, they will say, it is still on Earth in this Sacrament on the Altar, etc. So that if the Articles of our faith be true: their doctrine of the Real Presence cannot be true, Math. 24. 23.  
Q. How doth Christ say then, he will be with us to the end of the world, Math. 28. 20.  
A. Christ will be with us always according to his Godhead, according to his grace, according to the effectual working of his Spirit, as St. Mark expounds it, Cap. 16. 20. but according to his bodily presence he is not always with us, as himself saith, Math. 26. 11.  
Q. Whither did Christ ascend?  
A. Into heaven, as all the Scriptures show, Mark 16. 19 Luke 24. 51. Act. 1. 11.  
Q. What fruit have we by Christ's ascension?  
A. First, Christ ascended into Heaven, hath carried the hearts of the Godly into Heaven with him: So that though they live here below; yet they have their minds continually raised and lifted up to Christ that is above, Phil. 3. 20.  
Secondly, we (by Christ's ascending into heaven) are already possessed of Heaven: For as one friend takes possession in an others name, and it is as good in Law, as if he had done it himself; So Christ in our name and in our right, hath entered into heaven, and made it as fine, as if we ourselves were already seized of it, Ephes. 2. 6.  
Thirdly, Christ ascended into Heaven, that he might appear in the sight of God to make intercession for us. So that now we have a friend in the Court of heaven, who keeps us in favour with God, and obtains many blessings for us, Hebr.  
Q. What is the third Degree of Christ's Exaltion?  
A. He sitteth at the right hand of God.  
Q. What is meant by the right hand of God?  
A. To speak properly, God hath neither a right hand nor a left: For God is a Spirit, and therefore hath no bodily parts, as we have, but the right hand of God, is the power of God, and the Majesty 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 Majesty and in Power: for as Kings and great personages, cause them to sit down on their 
And sits at the right hand of God  right hand, whom they will have honoured, as second to them in the kingdom, and next to themselves: So Christ is set down at the right hand of God. Because God hath lift him up even in his humane Nature far above men and Angels, and made him in glory and honour next unto himself.  
Q. Why is Christ said to sit?  
A. First, to show that he is the judge of the world, and all causes must be brought before him.  
Secondly, to show that he hath finished the work of our Redemption, as a man that sits down when his work is done, Heb. 10. 12. In the Sanctuary there was no stool for the Priests to sit down, etc.  
Q. Show yet more fully the meaning of the Creed in this sitting?  
A. The sitting down of Christ, at the right hand of God, is the installing of him in his Kingdom, and in his Throne, the advancing and lifting of him up to be the head of the Church, and that person by whom God will rule all things both in Heaven and in Earth, Phil. 2. 9  
Q. What learn we of this?  
A. That Christ is now exalted in his kingdom, and in his Priesthood: So that now he administereth both his kingly & his Priestly office, with greater might and Majesty then ever he did before.  
Q. What fruit have we by the lifting up of Christ in his Priesthood?  
A. We know thereby that Christ's Intercession shall be more profitable for us. For if Christ's prayer on Earth was always heard; we may well think that being Suitor for us in so great Majesty and glory, he shall not be denied, Rom. 8. 34.  
Q. What fruit have we by the lifting up of Christ in his kingdom?  
A. First, we know that now he is more able to bless the Church, and every member of it; And therefore if he than healed the sick, fed his followers with small prousion, made the ministry of the Word effectual; much more is he able to do it now, 2. Cor. 9 8.  
Secondly, we know that Christ is more able to defend the Church, and subdue all the enemies of it, and stamp them under foot; And therefore if he than cast out devil, he is now much more able to cast out sin: and if then he were able with one word to calm the Sea: he is now much more able to scatter all our troubles, and to disperse them, Rom. 26. 20.  
Q. What gather we of this?  
A. That they who doubt of God's favour, or fear they shall not be able to live this hard year; or think they shall never get Religion, or overcome the lets, howsoever they say they believe: yet do not indeed believe that Christ sits at the Right hand of God; that is, that he more mightily administereth his Kingdom and Priesthood now, then ever he did before.  
Q. What is the last degree of Christ's Exaltation?  
A. From thence he shall come to judge quick and dead. 
The judgement day.   
Q. What is the meaning hereof?  
A. That Christ in the end of the world, when the sins of men be ripe, shall descend in a Cloud and sit down upon his throne, and all both great and small shall stand before him, and the Books shall be opened, and they shall be judged according to the things that they have done, be they good, or be they evil.  
Qu. What note we hence?  
A. 

1. That there shall be a judgement.  
2. The generality of the judgement.  
3. The Person of the judge.  
4. The Time of it.    
Qu. How know we that there shall be a judgement?  
A. First, by the Scriptures.  
Secondly, by the light of Reason.  
Q. What Scriptures prove it?  
A. jude 14. 15. 2. Cor. 5. 10. Act. 17. 31.  
Q. What is the Reason?  
A. We know that God is a just and righteous God, and therefore he cannot but make the state of the godly better than the state of the wicked. But in this world it is not so: For godly Lazarus lies pining at the door, while the wicked Glutton sits surfeiting at the Board. And therefore there must be a judgement, that the godly may be blessed, and the wicked punished.  
Q. What fruit have we by this?  
A. We know that Christ's coming, is for the further glorifying of his Church, and the punishing of the enemies of it. And therefore, howsoever we are here pressed and afflicted for a while, and crowned with contempt (as our Master was with thorns) yet a day will come, when all our infirmities and miseries shall have an end, and the faces of our enemies shall be filled with shame, 2. Thess. 1. 6. 7. 8.  
Q. What are we taught concerning the generality of the judgement?  
A. That all shall be judged, both quick and dead.  
Q. Who are meant thereby?  
A. By the quick are meant they, whom Christ shall find alive at his coming; And by the dead, they are meant, that shall be dead before: So that all shall be judged, Rom. 14. 10.  
Q. What gather we of this?  
A. That a day will come, when every one of us shall give an account to God for his whole life, for every oath that he hath sworn; for every lie that he hath told; for every penny that he hath deceived; for every Sabbath that he hath profaned. And therefore, that we must be careful to fly these sins, and the like, as we will answer to God for the contrary at the judgement seat.  
Q. Who shall be the judge?  
A. Christ in his humane Nature, john 5. 22. 27.  
Q. What learn we by this?  
A. That Christ's coming shall be comfortable to the godly, and fearful to the wicked; Comfortable to the godly, because he shall be their judge, who is their Saviour, Luke 21. 28. Fearful to the wicked, because he shall be their judge, whose blood they have despised, whose Ministers they have disgraced, whose name they have blasphemed, whose Sacraments they have contemned, whose sabboth's they have profaned, Reu. 6. 15. 16.  
Q. When shall the judgement be?  
A. In the end of the world: what year, or what day, or what hour knoweth no man, no not the Angels but God alone, Math. 24. 36.  
Q. Why would the Lord have it secret?  
A. That men might be always upon their watch, and preparing for it: For the count day will come suddenly, and therefore we must ever keep our reckonings straight, lest it come like a thief in the night to steal away all our peace and prosperity, and pleasures for ever, Mark. 30. 35.  
Q. What is the third Person in whom we must believe?  
A. The Person of the Holy Ghost. 
I believe inthe Holy Ghost.   
Q. What are we to believe concerning the Holy Ghost?  
A. Two things; First, that he is the essential Power of the Father, and of the Son; the same God in nature, but distinct in Person: That he proceedeth from the Father, the Scripture is plain, john 15. 26. That he proceedeth from the Son, is as plain, Gal. 4. 6. That he is a distinct person from them both is clear, john 14. 16.  
Secondly, that he is the Sanctifier of Gods elect, and therefore he is called the Holy Ghost, not only because he is holy in himself, but also because he makes us holy, sanctifying both our bodies and our souls unto God.  
Q. What learn we by this?  
A. That by nature we are more barren than the barrenest ground in the world; having no spark of grace or goodness in us; And therefore, if there be any love of virtue, any hatred of sin, we may well know it is not of ourselves; but the Spirit of God which wrought it in our hearts, Phil. 2. 13.  
Qu. What doth the Spirit of God work in us?  
A. First, knowledge of the will of God: For whereas by nature a man hath no more true Religion, than a very beast: The Spirit of God opening and enlightening the eyes of his mind, makes him able to conceive the secret things of God, 1. Cor. 3. 14.  
Q. What is the second thing?  
A. Regeneration; For by nature a man is given to like best of the worst things, and worst of the best things, and therefore the Spirit of God is fain to cast him new, and to change every affection in him, john 3. 5,  
Q. What is the thirdthing?  
A. Communion with Christ: For by Faith the Spirit of God implanteth us into Christ, as the Branches are knit into the stock; so that as the Branches live and are nourished from the stock: So we partake of all the rich graces that be in Christ, 1. Cor. 6. 11.  
Q. What is the fourth thing?  
A. Spiritual Government; For by nature we are so babish, that we know not when to speak, nor when to hold our peace; how to pray, nor how to use our Christian liberties, etc. And therefore the Spirit of God is given us as a guide to direct us in every thing that we take in hand, Rom. 8. 14.  
Q. What is the fifth thing?  
A. Comfort in Troubles; For the Spirit of God (assuring our hearts, that God loves us in Christ) makes us to contemn the vanities of the world, and (setting us in hope of the life to come) makes us set the less by the things of this life, joh. 14. 16.  
Q. What is the sixth thing?  
A. Strengthening us. For whereas naturally we are quickly weary of good things (the Spirit of God so upholding us in grace) that every day we feel ourselves brought into greater love and liking of the same, Eph. 3. 16.  
Q. In whom doth the Spirit of God work these things?  
A. In none but the Elect. A Reprobate may have the Spirit of God, according to some effects of it, as to make him see his sins, to be ashamed of them; and to restrain him from the outward acts of them, to live civilly in the world: But the Spirit of God inwardly killing sin, and sanctifying the Soul in all his gracious effects, is never given but to God's Elect, john 14. 17.  
Q. May a man lose the Spirit of God?  
A. The wicked (because they never had it sound) may wholly lose it. The godly cannot lose it wholly, but only according to some graces of it, and that not finally but for a time: Because the Spirit like Sampsons' hayne, will revive again, john 7. 38.  
Q. May we therefore live secure, because we cannot lose the Spirit?  
A. Nay, but we must use the means which God hath appointed for the nourishing of the Spirit; as hearing of the Word, Prayer, Meditation, etc. otherwise the best of us shall find the Graces of God's Spirit, wonderful dead and damped in us, 1. Thess. 5. 18.  
Q. How may a man know that he hath the Spirit of God?  
A. He may know that he hath the Spirit of God by the working of the Spirit; For, as a man knows there is life, in himself, as long as he breathes and moves, and doth the rest of the actions of a living man: So when a man lives the life of the Spirit, and doth the things which without God's spirit he could not do; he may well know that he hath the Spirit in him.  
Q. Do not many deceive themselves in this point?  
A. Many do for want of judgement, for there is a certain working like the Spirit, but it is not the Spirit. A certain boldness in the heart like Faith, but it is not Faith: A certain kind affection like Love, but it is not love: A certain hot humour like Zeal, but it is not Zeal; They be but vizards, and counterfeits, which the devil makes to deceive poor people with, To make them believe they have Faith and Love, and other virtues, when indeed they have not; but certain empty shows and shadows of them.  
Q. What is the first mark whereby a man may know that he hath the Spirit of God?  
A. If a man feel himself better able to conceive the Mysteries of Faith, and to take profit by the Ministry of the Word, either to the begetting or strengthening of Faith in him: This is a sure token, that he hath the Spirit, Act. 16. 14.  
Q. What is the second Mark;  
A. If a man feel a sensible change in himself; so that he loves that good which he thought he should never love, and hates that evil which he thought he should never hate; and sets himself with diligence to the weakening and killing, not of some few, but of all his sins: This is a true Testimony, that he hath God's Spirit working in his heart, 1. Cor. 6. 11.  
Q. What is the third Mark?  
A. If a man feel himself checked inwardly for sin, so that he cannot tread or look awry, but by and by he is closely touched and rebuked for it. This is a sure token that he hath the Spirit, Isay 30. 21.  
Q. What is the fourth Mark?  
A. If a man have an earnest desire to please God; to wish from his very heart, that he could walk with greater care and obedience in all the ways of God. This shall seal unto his soul, that he belongs to God, 1. john 2. 5.  
Qu. What is the fifth Mark?  
A. If a man feel himself much given to Prayer, not only in company, and at ordinary times, but also privately by himself alone, with assured persuasion that he shall far the better for it: This is a certain sign of the Spirit of God, Gal. 4. 6.  
Q. What is the fifth Mark?  
A. If a man dare trust the Lord with his whole state, and say unto God in sincerity of heart. Lord, I desire not health nor peace nor plenty, but according to thy will. I lay down myself, my life, and my comforts, and all that I have at thy feet, dispose of me as best pleaseth thee; this is a seal, that the Spirit of God works in his heart, 2. Sam. 15. 26.  
Qu. What if a man feel not all these in himself?  
A. Yet he is not to despair if there be any one of them truly in him. For as there may be life in man, though he can neither see nor hear, nor speak nor move: So though the Spirit work not so strongly in one, yet as long as he desires to please God; so long as he is sorry for his sins; or at leastwise sorry, that he cannot be sorry for them; he is not utter, lie to discomfort himself in his estate, Rom. 7. 22. 23.  
Qu. What doth the second part of the Creed entreat of?  
A. Of two things, 

1. The Church.  
2. The Benefits bestowed upon it.    
Q. Why is the Church mentioned immediately after the Doctrine of the Trinity?  
A. Because, whatsoever the holy Trinity hath wrought, 
The Church.  they have wrought it for the good of the Church. And therefore the benefit of the Father in Creating: of the Son in Redeeming: of the holy Ghost in Sanctifying wholly and entirely belongeth to the Church: It is the Church's dowry.  
Q. What learn we by this?  
A. That if a man can approve himself to be a true member of the Church: Then he may assure himself that he hath his part in Christ: But if he be not a true member of the Church; then neither God nor Christ, nor life, nor salvation belongs unto him, Acts 2. 48.  
Q. What is the Church?  
A. The Church is the whole company of God's Elect in all places and in all Ages, knit by true Faith unto jesus Christ their head, Ephes. 1. 10.  
Q. Are none but the Elect true members of the Church?  
A. Hypocrites and wicked men may be in the Church, but they are not of the Church; They may be in the outward society, and fellowship of the Church mingled for a time, but they are not true members of it, because they are not knit by true faith unto Christ their head, 1. john 2. 19  
Q. Why are the visible Assemblies called the Church?  
A. Because in charity we are to think they belong to God's Election, till by Apostasy, or notorious evil life they give proof to the contrary.  
Q. What are we to believe concerning the Church?  
A. Two things. 

1. That it is holy.  
2. That it is Catholic.    
Q. Why is the Church said to be Holy?  
A. Because all the true members of the Church are washed from their sins by the blood of Christ, and have holiness in some measure begun in them, Ephes. 5. 28.  
Q. What learn we by this?  
A. That they who are not holy, that is sanctified in some measure by the Spirit of Christ, belong not indeed to the Body of the Church, and therefore are quite cast on from all benefit by the death of Christ.  
Q. Why is the Church called Catholic?  
A. Catholic, is as much to say, as Universal, or general. So that when we say, We believe the Catholic Church. The meaning is, that we believe the Church is not now tied to any one Country, as it was before Christ's coming, to the jews only, but in every Nation, whosoever feareth God and worketh righteousness, is accepted of him Ephes 2. 14.  
Q. Is not the Church of Rome the Catholic Church?  
A. No: For the Catholic Church cannot fall away from the faith, Math. 16. 18. But the Church of Rome, hath no more privilege in this point, than any other Church; for it both may and hath departed from the faith, Rom. 11. 22. And therefore it is not the true Catholic Church.  
Q. What be the marks of the true Church?  
A. 

1. Sincere preaching of the Word.  
2. A right use of the Sacraments.    
Q. Is not the Pope's doctrine sound?  
A. No; for whereas the Scriptures teach, that God alone is to be worshipped, Math. 4. The Pope teacheth that we may worship Saints, the Wood, the Crucifix with the same divine worship that belongs to God. Where the Scriptures teach, that there is one Mediator between God and Man, the Man jesus Christ: The Pope teacheth, that every Saint and Angel may be a mediator for us.  
Qu. Have they not a right use of the Sacraments?  
A. No: For whereas Christ and his Apostles ministered in both kinds: they give nothing but Bread unto the people: Where Christ and his Apostles celebrated it in a known tongue; they mumble up all in a strange tongue, which the people do not understand.  
Q. What doth the Pope make the chief marks of the Church?  
A. First, Antiquity. Secondly, Universality. Thirdly, Succession of Bishops and consent.  
Q. Doth not the Antiquity of the Church of Rome prove it to be the true Church?  
A. No, for as old as it is, it is not so old as the Devil. Again, there is as great difference between old Rome and Rome now; as is between a chaste Virgin and a common Harlot.  
Qu. Doth not Universality prove it. For before Luther's time, all were of the Romish faith?  
A. That is not so; For before Luther, the Valdonses, and the Christian Churches in Greece, in Armenia, in Syria, in Aethiopia, and other places, as much abhorred fellowship with the Pope as we do. Secondly, is it had been so, yet who knows not, that St. john hath foretold; R●●. 13. 3. cap. 8, that all the world should worship the Beast.  
Q. Doth not succession of Bishops from Peter prove it?  
A. No: For Caiphas had succession from Aaron, and yet condemned Christ, and their own stories tell, that there have been Monsters hather than Bishops that have, sat at Rome, Tiberius, who subscribed to the Arian heresy, Honorius, condemned by two General Counsels, and john 2, 3. who held a damnable heresy concerning the 〈◊〉 of the Soul.  
Q. Doth not their unity and agreement prove it?  
A. No: For howsoever they agree as Herod and Pilate did in condemning Christ: yet they have infinite jars and contentions among themselves, Pope against Pope, and Cardinal against Cardinal, Doctor against Doctor, and that in matters of faith, concerning the efficacy of the Sacraments, The Virgin Mary, matter of Orders, justification, etc. So that their unity is no other, than such as is spoken of, Acts 4. 27.  
Q. What be the Benefits which God bestows upon his Church?  
A. They are four in number, 

The two first concern this life.  
The two later the life to come.    
Q. What is the first of them that concern this life?  
A. The Communion of Saints.  
Q. What is meant thereby?  
A. That all the holy people of God, have fellowship one with another, and with Christ their Head, 1. joh. 1. 3. 
Communion of Saints.   
Q. What is the fellowship which we have with Christ?  
A. By faith we become one with Christ, of his flesh, and of his Bones, by means whereof we have a community in all his Merits, and in all his riches: So that his sufferings for sin stand us in as good stead, as if we ourselves had suffered for them: And his fulfilling of the Law benefires us as much, as if we in our own person had fulfilled it. And his ascending into heaven puts us in as good assurance, as if ourselves already were ascended thither, Eph. 2. 6.  
Q. What is the fellowship which we have one with another?  
A. It stands in four things. First, in joining together in the outward worship of God, whereby we bring mutual comfort, and encouragement one to another, Acts 2. 46.  
Q. What learn we by this?  
A. That they who live idly at home on the Sabbath day, or content themselves with some private duties of their own, and do not resort to the public places, and public assemblies, which God hath sanctified and sir apart for his own worship, are found to despise the Communion of Saints.  
Q. What is the second thing wherein our Christian fellowship consists?  
A. In praying one for another, and that not slightly and coldly, but pressing and importuning the Lord, as if our own state, and our own danger were in hand.  
Q. What learn we by this?  
A. That he that is a true member of the Church hath all God's people in all places praying for him, yea many times, when he is not able to pray for himself, a thousand hands are lifted up to Heaven in his behalf.  
Qu. What is the third thing wherein this fellowship consists?  
A. In communicating our gifts and Graces to the good and benefit one of another. For as the eye sees not for the good of itself alone, but for the comfort and benefit of the whole body: Even so we have our part and profit in the gifts and graces bestowed upon others, 1. Cor. 12. 6. 7.  
Q. What learn we by this?  
A. That as one candle lights another; So one man must bring on an other unto God.  
Qu. What is the last thing wherein the Communion of Saints consists?  
A. It consists in the communicating of the good things of this life to the mutual help and comfort one of another, accordingly as God hath enabled us, Acts 4. 32.  
Qu. What gather we of this?  
A. That they who are wholly taken up with the care of their own good, and do not by love go out of themselves to the comfort of their brethren, whatsoever they pretend, yet they belong not to the Communion of Saints indeed, 1. Cor. 12. 26.  
Qu. What is the second Benefit?  
A. Forgiveness of Sins.  
Qu. What are we to believe concerning this?  
A. Four things. First, that the Church hath her Sins, 
The forgiveness of sins.  Even the godliest in this world: Not only they who walk with no care: But even they who set a most narrow watch over their ways, and that not some venial and petty sins, but even deadly wounds, whereof without the favour of God, they might surely die.  
That thosesinnes, how great soever they are, are Freely forgiven, and pardoned in Christ. So that God's people after Faith and Repentance stand as clearly discharged of them, as if they had never committed them.  
That God forgiveth not only the guilt of sin, but also the punishment of it: For punishment is not due, but in regard of the guilt of sin. And therefore the guilt ceasing, the punishment must also cease with it.  
Lastly, the godly cannot commit the sin against the holy Ghost, it being unpardonable, and the sins of the godly being all pardonable and pardoned in Christ. And therefore, howsoever they may sin of ignorance and of weakness: yet they never sin willingly, stubbornly, and presumptuously against God.  
Qu. How am I to apply this Article to myself?  
A. By believing that I have many sins, a●d those so great, that without the Lords mercy, I may be justly damned for them? Secondly, that all these sins are forgiven in Christ, so that I shall never be challenged for any of them. Thirdly, if God punish me at any time, it is not for my sins which be pardoned; but either for my trial, or to keep down the corruptions of my heart, that they break not out. Lastly, that howsoever I may fall of infirmity, yet I shall be so-strengthened in grace, that I shall never wilfully and purposely oppose myself against the Lord.  
Q. What are the benefits which God will bestow upon his Church in the world to come?  
A. Two, 

The Resurrection of the Body.  
And Everlasting Life. 
The Resurrection of the Body.     
A. What are we to believe concerning the Resurrection?  
A. Four things, 

1. That the body shall rise again,  
2. That the same body shall rise again.  
3. That it shall rise a glorious body.  
4. That it is the privilege of the godly only to rise so.    
Q. How know we that the body shall rise?  
A. By the Scripture, and by the power of God, Mar. 12. 23.  
Qu. What Scriptures prove it?  
A. Dan. 12. and joh. 5. 28. 29.  
Q. How is it proved by the power of God?  
A. Because it is as easy for God to raise man out of the dust, as it was at first to make him of the dust: It is easier to raise man, then to make him. For as when a house falls, the stones remain, and the timber remains, only it wants the form and fashion of an house: So when a man dies, the soul remains, and the body remains, at leastwise the bones, the spar and chief rafters of the house, and therefore they may the more easily be knit together and fashioned again.  
Q. Why shall the same body rise?  
A. Because it were injustice to punish that body for sin, that had never committed sin, and to crown another body with Christ, and not the same that had suffered for him.  
Q. How shall it rise a glorious body?  
A. First, it shall rise immortal; hunger and thirst and cold, and sickness, and death shall no more prevail against it.  
Secondly, it shall rise in perfect state; The Power of God supplying all those members that now be wanting: he that lacked in eye, shall then receive an eye; and he that lacked an arm, shall then have both arms restored.  
Thirdly, it shall rise more beautiful than it was at first: For he that is now crooked, he shall bestreightened; and he that is now weak shall be strengthened; and he that is too big shall be lessened: And he that is foul shall shine like the Sun in his strength.  
Fourthly, it shall rise a spiritual body, ready and willing to do any duty that the Spirit shall enjoin.  
Q. Shall not the wicked rise too?  
A. Yes they shall rise; but it were better for them if they might never rise: if they might eye as a dog or a toad dies. They shall rise, but it is, that their torments may be the greater, their bodies also then feeling as much, as now their souls feel.  
Q. What is the last benefit?  
A. Everlasting life.  
Qu. What are we to believe concerning it?  
A. That the state of god's people shall be infinitely more 
Life Everlasting.  happy in Heaven, when God shall be all in all, reigning immediately in his Saints?  
Q. What learn we by this?  
A. That we are set in a better state by Christ, than we lost by Adam: For by Adam we lost but an earthly Paradise, but by Christ we have recovered an heavenly for it.  
Q. What else do we believe of this point?  
A. That this happy estate of God's People shall be for ever, the comfort of it increasing, rather than abating any whit.  
Q. Declare this.  
A. In the delights of this world, the greatest joy is at first (as when a man comes out of the cold to a good fire, after his joy abates by little and little, until at length he be weary of it.) But when a man hath been in heaven a 1000 years, he shall find as much joy and contentment, as the first hour that he came thither.  
Q. Shall not the wicked rise to everlasting life?  
A. No: For theirs is an everlasting death; they are ever dying, and yet can never dye: ever consuming, and yet can never consume: ever burning, and yet can never burn: like the Salamander that lives in the fire.  
Q. How may a man attain to Eternal life?  
A. Only by a lively faith in the Son of God: when a man stands persuaded in his heart through the holy Ghost, that this is a chief part of Christ's purchase, which without the high price of his blood we could never attain.  
Q. What are the means to strengthen Faith?  
A. Three, 

The Word.  
The Sacraments.  
And Prayer.    
Q. What is Prayer?  
A. Prayer is a pouring forth of the Soul before God in the feeling of our wants, together with an earnest desire of remedy 
Prayer.  for the same.  
Qu. How many things are required in Prayer?  
A. Three things, 

1. That a man know his wants.  
2. That he earnestly desire to have them supplied,  
3. That for this end he put up his suit to God.    
Q. Why did the Lord teach us a set form of prayer?  
A. Because we are not able to look into the bottom of our own hearts, nor to carry ourselves in such a wise course, as becometh speakers to so great a King: Therefore the Lord vouchsafed to direct us with his own mouth, that keeping ourselves to the rule that he hath set us, we might be assured that our prayers should be to his good liking and well accepted.  
Q. How many parts be there of the Lords Prayer?  
A. Three, 

1. The Preface.  
2. The Petitions, and  
3. The Conclusion.    
Q. Why doth the Lord use a Preface to the Prayer?  
A. To teach us that we may not pray without reverence, till we have in some holy and heavenly sort fitted and prepared ourselves for it. My heart is fixed, etc. my heart is fixed, Psal.  
Qu. What learn we by this?  
A. That their sin is great, who rush bluntly and boldly upon the Lord without due consideration, and most holy regard of the excellent, and high Majesty before whom they stand, Eccles. 10. 1.  
Q. What other reason is there?  
A. To teach us, that we may not pray without zeal till we have quickened and wakened up our hearts to it.  
Q. What learn we by this?  
A. That they sin in prayer, who let their prayere fall from them without zeal, and without life: For why should God care for those prayers which we ourselves care not for.  
Q. How must we prepare ourselves to Prayer?  
A. By a serious meditation of the great mercy and power of God: his mercy will teach us how willing and ready he is: his Power how able and mighty he is to help us in our needs.  
Q. How is the mercy of God set forth?  
A. In terming himself our Father. For in calling God Father we bring ourselves in mind, that we shall find him a Father, even fatherly affections in him, ready to hear us and incline to our demands.  
Q. What will this work in us?  
A. An undoubted assurance that we shall be heard. For where shall a man speed himself, if he speed not with his Father: And therefore seeing we come to God in prayer, not as to a stranger that knows us not, not as to a stately person that regards us not, but as to a most loving and tender Father; whose ear hearkeneth, whose eye pitieth, whose hand is helpful to our needs, we may assure ourselves, that we shall not come empty handed, and with faces cast down from his presence.  
Q. How is God our Father?  
A. By nature we are become the children of the Devil: 
Our Father.  But through Christ God hath adopted us, and taken us for his own sons, intending to bestow his crown and kingdom on us.  
Q. Why doth Christ direct this prayer to God alone?  
A. To show that none but God is to be prayed unto, neither Saint nor Angel, nor any other.  
Q. What gather we of this?  
A. That the Papists in praying to Saints and Angels pray amiss, because their prayers be contrary to the rule of prayer. Indeed they knock oft and lay load upon the door, but they knock at a wrong gate, and they mistake the door. Two little raps at God's gate would do more good, than all their crying like Baal's Priests to them that hear them not, etc.  
Q. Why are we taught to say our Father?  
A. First, to teach us that we must pray for our brethren as well as for ourselves, and that their miseries must bring us many times upon our knees.  
Secondly, to show that if we be true members in the body of Christ, we have a part in every man's prayer; so that when we are heavy and troubled, and cannot pray for ourselves, we may then remember that a 1000 hands are lifted to heaven, and a 1000 mouths are speaking to God in our behalf.  
Q. How is the Power of God set forth?  
A. In saying that he is heaven, for thereby we are brought 
Which art in Heaven.  in mind of the heavenly Majesty and power that is in him, whereby he is able to go through with his own work, and to accomplish whatsoever shall be for our good, Deut. 33, 26.  
Q. What gather we of this?  
A. That God is able to speed us, and we need go no further for any thing we want.  
Q. What else do these words teach us?  
A. First, to lift up our hearts to Heaven when we pray.  
Secondly, to think that God sits in the Watch-Tower of the world, and therefore he sees us and marks how and in what sort, and how oft we pray unto him.  
Q. How many Petitions are there?  
A. 6. Whereof 

The three first concern the glory of God.  
The three other our own good.    
Q. What learn we by this?  
A. That nothing must be more precious and dear unto us then the Name and Glory of our God, and therefore that we must always begun our suit in the earnest desire that the Lord may have a wonderful name among us, that we, may set forth his glory whatsoever become of us.  
Q. What gather we of this?  
A. That the prayers of such shall never be heard to any benefit or comfort of themselves, who are wholly taken up with a care of their own good, and never think what honour and glory may come unto the Lord thereby.  
Q. What think you then of the Prayers of the Common sort?  
A. That for the most part they please not God, for it is not the care of God's glory, but the only feeling of their own wants, that makes them pray: For if it were not; more for their own good, and for their own comfort, then for any care they have of God's glory, they would never pray.  
Q. What do we pray for in the first Petition?  
A. We pray for the hallowing, or sanctifying of the Name 
Hallowed be thy Name.  of God.  
Q. What is the Name of God?  
A. It is the report of him, his remembrance and his memorial amongst men: so that when we pray, (Hallowed be thy name) we pray that the Lord may have a glorious and a great Name among us, that we may neither think nor speak of him, but with high reverence and fear, with holy admiration of the excellent and great things that be in Him.  
Q. What are the special good things we pray for?  
A. First, we pray that God would make his Mercy, justice, Love, etc. so known unto the world, that every one may be forced to admire it, and wonder at it: That the Lord would show forth such evident, and clear tokens of the great might and wisdom, and justice, and power that be in him, that all men might be convinced in their consciences, to confess that the whole Sovereignty of glory and renown is due unto him.  
Q. Declare this more fully?  
A. We pray, that the Lord would stand up for his own glory: that the Lord would get himself glory and praise by blessing and defending the godly, and by punishing and afflicting the wicked.  
Q. Do not many herein pray against themselves?  
A. We all pray, that if we be any let or hindrance to God's glory, so that the Lord be the worse thought of for our sakes, that he will recover his glory at our hands, ye though it be with the destruction of us.  
Q. What is the second thing we pray for?  
A. That we may acknowledge with inward feeling of our hearts the excellent, and holy things that be in God, that we may do the Lord this honour to think that he is most Mighty, and therefore will defend us when the whole world is set against us: that he is most Wise, and therefore will do nothing but it shall be for our good: That he is most pitiful, and therefore will pity us, when no eye else will look upon us; that he is most lust, and therefore will stand up in our just defence.  
Q. What is the third thing we pray for?  
A. That we so live, and so carry ourselves in the whole course of our ways, as God may have glory by us: That as a good servant doth his Master credit, so the Lord may hear well for our honest life.  
Q. What is the fourth thing that we pray for?  
A. That we may be so wholly possessed, and taken up with the care of the Lords praise, that we may never speak or do any thing, but with this mind, and to this intent to get some honour, and some glory to the Lord thereby.  
Q. What are the evils that we pray against?  
A. First, that we may not be so blind, but that we may see the great glory of God, that shineth in the world, his Providence, wise government, care for his people, and the judgements that he brings upon wicked men.  
Secondly, that we may not doubt of any of the excellent things that be in God; That he hath not power enough to protect us; Mercy enough to forgive us, Wisdom enough to direct us in the safest course.  
Thirdly, that we may not dishonour the Lord by our ungodly and wicked life: That we may not be a shame to the Gospel, men thinking the worse of it, for the looseness of our lives that profess it.  
Fourthly, that we may not seek our own praise more than the praise of the Lord; and so greedily hunt after our own credit, that we care not in the mean time, though the Lords honour lie in the dust.  
Qu. What do we pray for in the second Petition.  
A. For the means of God's glory, that his kingdom may 
Thy kingdom come.  come among us.  
Q. How doth this Petition depend upon the former?  
A. In the first Petition, we prayed, that we might glorify God: and now we pray that God would rule in our hearts, that we may glorify him the better: For unless God rule us by his Spirit, we are so set to pursue our own praise, and peace and pleasure, that we shall never glorify him sincerely while we live.  
Qu. What is the meaning of this Petition?  
A. Whereas the Devil's kingdom is come already, and Sin holds up the Sceptre in a number of our hearts, we here pray as men weary of it, that God's kingdom may here come into our hearts, and the Devil and sin may no longer rule among us.  
Q. What is the kingdom of God?  
A. God's kingdom is twofold, 

The kingdom of Grace.  
The kingdom of Glory.    
Q. What is the kingdom of Grace?  
A. The kingdom of Grace is that whereby God governeth the hearts of the faithful in this world.  
Q. How doth God govern us in this world?  
A. Two ways, 

Inwardly By his Spirit.  
Outwardly By his Word.    
Q. How by his Spirit?  
A. When by his Spirit and grace conveyed into our hearts, he not only shows us the good way wherein we should walk, but also leads us in the way, and gives us strength to continue in it, and checks our hearts when we go amiss.  
Q. How by his Word?  
A. As Princes rule their Subjects by those Laws and statutes which they make: So God rules us by his Word, having there taught us what is right, and what is wrong, or what is lawful and unlawful for us.  
Q. What are the special good things that we pray for?  
A. We pray, that God would give his gracious and good spirit into our hearts, to the governing and guiding of us in our ways, that we may so live, as the good Spirit of God would have us live, etc. and further increase this good work when it is begun.  
Q. Do all pray thus with desire to have it so?  
A. No; many say, Thy kingdom come, that would not for any good, God's kingdom should come upon us: Many would be sorry in their hearts to do no more, than God would have them do to part with so many sins, and leave so many vanities as God would have them leave.  
Qu. What is the second good thing that we pray for?  
A. That God would rule us by his Word, that we may not be left to wander after our own hearts, but that we may have the word of God to a continual directing of us in an honest course.  
Qu. What is the third thing?  
A. We pray for all the good helps, and means, that may further Gods kingdom, and namely for good Ministers, and good Magistrates.  
Q. What do we pray for good Ministers?  
A. That God would give good Ministers to all places, faithful and able men, full of Spirit and power, who may build up the decays and the ruins of the Church, and seek up the lost souls of their brethren, and bring them home to the Fold of Christ.  
Secondly, We pray that God would bless and continue such as we have already, that they may not be discouraged in their labours, nor hindered in the Lords works, but may minister with great grace and cheerfulness amongst us.  
Thirdly, we pray that God would make their Ministry effectual to us for our good, that it may work upon our hearts to the kill of sin, and the strengthening of God's graces in us.  
Q. What do we pray for Magistrates?  
A. First, that God would raise up such, as may be Fathers of the Church: such as may tender Religion, and wound with the sword of justice, the head of all ungodliness in the land.  
Secondly, that God would bless and continue those that be such, especially our gracious King, that his days may be as the days of Heaven, and his Throne may be established in prosperity and peace, as long as the Sun and Moon endure.  
Q. What is the Kingdom of Glory?  
A. It is that whereby God shall more fully reign in us in the world to come, when all sin and wickedness shall be taken from us.  
Q. What do we here pray for?  
A. That God would make an end of this wicked world, and hasten to judgement, to the utter confounding of the wicked, and the more full and perfect Salvation of those that belong unto him.  
Qu. Why are we to pray for the day of judgement?  
A. Chiefly for this end, that the name of God may be no more dishonoured in the world, but the kingdom of sin and Satan may have an end.  
Q. Do all wish for the day of judgement?  
A. No, many had rather it would never come. For O! if God should come to judgement, what should become of a number in the world? they should cry to the hills cover us, and to the mountains fall upon us. And therefore, though they say, Thy kingdom come, yet they would be glad in their hearts that God's kingdom might never come.  
Q. What is the second thing we pray for?  
A. Secondly, we pray for the day of our own death, for no other end, but that we may make an end of sinning, and displeasing of God. For seeing how prone we are to evil, and how the number of our sins increaseth every day like old trees that gather moss; This must make us weary of the world, and so to sigh and groan in ourselves, desiring to be dissolved, and to be with Christ.  
Q. May a man then pray for his own death?  
A. A man may not pray for it of impatience as a number do, who be running out of the world, so soon as they feel the cross: But only in the desire to be disburdened of the body of sin, and to serve God in the holy heavens, with greater freedom and liberty of spirit then here they can do.  
Q. What are the Evils that we pray against?  
A. First, we pray, that whereas we have kept open house for sin and Satan these many years, they may no longer overcome us, and prevail against us.  
Secondly, we pray against all the lets and hindrances of God's kingdom both at home and abroad, as the Turks and the Pope.  
Thirdly, we pray against the love of this world, that we may not dote upon it, desiring to prolong our days in it, but that we may be always ready to depart in peace, and to haste hence to our heavenly home.  
Q. What do we pray for in the third Petition?  
A. That we may do Gods will in Earth readily and willingly, 
Thy will be done, etc.  as the Angels do in Heaven.  
Q. How doth this Petition depend upon the other?  
A. Before we prayed that God would rule us, and now we pray that God would give us sort and pliable hearts that we may yield ourselves to be ruled by him.  
Q. What is the will of God?  
A. The will of God is that which is revealed in his Word, and may be considered in three things. First, it is Gods will we should leave our sins, before they leave us. Secondly, it is Gods will we should lead a Christian and a godly life, 1. Thess. 4. 3. Thirdly, it is Gods will we should bear quietly and contentedly whatsoever it shall please him in his wisdom to lay upon us. So that we pray, that Gods will may be done.  

A nobis, both of us, &  
De nobis & nostris, and of us and ours.   
Qu. What are the good things we pray for?  
A. We pray that we may leave our sins; that we may leave our swearing, because it is Gods will we should not swear: our coveting, because it is Gods will we should not covet.  
Qu. What is the second thing?  
A. We pray that we may live righteously, and holily in the world, that we may love our brethren, because it is Gods will we should love them; that we may make conscience of all our ways; because it is Gods will we should make conscience of them.  
Q. What gather we of this?  
A. That they which pray, that they may do Gods will, and yet have no care to do it: They that pray against sin, and yet hug it, and keep it warm in their bosoms, do but mock God in their prayers.  
Q. What is the third thing we pray for?  
A. That we may humble ourselves with patience, and contentment to those several troubles and trials which the Lord shall bring upon us.  
Q. What learn we by this?  
A. That their sin is great, who pray every 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 deal their own wills were done then the Lords.  
Q. How must we do the will of God?  
A. As the blessed Saints and Angels in Heaven do it, though not in the same measure, yet in the same manner.  
Q. How do the Angels do it?  
A. First, they do it willingly and cheerfully, and therefore they are described to be winged, to show that they fly about it.  
Secondly, they do it faithfully and not by halves.  
Thirdly, they do it constantly, as well at one time as at another.  
Qu. What then do we pray for in this later part of the Petition?  
A. First, we pray that we may cheerfully obey God like Christ, that said it was meat and drink to him to do his Fathers will.  
Secondly, We pray that we may not do Gods will by halves, but faithfully obey God in every duty required of us.  
Thirdly, we pray that we may be constant in this course not to serve God by moods and fits, but at all times, and in all companies, as well in one state as in another.  
Q. We cannot possibly do the will of God so perfectly as the Angels do it.  
A. Indeed we cannot, so long as we dwell in these weak houses of clay: Yet we must still aspire to a better life, desiring in a greater measure to serve God.  
Q. What gather we of this?  
A. A clear difference between the godly and the wicked; For the wicked ever think they have religion and good lives enough, though they have never so little. But the godly never satisfy themselves in it, but still desire to walk more obediently, faithfully and uprightly with God.  
Qu. What do we ask in the fourth Petition?  
A. All things needful for this life.  
Q Why do we pray for the things of this life first?  
A. First, to the end, that being dispatched of our worldly 
Give us this day our daily bread.  ears, and having things necessary aforehand, we might with more liberty seek after those things which concern the soul.  
Secondly, that finding the Lord easy to yield in these things of less good, we might be the more emboldened to solicit him for the greater. For he that will not trust the Lord for his meat and drink, will not trust him for the saving of his soul: And he that thinks the Lord will stand with him for a piece of bread, will easily think that God will stand with him for eternal life.  
Q What is meant by Bread in this place?  
A. Not only bread. but whatsoever is as needful, and as comfortable as bread, as health and strength to work in our Callings, houses to dwell in, peace and friends, and good servants, etc.  
Qu. Why doth the Lord ●ame nothing but Bread?  
A. To teach v●to be content, if we have no more but bread, seeing we ask no more: if God givemore, we are to take it thankfully, and to use it well: But if God shall cut short our fare, and bring it to bread only, yet we are to rest with contentment in it, Phil. 4. 11. 12.  
Qu. What gather we of this?  
A. That they who pray for heaps of gold and silver, for stately and gay houses, for sumptuous fare, for great livings, and the like, sin in praying because not Christ, but Covetousness taught them to pray so.  
Q. Why do we ask our Bread of God, seeing many of us have means ever to get it?  
A. Because all our pains is not able to procure us one morsel of bread, without the Lords blessing be upon it, and therefore we pray God even to give us that Bread that we labour for, knowing that without his blessing we may as soon perish, when we have the greatest means to feed us, as when we have no means at all, Psal. 127. 1. 2.  
Qu. What learn we by this?  
A. That we must as hardly beg bread of God, that is, good succession in our affairs, when we have the greatest means in the world, as when we have no means at all, neither money nor friend, nor counsel to compass it.  
Q. What need they ask bread, who have bread enough?  
A. First, though we have bread: yet the bread that we have is none of ours: For by sin we forfeit every day all we have into the hands of God, and we dispossess ourselves of all right, and title to it. And therefore unless the Lord restore us and give it us again, we do but usurp upon any thing that we have.  
Secondly, though we have the substance of bread, yet we have not the staff of bread, that is, the nourishing and feeding of it, but from God alone. Unless God bless it, as good take a mouthful of gravel, as a mouthful of meat, And therefore even then, when we have our Tables full of bread; yet we had need pray still for our daily Bread, because our bread without his blessing shall no more nourish us then a stone.  
Q. Why do we say; give us our bread, and not give me my Bread?  
A. To show that we must not regard ourselves alone, but in a fellow feeling pray for other men's wants as well as for our own.  
Q. Whom doth this condemn?  
A. First, it condemneth the covetous man who had rather say, Give me my Bread, then give us our bread, wishing well indeed to no body but himself?  
Secondly, it condemneth those, who be spoilers of their brethren. For it is as much as if he should say to God; Lord do thou give him bread, and I will take it from him: Do thou make him rich, and I will make him poor: Do thou make him merry, and I will make him sad.  
Q. Why do we pray but for the Bread of one day?  
A. Christ teacheth us thereby to restrain and cut short our cares for the time to come, and not to be tormented with the fear of any hard estate afore hand, but to resort to the Lord for the necessity of the day in the day thereof, Math. 6. 34.  
Qu. What encouragement have we to do so?  
A. God's care for the little Birds. For when they have dined, they know not where to sup, and when they have supped, they know not where to dine, and yet God feedeth them from day to day; how much more safely may we rest upon the providence of our God, assuring ourselves, that he that feeds us this day, will feed us the next day, & the next, & so to our life's end.  
Q. What other reason is there?  
A. The Lord would bring us every day in prayer to him: For seeing we ask but the bread of one day, when that day is past, our patent and our grace is out. And therefore we must come to the Lord the next day to renew it again.  
Q. What else do we learn by this?  
A. We ask our bread every day of God, as being not able to live any one day without him, and therefore it must be our chiefest care to stand fast by God, to keep him our friend, whosoever be our foe, and that he may be pleased whosoever is displeased with us.  
Qu. Why do we say our Bread?  
A. We are hereby taught to ask our own Bread, that which we have laboured for in some honest calling or other, for that only is ours, which is gotten by lawful and by honest means: That which is unlawfully gotten is none of ours, it is not our bread which we have of God, but the devil and sin is the purveyor and provider of it.  
Qu. What gather we of this?  
A. First, that a man cannot eat his Bread with a good conscience, that hath not done something according to his ability, strength and place, to make himself in some sort fit and worthy of it.  
Secondly, that their sin is great, who desire other men's bread, and are not contented with their own. And therefore break in upon their brethren, seeking to defeat either their neighbours of their houses, or their servants of their wages, or their labourers of their hire, or the poor of their relief, which in right and conscience is due unto them.  
Q. What is meant by daily Bread?  
A. That which is meet, and convenient for the day. The Nobleman hath need of more than the mean man: he that hath a greater charge, hath need of more, than he that hath a less charge; And therefore in ask our daily bread, we ask so much as may be fit and convenient for our state, Prou. 30. 8. 9  
Q. And how much is convenient for us?  
A. The Lord bids us not ask any set and certain stint, but to leave that to him, and to his most wise disposition, who knows better, than we what will serve our turns.  
Q. What learn we hence?  
A. That it can be no small comfort to us, that the Lord is most privy to our estate, and knows what children, what servants, what charge we have, what earnings, what comings in, and what goings out, and accordingly will fit us with that, which he shall judge to be meetest for us, 1. Pet. 5. 7.  
Qu. Do we ask these things absolutely of God?  
A. No, we ask them no further than they may stand with God's glory, and therefore if they may be any means whereby we may glorify God the better, we pray that we may have them: if they may not, we pray that both bread and friends, and strength, and health, and all may be taken from us.  
Q. What do we ask in the fifth Petition?  
A. We pray for the forgiveness of the sins that be 
Forgive us our sins.  past.  
Q. Why is this Petition knit to the former?  
A. For two causes: First, because without the forgiveness of our sins, all the bread in the world will not do us any good: For what shall it profit a man to have a mountain of gold, and yet to carry a fire-marke in his soul, the brand and mark of a condemned man, and to know that whensoever he goes hence, he goes damned to the devil, Math. ●6. 26.  
Q. What learn we by this?  
A. That every Christian man and woman must make it their chiefest study, and their chiefest care to find Mercy and favour with God in the forgiveness of their sins, rather than to enjoy ten thousand worlds without it.  
Q. What is the second reason?  
A. Our sins are so many and so grievous against the Lord, that we are not worthy of one morsel of meat to put into our mouths: yea, we deserve even to be starved, and famished upon the face of the earth. And therefore, because our sins are the bar and stop, that let and hinder God's blessings from us; therefore we pray God to forgive our sins, that the true hindrance of our comforts being taken away, all his blessings in most rich and plentiful sort may flow unto us, jer. 5. 25.  
Queen Why are our sins called debts?  
A. Because, as a debt binds a man either to satisfy the party, or to go to prison: So our sins bind us, either to satisfy God's justice, or to go to hell.  
Qu. What learn we from hence?  
A. First, that we are all in the Lord's debt, and it is not some dribbling some that we owe him; but a thousand Talents at the least, more than we and all the friends we have be able to discharge.  
Secondly, that unless God be contented for them, we are sure to go to hell, where we shall endure, not a months or a years imprisonment; But we shall lie bound in the chains of horror and darkness, as long as there is a God in heaven to revenge our sins, and the Devil in hell to torment us for them.  
Thirdly, that there is no way to deal with God, but only by entreaty and by request: We cannot chop and change with him as the Pope thinks; Lord I have so many sins, and here are so many good deeds for them: But we must beg our pardon, and become humble sutours to the Throne of grace, that God for Christ's sake would show Mercy upon us.  
Fourthly, that we shall find the Lord ready for to yield unto our suit, especially seeing the Lord jesus, who sitteth at the right hand of God, is an Intercessor for us?  
Q. Must we pray thus every day?  
A. As we pray every day for our daily Bread, so we must also pray daily for the pardon of our sins: The pardon of our sins being as needful every day as the bread that we live by.  
Qu. What may this teach us?  
A. That we sin every day, howsoever God shall bless us or punish us, or teach or touch us with his Spirit, yet we know aforehand, that we shall sin tomorrow, and the next day, and so every day to our dying day.  
Secondly, that we sin often every day, and therefore we speak in the plural number, Forgive us our sins: as having many sins to be forgiven; And though we be able to discern but a few of our sins: yet our ignorance is the greater, who sin many times, when we think we do not sin.  
Thirdly, that as we sin daily, so it must be our care every day to make even with the Lord, that we come not with after reckonings, with sins of 10. 20. or 30. years' old not repent of, but that every day we reconcile ourselves to God, for the sins of that day, that whensoever we shall die, we may have but the sins of one day.  
Q. What is meant by these words: For even we forgive them.  
A. They contain, 

1. A Comfort.  
2. An Instruction.    
Qu. What is the comfort?  
A. That if we who are full of hatred and revenge can forgive our brethren: much more will the Lord who is full of Mercy and compassion be ready to forgive us. For we are not to think, that we can go beyond the Lord in any grace, and therefore if we can love him that loves not us, and pass by many wrongs we may well think, we shall find the Lord much more favourably inclined to us.  
Q. Is our forgiveness a cause why God forgives us?  
A. No: For if we forgive our brethren some little fault, that is no reason why God should forgive us our huge and mighty sins: But the Lord adds this as a sure testimony of our souls, that if we who have but a drop of Mercy can forgive our Brethren, much more will the Lord, who is even full of goodness forgive us.  
Q. What is the Instruction?  
A. That we shall never find favour at God's hands, till such time as our brethren find love and mercy, and good dealing at our hands. For look what we be to others when they offend us: the same we shall find God to us, when we offend him.  
Q. Whom doth this Doctrine condemn?  
A. First, it condemneth those who will use extremity to their brethren, that will not by any means bate of their right, but eagerly pursue every advantage they can get against them.  
Secondly, it condemneth those that will say they forgive and forget, and yet notwithstanding the memory of it is most quick in their hearts, and upon every little occasion they break out again. Alas, do we look for such forgiveness at God's hands? how is it then that our Brethren can find no better at our hands.  
Thirdly, it condemneth those that can be content to forgive some small offences of their brethren: but if it touch them somewhat near in their goods or names, oh then the matter is heinous and so prejudicial, it toucheth us so deeply, that it may not in any wise find favour at our hands? Why alas our brethren cannot commit any so grievous offence against us, but we commit far greater against the Lord, and therefore as we except against them: so we may well look, the Lord will except against us.  
Q. What do we pray for in the sixth Petition?  
A. We pray for strength and grace against sin.  
Q. Why are there two Petitions for the Soul, and but one for the Body?  
A. The Lord would teach us thereby, that our care for heavenly 
And lead us not into temptation.  things should be twice so much as our care for earthly; and therefore, where we are once upon our knees for the blessings of the body, we should be twice upon our knees for the blessings of our Souls.  
Qu. How doth this Petition depend upon the former?  
A. In the former Petition we prayed for the pardon of our sins that be past, and now we pray for grace and strength against those evils that be to come.  
Q. What learn we by this?  
A. First, that none are more subject to Tentations then the godly; For of all men they are most laid unto, sin will be ever nibbling, and the devil will labour mightily to regain his hold.  
Secondly, that it is not enough to have our sins pardoned in Christ, unless we have also grace to lead a better life, and to abstain from the same, or like sins in time to co●…e.  
Qu. Do not the Papists say well? Let us not be led?  
A. No, for they would seem to be wiser than Christ, and therefore they have delayed his words, as being too harsh.  
Q God tempts no man, ●ames 1. 13.  
A. It is one thing to tempt a man to sin, another thing to lead a man to be tempted of it. It was the devil that tempted Christ in the desert, but it was the holy Ghost, that lead him forth as the Lords Champion into the field, Math. 4. 1.  
Q. How may God work in tentation, and yet be free from sin?  
A. First, by withdrawing his grace, and leaving us to ourselves, as if a man should send another his staff to go by, when his legs be lame, and thereupon he begins to despise him and to set him light, the other takes away his staff, and the lame man fall: So God having lent us his grace to walk by, when we begin to think we stand not any way beholden to him for it, but that we could shift as well without it, the Lord withdraws his grace, and we ●unne into sin, and yet God is not the cause of our sin, but our own weakness not able to bear up and to sustain itself.  
Secondly, by offering occasion to try, whether he will sin or no: As a man leaves a little loose money about the house to try whether his servants, or his son will steal it: So God sends fear to tempt us to see if we will yield to fear, Pride to tempt us, etc. if we do yield, it is our fault not Gods, who did but vent us and set us a broach, and discover the bad liquor that was in us.  
Thirdly, by causing the motion, but not the evil of the motion, as when the Sun shineth upon a dead carcase there ariseth a stinking and a loathsome smell, and yet the Sun is not the cause of it, but the corruption of the carcase: So in every action God is the cause of the motion which is good: But if we sin in moving, that comes of the Devil or of ourselves.  
Fourthly, by ordering the evil of the Action to some good end. As a Father seeing his child to be busy about the fire, catcheth his finger and thrusts it to a coal, to make him the more afraid of it after: So God sometimes lets us taste of sin, that we may the more detest it, and hate it while we live.  
Q. How many parts are there of this Petition?  
A. Two: First, we pray that we may not be tempted to sin. And secondly, though that we be tempted; yet that we may not be overcome of sin.  
Q. Why do we pray that we may not be tempted to sin?  
A. We know our own weakness to be so great and unable to resist temptations, that we pray that we may not be tempted: So ready we are to yield to sin, that we pray we may not be provoked to it. Often we sin, and oftener we should sin, if we were oftener tempted to it; Many times we are angry, and yet if we had ofter occasions, we would ofter be angry.  
Q. What gather we of this?  
A. That their sin is great who fling themselves into tentation, that will take up their dwellings in those Towns, and venture themselves into those companies, where they know are many and strong enticements unto sin. What do they else but offer the devil Blocks of advantage against themselves, and hold him the stirrup, that his Tentations may the more easily mount upon them.  
Qu. What are the Evils that we pray against?  
A. They are of two sorts, 

1. Sin without us, as the Devil and the world.  
2. Sin within us, as the corruptions and lusts of our own hearts.    
Q. What do we pray for against the Devil?  
A. That whereas the devil is wont to pull a vizard upon upon his face, and to translate himself into an Angel of light, that we may have wisdom to descry him, and strength from heaven to stand against him.  
Q. Doth not every one hate the Devil?  
A. Indeed many will say, fie upon the Devil, and say they detest him with all their hearts; and yet in leading a profane and a wicked life, they bear him about in their bodies with them.  
Q. What do we pray for against the World?  
A. First, that we may not be poisoned, and corrupted with the bad examples that be abroad: That we may not catch the infection, but keep ourselves unspotted to the world.  
Secondly, that neither our friends by flattery, nor our foes by fear, may quench us in good things, and draw our hearts from God.  
Thirdly, that our worldly cares may not overgrow our godly cares, so that we have more love to the frothy things of this life, then to those that concern the life to come.  
Q. What do we pray for against our own lusts?  
A. That God will weaken the strength and power of sin in us every day, that we may feel it either clean killed or so mightily weakened, that as a man that hath received his death's wound; though he lives and breathes, yet languisheth and fainteth, and droopeth every day more and more until he die: So sin may have less and less strength, till at length it have no strength at all.  
Q. Why do we ask all these things of God?  
A. Because we are not able of ourselves to stand; the least enemy being stronger than we, and therefore we pray to be girded with the strength of God, that through his might we may do that which of ourselves we should never do.  
Qu. What other thing do we pray for?  
A. That if we fall into sin, that we may not lie in it, but that the Lord will find us out in our falls, and seek up our lost souls, and bring us upon the shoulders of his mercy to his fold again.  
Q. Do the godly sin then as well as the wicked?  
A. Yea, but the godly are ever desirous to be delivered from sin, and therefore do both pray and watch against it, whereas the wicked hug it and keep it warm in their bosoms, and are well content to continue in it, using no means to get out of it.  
Q. What means doth God use in delivering us from sin?  
A. The chiefest means, is the Ministry of the word, it being the hand of God, whereby he pulleth us out of sin, as a beast is lugged out of the mire: And therefore we pray, that we may be obedient to it, and profit by it, that it may make us wise unto Salvation, and mighty through God to withstand all assaults that rise against us.  
Q. What is the last part of the Prayer?  
A. The Conclusion or shutting up of the Prayer.  
Q. What is the use of the Conclusion?  
A. It containeth certain Reasons to strengthen our faith, 
For thine is the kingdom, etc.  that we shall be heard. For this is a great cause why our prayers come so coldly from us without heart or life, because we stand not strongly persuaded in our hearts; that we shall far the better for our prayers, and shall never return empty handed from the Lord.  
Q. What are the Reasons?  
A. The first is taken from the kingdom or government of God q. d. Lord thou art our king. And therefore as it is for the glory of a King, that his Subjects be in good state, safe from their enemies, and abounding with all good things: So thou Lord shalt much commend thyself, and thy government to the world, if thou providest well and sufficiently for us, who be the worshippers and servers of thee.  
Q. Is this consideration so full of comfort?  
A. It must needs yield all the children of God great comfort, that the kingdom is come into their Father's hand, and he hath taken upon him the care and the provision for them, who sitteth at the stern of the world, and doth whatsoever he will both in heaven and earth, Psal. 97. 1.  
Q. What is the second Reason?  
A. The second is taken from the power of God q. d. Lord I have asked nothing, but thou art able to give it: My wants be not so many, but thou art able to supply them: My sins be not so great, but thou canst for give them: My enemies be not so strong, but thou canst subdue them: I therefore cannot but have great hope, seeing it is in thy power and hand to do me good.  
Q. What is the third Reason?  
A. The third is taken from the glory of God. Indeed if we pray not, than it is our fault if we speed not well: But if we pray in Faith and reverence, and make our requests known unto the Lord; than it shall be for the Lords honour to be as good as his word, and he shall get himself great praise in the world by hearing the poor and weak prayers that be made unto him.  
Q. What learn we by this?  
A. That the Lord hath joined his own glory with our good, and therefore will hear us and bless us, if it be but to hold up his own estimation and honour in the world, Ezek. 36. 22.  
Q. What other sense do these words yield us (Thine is the Glory.)  
A. Whatsoever gift or Grace thou shalt bestow upon us, we will wholly employ it to thy honour: we will rather seek thy glory, than our own praise, or peace, or pleasure in the good use of it, Psal. 81. 8.  
Q. What learn we by this?  
A. That seeing we ask health, and peace and plenty to this end, that we may glorify God the better, that when we have these things we be not found to be far less careful of it, then before we had them, Deut. 32. 15.  
Q. What else do you note in these Reasons?  
A. That all the Reasons be from without us, and none from within us, there being nothing in the best of us, in the merit and worthiness whereof, we may think to be hear; whatsoever inclines the Lord to hear us, it is chiefly and wholly in himself and not in us, Dan. 19 18. 19  
Q. What is that other means of strengthening Faith?  
A. The Sacraments?  
Q. Whence have the Sacraments their name?  
A. Of the Latin word Sacramentus, which signifies an 
Sacraments.  oath, whereby Soldiers were wont to bind themselves to be true to their Captains: So in the Sacraments, we swear and bind ourselves to be true and faithful servants unto jesus Christ.  
Q. What is a Sacrament?  
A. It is a visible sign of invisible Grace: So that in every Sacrament there are two things. The visible sign that we may see: And the invisible Grace that we cannot see. As in Baptism, there is a washing of the body, and there is washing of the soul: The washing of the body with water, a man may see: But the washing of the Soul with the Blood of Christ, he cannot see: So in the Lord's Supper, there is a feeding of the body, and there is a feeding of the soul? The feeding of the body with Bread and Wine, he may see: But the soul with the Body and the Blood of Christ, he cannot see, but by faith.  
Q. What is the use of a Sacrament?  
A. To confirm our faith by that which we see, in the truth of that which we do not see. As in Baptism, the washing of the Body with water, assureth our hearts, that our souls are likewise washed with the blood of Christ. And the receiving of Bread and Wine in the Supper is an evidence that the Body and Blood of Christ is as truly received by faith, Rom. 4. 8.  
Q. What is the visible sign in a Sacrament?  
A. It is the outward Element, together with those Ceremonies that are used about it. As in Baptism, water, and the pouring on of water: In the Lord's Supper, Broad, and the breaking, and taking and eating of it.  
Q. What is the Invisible Grace?  
A. Christ 〈◊〉 all his benefits as truly offered to ou● hearts and souls is the outward Elements are to the body, Galat. 3. ●7.  
Q. What learn we by this?  
A. Two things. First, that we receive no more in the Sacraments, than we do in the bare preaching of the word. For the same Christ and the same Benefits are tendered to our faith in both, only the signification is more lively in the Sacraments, and the promises of Grace more particularly applied. john 1. 12.  
Secondly, that the old Fathers received the same Grace by their Sacraments, that we do by ours, for they received Christ.  
Q. How many Sacraments are there?  
A. Two, 

Baptism &  
The Lord's Supper.    
Q. What is the outward sign in Baptism?  
A. Water, and the pouring on of Water. 
Baptism.   
Q. What is the signification of it.  
A. As the Water poured on the body washeth away the filthiness of the flesh: So the blood of Christ being poured upon the soul, washeth away the filthiness of sin.  
Q. What sin have children of a day old?  
A. They have Original sin, which is a secret naughtitinesse of nature, whereby they are wholly given and inclined to that which is evil, Isay 48. 8.  
Q. How is this taken away in Baptism?  
A. In Baptism we receive the Spirit of Christ, and this Spirit works upon our hearts renewing them, and inclining them to better things, and every day by little and little prevailing and getting strength and ground of those corruptions that are in us, Tit. 3. 5.  
Q. May Children be saved that dye without Baptism?  
A. Undoubtedly they may; For God hath not tied his Grace to the Sacraments, but that many times he works without them: And therefore it is not the want of Baptism, but the contempt of Baptism, that bringeth danger, Act. 10. 44. & 47.  
Q. What proof is there of it?  
A. Circumcision was as straightly required in the old Law, as Baptism is in the New Testament, Gen. 17. ●4. But children that died without Circumcision might be saved; As namely those that died before the 8. day, And therefore Children may be saved without Baptism.  
Q What other proof is there?  
A. Children that are elected to Salvation, are holy before Baptism, 1 Cor. 7. 14. they are within the Covenant, Gen. 17. 7. the kingdom of heaven belongs unto them, Mark. 10. 14. And therefore undoubtedly they may be saved.  
Qu. How then doth our Saviour say, john 3. 5. Except a man be borne of Water and the Spirit he cannot enter into the kingdom of God?  
A. We are to mark the person to whom he speaks it, to Nicodemus, who might have been baptised if he would: So that our Saviour's speech reacheth no further, but to those who may have Baptism and will not: For if none absolutely might be saved without Baptism, how could the Thief be saved who was converted upon the Cross, Luk. 2. 3.  
Q. Is it lawful for a private person to Baptism?  
A. No: For this is to corrupt the holy Seals: For none may meddle in the holy things, but they that are warranted thereunto by the Lord: But private persons men or women, have no warrant from the Lord to Baptism, and therefore they may not presume to intermeddle in it, Heb. 5. 4.  
Q. What other Reason is there?  
A. Baptism is a part of the public Ministry of the Church, Math. 28. 19 But private persons, and chiefly women may not intermeddle in the Church's Ministry. And therefore they may not take upon them to Baptism, 1. Tim, 2. 11. 12.  
Q. Yea, but there is a case of necessity in it?  
A. There is no necessity to break the Law of God, if we may have the Sacraments according to the Lords institution, we are to accept them with Thankfulness if we cannot, we must not think it lawful to come by them we care not how.  
Q. Zipporah in case of necessity did Circumcise her child.  
A. The reason doth not hold; For the Sacraments of the New Testament are tied to the Ministry; And therefore none but the Ministers may intermeddle in them: But the Sacraments of the Old Testament were not tied to the Priesthood (as appeareth) for that Christ and his Apostles caused kill the Passeover, who were not of the Tribe of Levi, Luk. 22. 19: Also in that joshua did circumcise, josh. 5. 3.  
Q. What is the other Sacrament?  
A. The Sacrament of the Lords Supper.  
Q. Why is the Lords Supper needful after we be Baptised?  
A. Because by Baptism we do enter into the household of God, and by the Lord's Supper we are fed, and nourished in 
The Lord's Supper.  the same: So that Baptism is the Seal of our entrance into Christ: and the Lords Supper gives us our further growth and continuance in him, 1. Cor. 12. 13.  
Q. How is this further declared?  
A. By a similitude. For as a Master makes provision for his Family, that they may be the more able to go through with their work: So the Lord hath appointed this Sacrament, for the strengthening of his people, that they may be the better able to hold out in the holy labours and duties required at their hands.  
Q. What learn we by this?  
A. That they who come seldom to the Sacrament must needs be very faint, and weak in the spirit; As a man feels his strength through long fasting to abate, so that he is not able to walk with any cheerfulness and comfort in his calling.  
Q. What is the outward sign in the Lord's Supper?  
A. Bread and Wine, and the Sacramental Rites that be used about them.  
Q. What doth the Bread signify?  
A. It signifies the Body of Christ.  
Q. What resemblance is there between the Bread and Christ's Body?  
A. First, as the body cannot live without bread no more can our souls live without Christ. And therefore we must labour for Christ, as we do for bread, john 6. 51.  
Secondly, as bread strengthens the body, & makes it the more able and fit to work: so that the eye sees the clearer, the hand moves the quicker, the foot sets the faster for it: So Christ received by faith strengtheneth the Soul, and makes it mighty through God, to perform the duties of obedience required of it. Phil. 4. 13.  
Q. What Bread did Christ use in the Sacrament?  
A. Ordinary and common Bread, such as was usually at that time eaten with their meats.  
Qu. Why did Christ use common Bread?  
A. First, left men (if the food had been finer) should have left the care of feeding their souls, and fallen to filling their bellies.  
Secondly, that as Naman learned, because the Waters of jordan were not better than the Waters of Damascus: Therefore, it was not the water of jordan, but the God of Israel, that cleansed his leprosy: So because this Bread is but ordinant and common bread; we may therefore know, that it is not the bread, but Christ signified by the bread, that sanctifieth the receiver.  
Q. Why did Christ take the Bread?  
A. Christ by taking the Bread from the Table, showed that he would separate it to another use: So that where before it served but to strengthen the body, now it should serve to the strengthening of our Faith.  
Q. How did Christ bless the Bread?  
A. As the Lord blessed the Seventh day, by appointing that day to an holy use: So Christ blessed the Bread by making 〈◊〉 holy Sign, and a Sacrament of himself.  
Qu. What doth the breaking of the Bread signify?  
A. The breaking, and 〈◊〉 of Christ's body upon the Crosse. For as it is not the whole loa●e, but the breed broken that feeds us: So it is not the life of Christ, but the death of Christ; not Christ walking and working Miracles; but Christ Crucified, 〈◊〉 and torn with the Nails and Spear, that brings sound peace and comfort to the heart.  
Q. What are we bidden to take inn this Sacrament?  
A. Two things, Bread to the feeding of our bodies, and Christ himself to the feeding of our souls: For as the Bread is offered to our bodies: So Christ himself is offered to our faith.  
Qu. What learn we by this?  
A. That he which comes to this Sacrament, must bring two hands with him: An hand of the body to receive the Bread, and an hand of Faith to receive Christ, john 1. 12.  
Qu. Do not all receive Christ that come to the Sacraments?  
A. No: For then every one should be the better for it, whereas now many through their own default are not the better, but the worse after, God justly revenging their irreverence and contempt, 1. Cor. 11. 17.  
Qu. Who be they that take no good by this Sacrament?  
A. First, they that want Faith, which is declared by their evil life: For they wanting the hand of Faith, must needs defeat themselves of the whole fruit of the Sacrament which is received by Faith.  
Secondly, such of the godly, as do not quicken and stir up their Faith, by private prayer and meditation when they come to receive: For as a man that hath his arm benumbed, or asleep, is not able to reach out his hand to receive the Bag of gold that is offered him: So if our faith be dead and cold, and not quickened up, we shall go from the Sacrament as empty as we came.  
Q. How can we receive Christ's Body that is absent in heaven?  
A. By Faith we may make it present, setting Christ 〈◊〉 lively before the inward eyes of our Souls, as if we saw him hanged, nailed, crowned, bleeding upon the Cross, So Abraham by faith had as lively a sight of Christ, as if with his bodily eyes, he had looked upon him, john 8. 56. So the Israelites did eat and drink Christ in the Desert, 1. Cor. 10. 3. 4. and yet Christ was not borne till 1500. years after.  
Q. How are the godly said to eat Christ?  
A. As a man is said to eat the meat that he lives by, which he doth apply, and appropriate to his body to the nourishing and feeding of the same; even so when by special faith we do apply Christ unto ourselves, and make him ours, so that we live by Christ as a man lives by meat: then we are said to eat Christ.  
Qu. How is the Bread the body of Christ?  
A. It is not verily and indeed his body: (For Christ's body is in Heaven only, Act. 3. 21.) but it is his body Sacramentally, that is, a certain pledge and token of his body. For as the Rock is called Christ, because it signifies Christ, 1. Cor. 10. 4. So here the bread is called Christ's Body, because it signifies his body.  
Q. Do we then receive nothing but a Sign of his Body?  
A. Yes, we receive the very body of Christ by Faith: for the bread which we receive with our mouths, is a true token that Christ's body is received by faith: For as a man that takes a key in sign of possession takes not the bare sign, but the very possession together with the sign: So they that worthily Communicate, receive not a bare sign of the Body, but the very body itself spiritually and by faith.  
Q. What difference is there then between the Papist opinion and ours?  
A. They think that they eat Christ corporally, and carnally with their teeth, and therefore they cage him up in the consecrated Host, and hold that a cat or a mouse may devour him. But we (knowing that Christ is now food for the belly, but food for the soul) affirm that Christ is not 〈◊〉 ca●al●● with the teeth, but spiritually by faith, john 6. 63. 1. Cor. 10.  
Q. Why doth Christ add, My body which is given for you?  
A. To show that it is not Christ's body glorious in Heaven 〈◊〉 down in great Majesty upon the Throne of God, but it is his wounded body, his bleeding body, his dead body, that our faith must feed upon: So that here we are led back to the cross of Christ, that we may lay to our mouths, and ever suck life and Salvation out of his bleeding sides.  
Q. How may we feed upon the dead body of Christ?  
A. By faith we must set ourselves upon Mount calvary, and there behold our Lord upon the Cross with his shoulders trickling, with his head spinning, with his hands streaming, with his sides gushing, all his body running down with blood, and then say, Behold, this is the Body that is given for me: These sides were whipped, that mine might be spared: These hands were nailed that mine might be freed: These cheeks were buffeted, that mine might be kissed: This head was crowned with Thorns, that mine might be crowned with glory: 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 show that we were the Authors, and causes of the death of Christ. It was our sin that brought all these punishments and these pains upon him: As an unthrift that comes behind hand, and his surety is made to pay for all: So all our sins were charged upon Christ's head, and he was fain to suffer whatsoever we should have suffered for them, Psalm 53. 5.  
Q. What learn we by this?  
A. That if we detest judas, that betrayed Christ, and Pilate that condemned him, and the jews that killed him; Much more should we hate our sins, that were the chief causes of his death.  
Q. To what end must we celebrate the Lords Supper?  
A. To stir up our faith to a more lively 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 do nothing for their brethren, little considering how much Christ hath done for them. Secondly, they that live in sin, little consider, what Christ suffered for it. Thirdly, they that will bear no disgrace for Christ, little remember how he was disgraced for them. Lastly, they that will sell themselves for a ●●rifle to the Devil, little consider how dear they were bought.  
Q. Why are there two signs in the Lord's Supper, and but one in Baptism?  
A. Christ is set forth in Baptism, as washing the soul from sin: And therefore, because water of itself is enough to wash the body, therefore there needed nothing else to signify the washing of the soul. But in the Sacrament of the Supper, Christ is proposed, as a nourishment feeding us and upholding us in the life of Grace: And therefore, because bread is not sufficient to sustain the bodily life without wine, nor wine without bread. Therefore two Signs were appointed, to show that we have our whole nourishment by Christ.  
Qu. What resemblance is there between the Wine and Christ's blood?  
A. As Wine maketh glad the heart of men, and a man having tasted of it, forgetteth the trouble and the miferie that lies upon him: So the blood of Christ (which speaketh better things than the blood of Abel, even peace and salvation to those that killed him) bringeth unspeakable joy and comfort to the heart, Eph. 2. 13.  
Secondly, as wine breeds good blood, & good spirits in a man, and a man having tasted of it, the very colour and the strength of it will appear in his face; yea, it will make his very breath smell the sweeter for it: So the blood of Christ breeds good thoughts, and good desires, and good affections in the heart, and a man having 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 ordain this Sacrament?  
A. After Supper, that is, after the eating of the Paschall lamb. When they had now sufficiently filled themselves with meat, and so needed not any further nourishment for this life; to show that it is not the bodily life, but the spiritual, that he seeks to feed, and to nourish in them, Luke 22. 20.  
Q. What learn we by this?  
A. That men must come to the Lords Table not to fill their bellies, but to seed their souls, to have their faith strengthened, their zeal kindled, their love increased, all their graces to be quickened in them.  
Qu. What else may be observed in the time?  
A. That the Disciples having supped before, had so moderately used the matter, that they were fit to receive the Sacrament afterwards, which may teach us to use such sobriety and moderation in our meats, that we be not thereby made any way unfit for holy duties.  
Q. Whom doth this meet withal?  
A. It meets with those, who stuff themselves with meat, especially upon the Sabbath day; That thereby they become utterly unfit for any holy Duty, being readier to sleep then to hear, and to seek ease for the body, than any comfort for the soul.  
Qu. Is the Cup indifferently to be administered unto all?  
A. If the Bread must be administered unto all, much more the Cup, Christ's commandment being more express for the Cup, Math. 26. 17.  
Qu. Why did Christ make such express mention of the Cup?  
A. Christ being a Prophet foresaw in his Spirit, that the Pope would deny the people the Cup, but not the Bread, and therefore he hath given a more express charge for the Cup, to break the neck of this heresy before it rose.  
Q. What gather we of this?  
A. That the Papists bearing hatred to the truth, through the just judgement of God upon them, are commonly cast upon these errors, which may most easily and most plainly, be convinced by the Scriptures.  
Qu. How is W●…e the Blood of Christ?  
A. It is not properly indeed his blood. (For Christ's blood was not then in the Cup, but in the ●…nes and arteries of his Body, else how could the soldiers have shed it the next day,) but it is called his blood, because it is a sign and a figure of his blood.  
Q. How is this proved?  
A. First, the drinking of blood was condemned by the Law as an horrible thing, Leu. 7. 27. 〈◊〉 Christ never broke the Law, Math. 5. 17. And therefore ●ee drank not his own blood, nor commanded others to drink it carnally.  
Secondly, Christ expounds himself, For le●t some should mistake his meaning, he shows in the very next verse, that it was not Blood, but very Wine, that he drunk, Math. 26. ●9.  
Q. Why is Christ's Blood called the Blood of the new Testament?  
A. Because the new Testament was ratified and confirmed by it, Heb. 9 16.  
Q. What is a Testament?  
A. It is that which we commonly call a dead man's Will, whereby he gives away his goods, and disposeth of his lands and livings that belong unto him. Such a will Christ made at his death, that he gave away all he had. The Soldiers had his Garments, the grave had his Body, heaven had his Soul: But his righteousness, his holiness, his merits, his kingdom and glory he bestowed upon his people.  
Q. How many Wills did the Lord make?  
A. The Lord made two Wills or Testaments, 

An Old Will,  
And a New Will,   Gal. 4. 24.  
Q. What was the tenor of the Old Will or Testament?  
A. Therein the Lord bequeathed life and Salvation to those only that fulfil the Law, Rom. 10. 5.  
Q. What is the tenor of the New Testament?  
A. Therein the Lord bequeathes heaven, and the happiness thereof to those that believe in Christ, Rom. 10. 9  
Q. Why did the Lord make this later Testament?  
A. Because we were all cut off of all by the former, for that gave us nothing, but upon condition that we should fulfil the Law, and therefore seeing we could not perform the condition, we could not recover one penny by the Will. Therefore the Lord to relieve us made a new will, and a●●exed 〈◊〉 easier condition: That all should be saved who believe in Christ, Heb. 8, 6. 7.  
Q. What gather we of this?  
A. That the Papists folly is exceeding great, who make our state far worse by the second Testament than it war by the first. For by the first Testament Merits only were required to Salvation: But by the later (as they say) both our whole task of works is required, and besides that, Faith in the Mediator; So that our condition is now harder than in the Old Testament, God requiring then but works only; but now as they say, both faith and works, as needful to Salvation.  
Q. Why doth Christ say his Blood is shed for many?  
A. To show that all have not benefit by the blood of Christ. For though Christ's blood be a fountain to wash away uncleanness: Yet we see a number had rather run further into the mire, then come to the lavour of Christ's blood to wash away any one corruption that is in them.  
Q. Why did Christ shed his Blood?  
A. To purchase pardon, and forgiveness for our sins, Christ suffering that in his body and soul, which we should have suffered for our sins.  
Q. Have we no other benefit by the Blood of Christ?  
A. Yes: Through the blood of Christ, we be not only discharged of the sins that be past, but we have strength and power against those Tentations and evil motions that be to come, Heb. 9 14.  
Qu. How have we this?  
A. Even as a Corrosive, being applied unto the diseased part, eats out the corrupt flesh, and draws out the poison and the venom that is in it: even so the blood of Christ being applied by faith eats out the dead affections, and sucks out the Cankered corruptions that are in it.  
Q. Why then doth Christ mention no benefit but Remission of sins?  
A. Because this is the chiefest. For every day we deserve to be cast into Hell; and we give the Lord just cause to strip us, and to take away all his blessings from us: And therefore if Christ's blood did not obtain pardon for our sins, we might not look to live one day in any tolerable estate.  
Q. May all come to receive the Sacrament?  
A. No, none but they, who upon due trial find themselves meet and fit to receive it, 1. Cor. 11. 28.  
Q How must a man make trial of his fitness?  
A. First, whether he be God's servant or no. For God hath furnished his Table for none, but for his own people, and therefore unless a man can approve himself to be one of God's Family, and of God's household, he may not press, and presume to come unto it, 1. Cor. 10. 21.  
Queen Wherefore may not others come?  
A. If a man had provided a good meal for his servants that have done his work, and a sort of R●…ans, and roisters, that have done nothing for him, should come in and eat it up, would not he frown and take on, when he should spy them at his Board: So God having provided this Sacrament for his Servants, will not take it well, if heespie any other there, that have not served him, Math. 22. 12.  
Qu. How shall a man know, whether he be God's servant or not?  
A. By considering whose business it is that he hath laboured in, whether it be Gods work, or the devil's work which he hath done. Love, and Patience, and Temperance and holiness be God's works: But malice and envy, and slandering, and lying, and swearing be the devil's works: So that a man may soon see what Master he hath served, Rom. 6. 16.  
Q. What is the second Point of a man's trial?  
A. If he be God's servant, he must then see with what faithfulness he hath walked in his service, how he hath carried himself towards God, the Master of the house, whether he hath loved him, feared him, served him, obeyed him, been thankful for his mercies; humbled by his judgements, and how he hath carried himself towards his fellow Servants in the house, whether he hath sought their comfort, strengthened them in good things, tendered their credit, etc. 3. How he hath lived towards himself in the moderate use of his Christian liberties, in eating, drinking, sleeping, sowing, etc. Psal. 119. 59  
Q. What is the third Point of a man's trial?  
A. When a man sees how loosely, and how unfaithfully he hath done his work; how ill he hath performed his task. Then he must consider, whether he be truly sorry for it, whether he be even ashamed of his negligence, and of his sloach, that he hath lived no better towards God, towards man, towards himself; and whether he have no remorse nor feeling of it, Exod. 12. 8.  
Q. What is the fourth Point?  
A. Then he must consider, whether he do not desire to rise out of his estate, and whether he be careful to use the means in reconciling himself to his brethren; in seeking to be at one with God, and so minding to come to the Sacrament and for no other end, but to renew the Covenant between God, and his soul, and to draw strength from Christ, to live better after then before, jer. 50. 5.  
Q. What is the fifth Point.  
A. Lastly, whether if God shall set him upon clear board again, he have a full purpose to watch better over his ways, never to live as he hath lived, to avoid the occasions of sin, and to take more pains for the nourishing, and increasing of good things in his heart.  
Qu. What is the use of this?  
A. That a man finding these things in some measure in himself, may be bold to come with comfort: But they that have no care to get them, may well look for a cold welcome of the Lord.  
Q. How are we to behave ourselves in the receiving of the Sacrament?  
A. First, we are to come with great reverence, as into God's presence; with great care, that we do not provoke the Lord by any light, or wanton, or unseemly behaviour of ours, that the Lord spy no contempt, no looseness, no profaneness in us, Levit. 10. 3.  
Q. How is this declared?  
A. If a man were to go but into the presence of a Prince, how careful would he be, neither to do nor to speak any thing that might offend: How much more when we come into the presence of Almighty God, must we take great heed, that we do not the least things that may be displeasing in his fight.  
Q. What is the second Point?  
A. Secondly, we must apply ourselves to the Action that we have in hand, bethinking ourselves what we came for: namely, to have our sins weakened, our faith strengthened, our zeal kindled, our care quickened, our Graces nourished, and answerably thereunto labouring and endeavouring, the supplying of our wants, to draw life and strength from the dead body of our Saviour Christ, that as the woman was healed by touching him, Mark. 5. 29. and straight way the course of her blood was dried up, and she felt in her body that she was healed of her plague: So we touching Christ by Faith, may have the course of sin stopped, and the fountain of uncleanness dried in us all.  
Q. What is the third Point?  
A. Thirdly, we must look that our hearts consent with our mouths in the prayers of the Church: That we lie not to God, and say we bewail our sins, when indeed we be never a whit sorry for them: That we repent us of our faults, when intruth we have not so much as a purpose to amend: We lift up our hearts to God, when many times we do not so much as think of God. For what an heavy thing is it to sin there, where we come to crave pardon of our sins, Isay 65. 3.  
Q. What is the fourth Point?  
A. Fourthly, we are to mark what is done in the holy ministration, not to sit in a brown study, as a number do, but to fire our eyes upon the Sacramental signs, and when we see the Bread broken and pulled in pieces; Then to think, even so was the Body of our Lord, rend and torn upon the Cross for our sins. When we see the Wine poured out; Then to think, even so was the Blood of Christ poured out of his Body, that I might have health and comfort by it: And therefore when I reach out my hand to receive the bread: Then I must look that my heart be ready to receive Christ who is offered to my Faith.  
Q. What is the fifth Point?  
A. Fiftly, the Lord having sealed the Covenant on his part; we are likewise to Covenant on our parts, that seeing it hath pleased God to forgive the sins that be past, and to bring us into favour again; That therefore by his Blessing, we will never live as we have lived; we will never spend our time as we have spent it; we will never love sin as we have loved it: But the rest of the days, that we have to live, shall be wholly dedicated and vowed unto the Lord.  
Q. What is the last Point?  
A. Lastly, when ourselves have received, than we are to look how others receive; that seeing we be all servants of one Lord, all feed at one Table, all nourished with one meat: That therefore, there may be more mercy, more kindness, more Christian love among us: And it may be our shame; that we cannot live peaceably together on Earth; who hope one day to live joyfully together in heaven, 1. Cor. 10. 17.  
Q. What are we to do after we have received?  
A. We are to give the Lord great thanks for the death of his Son, for giving us our part in him, and for the holy use of the Sacraments, wherein Christ is so freely set forth, that we may after a sort taste him with our tongues, feel him with our singers, smell him with our noses, behold him with our eyes, and even feel him sensibly bestowed upon us, Psal. 116. 12. 13.  
Q. What is the second thing?  
A. Secondly, we must have great care to live better after, then before: That we fall not back to our old sins, and suffer our wonted malice, and sloth and vanity to creep upon us: and this not for a day or two, but all the days of our lives, even as long as it shall please God to continue us here below, john 5. 14.  
Qu. Whom doth this Doctrine meet withal?  
Answ. First, it meeteth with those, who as soon as they have received, run immediately to profaneness; spending the best part of the day in gadding, and swilling, that it may justly be feared, that the Devil makes a better market that day, than he doth many days beside.  
Secondly, it meets with a number, that will Saint it, and live very devoutly that day: But the very next day or few days after, they return to their old bent, and run themselves, as deep in the mire as they were before.  
Qu. What is the third thing?  
Answ. We must bring ourselves often into mind of the Covenants and vows which we have made to God, thinking with ourselves that such and such a day, we were before the Lord, and there we swore in his hearing, and in the hearing of his People, that we would never live as we have lived: We would lie no more, curse no more, bear no more malice: And therefore, what a judgement shall we pull upon our heads, if we shall not be careful in some good measure to perform it.  
Qu. What is the fourth thing?  
Answ. Fourthly, we are to mark how the Sacrament works upon us: Whether we find ourselves the better for it; the stronger to resist sin: the cheerefuller in God's service, the tenderer to our Brethren: And if it do not work; What is the reason of it? Whether want of preparation, or want of reverence, or want of care afterwards; that the next time we come, we may come to better fruit.  
Q. What is the last thing?  
Answ. We must not be long away, but so soon as we feel any deadness, or coldness, or weakness to grow upon us: we are to make recourse hither again for the recovering of our strength: For as a man in a long journey had need of many Baits: So the Christian that hath a long journey to go from Earth to Heaven, from man to God, from Mortality to Immortality, had need to come oft to the Lords Table to be refreshed.  
Quest. What is the reason then that some come so seldom?  
Answer. Many of the Passengers do not feel their need: no, though they be ready to drop down into every ditch: But such as feel the want, they are careful to use the Lords help against it.  
DEO GLORIA.  
FINIS.   

THE SUBSTANCE AND PITH OF PRAYER; OR, A BRIEF, HOLY, AND HEAVENLY EXPOSITION ON THE LORDS PRAYER. Being the Sum and Marrow of diverse Sermons, written and preached, by that Holy, Learned, Reverend, and judicious Divine: Mr. JOHN SMITH, late Preacher of the Word, at Clavering in Essex. And sometime Fellow of St. john's College in Oxonford.  
Uprightness hath boldness.  EPHES. 6. 18. 
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all Saints.  
And for me, etc.  
LONDON, Printed by G. P. for George Edward's, and are to be sold at his house in the Old Bailie, in Green Arbour, at the sign of the Angel. 1629.   

AN EXPOSITION ON THE LORDS PRAYER.  MATTH. 6. 9 
After this manner therefore pray ye. Our Father which art in heaven, Hallowed be thy Name.  
Thy Kingdom come, Thy will be done, in earth as it is in heaven.  
Give us this day our daily bread.  
And forgive us our debts, as we forgive our debtors.  
And lead us not into temptation, but deliver us from evil. For thine is the Kingdom, the power and the glory, for ever, Amen.  
Having already spoken of the first part of Christian profession: the second followeth, and that is Prayer, wherein we can have no better guide to direct us, than the Lord himself, nor sweeter words than those so effectual of our Saviour Christ.  
There are then two things commended unto us in the words of our Saviour Christ.  
1 A Duty, which is, that we must pray.  
2 A direction in this Duty, how, and in what manner we must pray; both which, are employed in these first words of Christ. After this manner pray ye.  
1 Concerning the Duty, two things are required, 

1 What it is to pray?  
2 Why we must pray?    
For the first; Prayer is a lifting up of the heart unto 
1 Prayer, what it is?  God, whereby we desire things needful of him, as the wellspring and fountain of all goodness. Whence it appears, that there are three things remarkable in Prayer.  
Prayer is an action or motion of the heart: It is not a moving of the mouth, or an action of the lips only; but properly, an action or moving of the heart; as 1 Sam. 1. 13. Anna prayed in her heart, but her mouth 
1 Sam. 1. 13.  spoke not. So Psal. 20. 4. the Prophet prays; And grant 
Psal. 20. 4.  thee according to thy hart, etc. So Eph. 5. 19 the Apostles 
Ephes. 5. 19  words are, Speaking to yourselves in Psalms & Hymns, and spiritual songs, singing and making melody in your heart to the Lord. So that Prayer must needs have the working of the heart, for if it come not from thence, if that be not moved to pray, it is but lip-labour, and an idle sound; It is no prayer, because in prayer, there must be a moving of the heart. The Lord by the Prophet, complains of this neglect. And they have not cried unto 
Host 7. 14.  me with their hearts, when they howled upon their beds, etc. and 1 Kings 8. 39 Solomon prayeth to God, 
1 Kings 8. 39  that when any man prayeth, the Lord would give unto him, as he knoweth his heart. For the Lord only knoweth the hearts of the children of men. By which it is evident, that the Lord accounteth not of that prayer which comes not from the heart.  
Oh that men of this world did well consider this, they think that if they tumble out words of prayer, though their minds wander and are unsteadfast, though their thoughts be upon other things, though their hearts be transported with diverse wander, yet they pray unto God. But the truth is, that as Prayer is an Action and Motion of the Heart, so if the Heart do not join in prayer, though a man use words never so oft, he cannot truly say that he doth pray. Nay, I would this were the fault of the world only, that even the good servants of God did not fail in this: For surely, the best men have their straggling and wander in prayer. Let a man come to prayer, and he shall have much ado to hold his heart fast unto God. As the fowls troubled Abraham in his sacrifice: So a 
Gen. 13. 11. Fowls.  number of by-thoughts are ready to trouble us in prayer. Wherefore every good servant of God must accuse himself for this, and pray to God for grace, & strength to amend it. As Abraham, Gen. 22. 5. used his servants and his Ass to help him in his journey, but when he 
Abraham's servants. Gen. 22. 5.  came to Mount Moriah (the place of worship) than he discharged them, and left them a far off: So worldly thoughts are tolerable and lawful; if we use them as servants, to carry us through this our journey from Earth to Heaven. But when we come home to prayer, to present ourselves before the Majesty of God; then we must dismiss, and discharge them. So that this is the first thing to be observed in prayer, that Prayer is an action or motion of the heart.  
The second thing in prayer is, that Prayer is a motion of the heart, as it is lifted up and elevated unto God with intentivenesse and devotion, according to that which David saith, Psal. 5. 3. In the morning will I direct me unto 
Psal. 5. 3. Psal. 25. 1.  thee, and I will wait: and Psal. 25. 1. Unto thee, O Lord! will I lift up my soul, etc. Thus in prayer, there must be always an earnest lifting up of the heart unto God, that whereas our affections ordinarily dwell here below, by prayer, they must be carried above Sun and Moon, and Stars, to the very Throne of grace, to seek things needful at the hands of God. A learned Father defines Prayer to be nothing but a mounting 
Damasc. lib. 3. Cap. 24. Fiery Chariot.  up of the heart unto God. So that prayer is like the fiery Chariot, in which Elias was transported from earth into heaven: even so by Prayer, we are carried out of ourselves, out of this world, and all worldly things, to be present with God in the highest heavens. So that there must be special excitation of the Heart in Prayer, that thereby we may come nearer unto the Lord himself: which is the second thing to be observed in Prayer.  
The third thing in Prayer is, that we be careful to desire 
3 Psal. 10. 7.  things that be needful, as Psal. 10. 7. Lord, thou hast heard the desire of the poor, tho● preparest their heart, etc. and Psal. 27. 4. One thing have I desired of the Lord, etc. 
Psal. 27. 4.  So Psal. 38. 9 Lord I pour my whole desire before thee etc. So that in every prayer there must be an earnest desire: whence we may consider two things in Prayer.  

1 A sense and feeling of our own miseries and wants.  
2 An earnest desire to have them supplied.   
Concerning the first, there must be a feeling and former apprehension of our wants. By which means, a man shall the willinglier prey for a supply of the same. If we do not find the Fever, feel the fits, be not pressed with it, as with a heavy burden; no man will seek to the Physician that is not sick; care for a fire, that is not a cold; creep to a fountain, 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 Gospel, cried after Christ, Matth. 20. 10 and why? because they had a sense of their own misery, that made them cry. Others 
Matth. 20. 10.  should have seen the salvation of God blessed the means of their Redemption that God had sent into the world. But oh! as men buried in darkness, they could see nothing: only the sense of misery makes men cry unto God. So Exod. 17. 4. Moses cried unto 
Exod. 17. 4.  the Lord, etc. the sense of danger thus set him on. O Lord (saith he) these people be ready to stone me, etc. Thus we see, it must be a sense and feeling of our miseries and wants, which must drive us to prayer.  
There must be an earnest desire to have them supplied; for though a man see his wants, and yet doth not regard them, nor wish or endeavour to have them relieved, this man will never pray to God; so that it is not enough for a man to have a sense and feeling of his wants, and to bustle under them, and hang down the head as a bulrush, but he must earnestly desire and seek supply for them at the hands of God. So Jehoshaphat says, 2 Chron. 20. 12. O Lord we be not able to stand, 
2 Chron. 20. 12.  but our eyes are towards thee, etc. So jam. 1. 5. If any 
jam. 1. 5.  man lack wisdom, let him ask of God, etc. So that in prayer there must be a desiring of needful things at the hand of God. For as ground when it is dry, opens it 
Ground.  self into clefts and crannies, and gapes towards Heaven, as though it would devour the Clouds. So must the true Christian be affected in prayer, earnestly desiring the supply of his wants at the hands of God. Thus it appears, a man may speak words of prayer a hundred times, and yet never pray truly, if his heart be not disposed and affected to God. Prayer being (as I have said) first, a motion of the heart; secondly, not every motion but that which is elevated and lifted up to the Lord; thirdly, not every lifting up of the heart, but whereby we desire things needful; fourthly, there must be a sense of our wants; five, and last of all, yea, chiefest of all, an earnest desire to have them supplied. And thus, as when many hands lift at a burden. It is 
Many hands.  the easier heaved up; so when all these concur together, Prayer is the more fully made, and the better accepted.  

2 General point in prayer.  The second general thing in this Duty of Prayer, is,  
Why we must pray?  
For though the bare words of Christ might be enough for us, and we should answer all temptations, as the lame man answered the Jews: john 5. 11. He 
john 5. 11.  who healed me, said unto me, Take up thy bed and walk. So we may say, He who healed me with a plaster of his own blood, He that delivered me by his own death, and paid the ransom for my sins: ipse dixit mihi: He said to me, Pray thus, etc. Yet because much subtlety and infirmity lies in the heart of man, I will a little enlarge myself in this point, though I say this answer might be enough for us.  
First then, there be certain Objections to be answered Why we need not pray: Secondly, we will show the Reasons, Why we ought to pray.  
The Objections 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 
Objections against Prayer, answered. Malac. 3. 6.  alteration in the Lord, Malach. 3. 6. Ego sum Deus, & non mutor, etc. 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 unchangeable, but we pray to make a change in 
1 Objection answered.  ourselves; that we may be capable of that goodness, kindness, and mercy, etc. that is in God. A man that stands in the Sun with his eyes shut, If he desire to have the sight of the Sun, he must not think to have 
Sun, eyes shut.  it by making any change or alteration in the Sun, but he must make a change and alteration in himself; open his own eyes, lift up his own eyelids; and then see the comfortable light of the Sun that shines about him: Even so, if a man would participate of those precious and rich things that are in God; the way is not to think by our prayers to make any change or alteration in Him, but to make a change in ourselves, Draw 
Dionis. cap. 3. de Divis Nominibus. Sicut si quis slans, etc.  our hearts and affections nearer unto God. As an ancient Father well observes, where he most excellently well opens the very same point, etc.  
The second Objection is; All things are decreed of God, etc. So that if God have decreed this or that, then whether we pray, or pray not, It matters not, for nothing can alter the Decree of God.  
I answer as a learned man saith; What soever God 
2 Objection answered.  hath decreed, he hath decreed nothing without means to effect the same. For God hath not only decreed the particulars etc. but God hath also ordained, that by such and such means, we should be led unto the ends. Now because prayer is a means, and a special means to accomplish the Decree of God. Therefore we must pray, for this doth not take away prayer, but confirms it rather. For example, God decreed to prolong Hezekiah's 
2 King 20. 5.  life, etc. and yet the prayer of Hezekiah, was a subordinate means to accomplish the Decree of God, & serving to that purpose. Take another example, Acts 27. 31. God had decreed to save all in the ship, but how? by means of the ship, for when the Master and Soldiers would have fled into the Boat; The Apostle 
Act. 27. 31.  Paul told them, that unless these tarried also, they could not be saved. So to apply this unto our purpose; God hath decreed to give such and such blessings, comforts, and graces to his Saints, and yet not to give them but by the means of prayer, etc. So that if we will not use prayer, we must not look for any thing to be either granted or obtained.  
Having thus dispatched these Objections, come we to the Reasons, Why we must pray? First, Because it 
Reason's why we must pray. Psal. 50. 15.  is the command of God; that we should pray, Psal. 50. 15. Call upon me in the day of trouble, and I will hear thee, etc. So Luke 22. 46. Why sleep ye? arise and pray, lest ye 
Luke 22. 46.  enter into tentation. And Jam. 5. 13. If any man be afflicted, let him pray, etc. So that it is a clear Commandment 
jam. 5. 13.  of God, that we must pray. Now as we make a conscience of any of the Commandments of God. So also we must learn to be conscionable in this. There is no man but will make some conscience of stealing and killing, and why because he knows God so commands him. Now you see it is the Commandment of God to pray, let it then be our care to perform it accordingly; and more than this, it is such a Commandment of God, as that no man can excuse himself, if he neglect it. And therefore (saith Augustine) Thou needest not give alms to the needy, because thou hast not 
Augustine.  where with all to relieve them. Thou needest not come into the Congregation because thou art diseased, thou needest not visit the sick, because thy strength will not bear it; but there is none so poor, so lame, so needy, so weak in the body, but he must pray; so that if we do not pray, let us look for nothing at the hands of God.  

2 Reason, why we must pray.  Secondly, Because it is the means to convey all the blessings of God unto our souls; for Prayer is the very key whereby we open all the Treasuries and storehouses of God's power and goodness: Christ saith. Mark 11. 24. 
Mark 11. 24.  What soever ye ask of God in prayer, believe, etc. So 1 john 5. 14. This is the confidence that we have in him, 
1 john 5. 14.  that if we ask any thing according to his will, he heareth us. So that Prayer is a means to convey all graces and blessings unto our souls. The woman of Samaria, john 4. 11. saith to Christ, The Well is deep, and 
john 4. 11.  thou hast nothing to draw: but God be thanked, though the Well of God's goodness be deep, yet we have somewhat 
Deep well.  to draw with: the holy bucket of prayer will dive into the depths of God, and fetch us waters of comfort from them, yea search the very lowest bottom of grace that is in God: as diverse of the Fathers 
August. Ascendit Precatio, & discendit misericordia. Gregor. Oratio in terra: o pater in Coelo etc. Chrysost. Hom. 53. ad P. idem. Feeding fountain.  well observe. So that these things are evident inducements to every Christian man to pray. For as, if there were a goodly fountain, that seeds a whole town, yet if men have not vessels and pipes to carry water home unto their houses, they were never the better. So, though there be a Fountain of goodness in God, yet prayer is the means to convey it unto us, and bring it home unto our souls, etc.  

3 Reason, why we should pray. Psal. 14 4. Isa. 46. 7. Temple robbery.  Thirdly, Because it is the note of a wicked man not to pray, Psal. 14. 4. David saith plainly, They call not upon the Lord, etc. Isaiah, 64. 7. Notes, that it was a great sign of the calamity of the Church, when the Chaldeans had taken away the riches of the Temple, and the daily sacrifice ceased. Even so it is a sore sign of God's displeasure, when the daily sacrifice of prayer ceaseth. It is with a Christian then, as when the Chaldeans had taken the Temple. For then the Devil doth dangerously possess the heart of a man, and carries it quite away from God, as a child is carried in ones arms, and 
Child weak.  laid wheresoever the stronger party listeth.  

4 Reason, why we must pray. jam. 4. 2.  Fourthly, Because all our labours and endeavours are but in vain without Prayer, as jam. 4. 2. Ye fight and war and get nothing, because ye ask not, etc. So that all our labour is lost, if we have not prayer to attend the same. Thus we see Abraham's servant, when he went about a business of his Masters, prayed unto the Lord, Lord send me good speed, etc. And Isaac having sent his servant about a wife, he in the evening went out into the field 
Gen. 24. 12. and 26.  to pray unto God: as knowing all his labour was nothing without the Lord. Now these goodly examples are for us to follow; that whensoever we stand in need of any blessing, we should pour out our prayers unto God. A certain man, we read, once sowed good seed, 
Seed swoon.  but never could have any good corn, at last a good neighbour came unto him, and reasoned what should be the cause, he sowed so good seed, and reaped so bad Corn? why truly said he, I give the land her due, good tillage, good seed, and all things that be fit: why then (replied the other) it may be you do not steep your seed: no truly, said the other, nor never heard that seed should be steeped. Yes truly, said the other, but I will tell you how? It must be steeped in Prayer; when the party heard this, he thanked him for his good counsel, put it home to his conscience, reform his fault, and had as good Corn as any man. Thus have we heard of the Commandment to pray; the first main point in the Preface.  
New come we to the second main Branch, which is,  
Our Direction how to pray.  
Wherein, there are two things to be considered.  

1 Why Christ gives this Direction?  
2 What the Direction is.   
For the first, why Christ gives a direction, there be three Reasons of it.  

1 Reason why Christ gives a direction to pray. Luke 11. 1.  First, To help the weakness of such as cannot pray: This reason is touched, Luke 11. 1. where when Christ ceased praying, one of the Disciples came unto him, saying. Master, teach us to pray, as john also taught his disciples. Whereupon Christ delivered this form of prayer to them. So that as I say, It was to help the weakness of such that are not able to utter their own thoughts and desires. Therefore Christ, as he puts good thoughts in our hearts, by his holy Spirit: so here he puts good words into our mouths; yea the words of prayer. So the Lord, Host 14. 3. Having exhorted 
Hosh. 14 3.  the people to repent, puts the very words into their mouths saying, Take unto you words, and turn to the Lord, and say unto him, Take away all iniquity, and receive us graciously, so will we render the calves of our lips. In Gen. 47. 12. It is said of Joseph that he nourished his Father 
Gen 47. 12. Joseph's Piety.  and his Mother, and all the household; yea, put meat into little children's mouths. So doth the true joseph, the Lord jesus, he doth put even meat into the mouths of his children; that is, he doth put the very words of prayer into the mouths of such as cannot pray.  
Quest. There hath been a question, whether a man may use a set form of prayer, or pray upon a book.  
Ans. But the question need be no question amongst us, for we see by Christ's example; If a man have not the gift to utter prayer in his own words, better use another man's help, than quite to omit such a worthy duty.  

2 Reason why Christ gives a direction to pray.  The second reason why Christ gives a direction to pray, was, To correct a number of errors, and obliquities that be in prayer. This is the reason that is given, both in this place, and chap. 7. where Christ saith, Be not as the Heathen, but after this manner pray ye, etc. So the Lord prescribeth this form of prayer, as a correction of the abuses and corruptions which otherwise might creep 
Rom. 8. 26.  into our prayer. Saint Paul saith, Rom. 8. 26. For we know not how to pray as we ought, etc. For howsoever we can speak wisely in the ears of men, yet we are the veriest fools in the world when we come to speak unto God. And so (as I have said) to help the errors and defects of prayer, our Saviour Christ hath given us a direction how to pray; for as Cyprian saith, He who hath given life, hath also taught us how to pray. Divines 
Cyprian.  show, that the inward intent without the action, is as much as the action itself, for though the action be good, yet if the manner be not so also, God will not accept it. Isai. 58. 3. The people say, We have fasted 
Isa. 58 3.  and punished ourselves, etc. but the Lord saith, Ye fast to strife and debate, and to smite with the fist of wickedness, etc. So though that the action be good, yet because the manner of performing it was not, God did by the Prophet reprehend it. So 1 Chron. 15. 13. David's 
1 Chron. 15. 13.  action was good, when he sought to bring up the Ark, but because the manner was not good, because he did not seek God devoutly, but put God's Ark upon a Cart, whereas it should have been carried upon Priests shoulders, the Lord made a breach amongst them, etc. So that we see in regard of gracious acceptation, the manner of the action is as much as the action itself. And thus we may not only pray, but we must pray, to acceptation, and keep a due manner in our prayer.  

3 Reason why Christ gives a direction 10 pray. 1 john. 14  The third Reason is, That we might have the greater assurance that God will hear us when we pray, etc. As 1 john 5. 14. This is our assurance, that if we ask any thing according to his will, he heareth us. Now no man can doubt, that when we follow Christ's direction, we ask according to Gods will, and so no question but God will hear us. When the woman of Tekoah made 
Woman of Tekoah.  a report to David, concerning Absolom his son, David said, Is not the hand of joab in this? which when he understood that it was so, David did the better accept 
2 Sam. 14. 19  of it: Even so, when a poor Christian comes to prayer unto God, and the Lord saith, Is not this tongue taught by Christ? Is not Christ a counsellor in this action? we may think the Lord will the rather entertain and accept of it. Saint Cyprian saith, As the Lord our Master hath taught us: and of prayer. It is a friendly, and a familiar 
Cyprian.  kind of prayer, to entreat God with his own words. When any one prays, the Lord knows the words of his Son. So you see the Reasons, why it pleased Christ to give a direction in prayer: First, to help the weakness of such as cannot pray: Secondly, to correct a number of errors in prayer: Thirdly, that we might have so much the greater acceptation with God.  
Now we come to the second thing in the subdivision.  
2 What this Direction is.  
Which follows in these words: Our Father which 
2 Main Branch.  art in Heaven, etc. Of this direction there are three parts.  

1 The Preface.  
2 The Petitions.  
3 The Conclusion.   
First, There is a Preface, for our Saviour Christ doth not set down the Petitions abruptly, but he first begins with a solemn Preface: and why with a Preface? to show that there must be a provision for prayer, a disposition of ourselves, and a composing of the affections 
Note.  before we pray. We may not bluntly rush upon this holy Duty; but come forward with devotion, rejecting all worldly thoughts, and prepare ourselves before we pray, Psal. 10. 17. Thou preparest their heart, 
Psal. 10. 17.  thou bendest ear unto them, Psal. 108. 10. O God my 
Psal. 108. 10.  heart is prepared. So that there must be first a Preparation of the Heart: Now there be two Reasons, why we must be prepared in our hearts for prayer.  

1 In regard of God.  
2 In regard of ourselves.   
First, In regard of God, That we may come with holy reverence before him; for because it is not a mortal man, or earthly power, that we have to deal with in prayer, but a glorious and great God, before whom we ought to tremble, before whom the very Angels stand with an awful regard and reverence; at the feet of whose Throne, all Kings of this world cast down their Crowns; therefore so we must have the more care, how and in what sort we come before him. If a man were to speak to a mortal King, in a matter of some importance, how would he labour to fit himself for it: 
Speech to a King.  to compose his speech, his gesture, all his actions, that there might be nothing to offend. How much more when we, who be but dust and ashes, worms meat and rottenness, come into the presence of Almighty God, ought we to be prepared and labour so to be composed, that nothing offend this great God of ours.  
Secondly, In regard of ourselves, Because we cannot by and by set up our affections, and stir up our hearts to prayer, as soon as we have occasion to pray: as when the Sea is moved and roused with the winds, though the wind lie, yet the Sea works still, a good while after, 
Seamooved.  before it will be calm: And as in the miracle of the Gospel, the winds were laid at the words of Christ, which were wont to work and rage a long while after: So it must be with our thoughts, though we have laid aside our worldly labour, earthly desires, lusts, and such like; yet some waves are working still, some thoughts, cares, and cogitations are about us, till we prepare ourselves otherwise. So that there must be a a settling of our affections to prayer before hand. These be the reasons why it pleased our Lord to use a Preface to this prayer, to teach us how to prepare ourselves to pray, before we set about it. For, as in a Clock, though 
A Clo●….  there be many wheels, yet the motions and agitations of all, depend upon the great wheel: So it is in all worldly business, all these lesser wheels of our affairs, and cares of this world, must depend upon this greater wheel of Prayer. Thus our heart being settled and prepared to pray, it carries all the rest of the thoughts with it.  
Again, In this Preface, we are taught three things.  

1 To whom we must pray.  
2 With what affection we must pray.  
3 What be the duties required of them that pray?   
First, we must pray, to God only; For Christ he directeth 
〈◊〉  us to pray unto our heavenly Father: Thus we must pray unto none but Him, seeing by Christ's own Rule, we are directed unto God only, as in the whole Scriptures is evident, Phil. 4. 6. In all things let your requests 
Phil. 4. 6.  be shown to God in Prayer, etc. So jam. 1. 5. If any 
jam. 1. 5.  of you lack wisdom, let him ask it of God. Saint Paul shows the ground of this, Rom. 10. 14. But how shall 
Rom. 10. 14.  they call on him in whom they have not believed? Now by the Rules of Christian faith, we are bound to believe in none but in God only, & so our prayers to be directed only unto him. Of which there be two Reasons, why the Lord will have prayers directed only to himself.  

1 Reason why Prayer must be directed to God only.  First, That a man might have an immediate dependence upon God, and not depend upon any creature: or any power 
August. lib. de vera Religione. cap. 55.  of Angels, but upon God only: being carried by immediate relation unto God, as our Saviour teaches. So Saint Augustine shows: There is no intermediate nature betwixt God and man: and so concludes, that we have but one God Almighty to pray to.  

2 Reason why Prayer must be to God only.  Secondly, GOD would have all prayer directed unto him, That he only might be known to be the fountain of goodness, and the spring of all good things. For, howsoever by his servants and other means, other blessings and benefits are conveyed unto us, us, yet in prayer, the Lord will have us go unto him, as acknowledging him to be the Fountain, and all other means to issue from him. For howsoever the Lord afford means, which must be used, yet must God bless the work, or it will turn to nothing. Saint Paul says, 1 Cor. 3. I have planted. Apollo watered, but 
1 Cor. 3.  God must give the increase. Very Philosophers can say, Secunda causa non operatur nisi in virtute primae. Second causes work not but by virtue of the first mover, as we see in a Clock; if a man will watch the first motion, 
A Clock.  and bring it into order, there is no doing with the Leads, or lesser wheels, but he must go unto the great wheel, to deal with it to order all the rest. So, because God is the great Wheel of this world, upon whose motion, all others do depend, sensible and insensible, earthly, and heavenly; If in our first labour we make our stay upon God, there will quickly be a stay in any of the creatures that be out of order. And so because all efficacy and workings in all effects, is from the Lord, and all instruments and means can work no further than it shall please him to work by them: our Saviour would have us likewise to go only unto the Lord himself, who is the principal agent and workman for our good.  
Use. Now if all prayer, by the rule of Christ, be to be directed unto God alone. Then it is utterly unlawful to pray to Saints, Angels, or any other Creature, Power, etc. but to God only. Yet here the Papists confute themselves, saying: In effect they come before God, for all the means as they use (as they say) do depend upon God. Bellarmine in the name of all the rest, undertakes 
1 Lib. de Inuocatione Sanctorum. 1. 20.  to clear this: That they do neither pray to Angels, or Saints for any thing, as the givers and authors of any thing, but that they should pray for us. But we see the words of Christ are directly against it, for he says plainly, when ye pray, pray in this manner: Sic Orate, etc. so pray, etc. not in the Popish manner: thus Christ, not only prescribes a rule, but also sets down a special direction unto whom we must pray, as well as in what order, and with what affection. And 
August. lib. 114. Enchirid. Maledictus, etc. Chrysost. Hom. 9 Quand● orat quis, etc.  for this are all the holy Fathers.  
The second thing is, With what affection we must pray: which may be seen by the two attributes given to God. First, that he is here called Our Father. Secondly, that he is said to be In heaven.  
Now, in that he is called (Our Father) this may teach us two things. First, That we must pray in faith, 
1 Affection, we must pray in.  that is, with an assured trust and confidence, that we shall be heard; for if God be our Father, we need never doubt, but we shall find loving and fatherly affection in him, for there is no father so ready to hear the requests of his children, as the Lord is to hear us in all our desires. So he says, 2 Cor. 6. ult. I will not only (saith 
2 Cor. 6. ult.  God) take the title upon me, and appellation of a Father, but I will be a Father, you shall find in me all the affections of a Father, yea, and that more plentifully, than any father can have. As the Lord will hear us, so upon this ground, we must pray unto him in faith, that is, with a full assurance that we shall be heard when we pray. Thus we have it, jam. 1. 6. If any man ask in 
jam. 1. 6. Mark 11. 24.  faith, he shall receive. And Christ himself saith, Mark 11. 24. Whatsoever ye ask in prayer, believe, and ye shall obtain it.  
Object. But now, here ariseth an objection, how can we ask and pray in faith, that is, with a sound comfort and assurance that we shall be heard, seeing many times the Lord gives not to his dearest children that which they pray for.  
Ans. I answer, as Augustine saith, 
Augustine.  Non audit Dominus ad voluntatem nostram, etc. God doth not always hear according to our will, but in that he knows to be best and meetest for us. As when a Chirurgeon lays a Corrosive. 
A Corrosive.  or a burning Iron to a sore, the Patient feeling it to smart, cries out, and would have it removed, the Chirurgeon hears him, but lets it tarry, and the Patient lie still. He hears him to his health and recovery. So saith another, Mothers rub their children there for their 
Mother's diligence and love.  health, although they roar and cry again: yet for all that they do: not spare them: and why? it is for their health, etc. So must we think and conceive, that when God doth not hear or grant our requests, he hears so far as it is for our good, though he do not hear us to our wills. For it is a dangerous thing to be heard according to our desire. Because thus Christ heard the Devil, when he suffered him to enter into the heard of swine, or we may say thus: This is not the greatest mercy to be heard according to our will, but this, to be heard for our profit, when God gives us that only which is best for us.  

2 Affection we must pray in.  Secondly, That we must pray in love. For Christ instructing us to say (Our Father) would teach us love and charity; that is, not only to pray for ourselves, but also in the behalf of our brethren; for this is a duty requisite in our prayers, to take in the whole Communion of the body of Christ, that every one may have a part in our prayer. So holy men of God have done before us, David saith, Pray for the peace of jerusalem, 
Psal. 122. 6.  Peace be within thy walls, and prosperity within thy Palaces. He prays God to hear the prayers which he made speaking, 
Dan. 9 20.  and praying, and confessing his sins, and the sins of his people. Whereupon an Angel came flying unto him. Pray one for another in the time of trouble. Thus by the 
jam. 5. 16.  rule of Christ, we must not only pray for ourselves in faith, but for our brethren also, in love and compassion, and fellow feeling of the wants & needs one of another. When many ships Trade and Traffiicke upon the sea, 
Ships trading.  some go for one thing, and some for another, some go to one place, and some to another; and yet all tends to the good of the Country. So it is in the prayers of the Saints, some pray for one thing, some for another, some for grace, some for remission of sins, some for peace of conscience, some for temporal blessings, and yet all in the end for the good of the Church.  
I should now come to speak of the Duties of them that pray: but first I must a little enlarge myself in the former of Faith and Love, which should have been touched before.  
Faith, being a main pillar and foundation, whereupon 
Two grounds of Faith.  this building of prayer consists, yea, such a one as I may truly affirm, Sine qua non: Ere I go further I will show two grounds of Faith.  

1 A persuasion of the power of God that he can.  
2 A persuasion of God's willingness, that he will help us.   
For if we doubt, either of his power, that he cannot, or his will that he will not help us, though he be able, We can never pray in Faith; that is, with undoubted assurance that God will hear us. And because the greatest question is, of the will of God, for not many (especially amongst Christians) I suppose, doubt of the power of God. Christ first resolves and settles us in that point, and shows that God is (Our Father,) and because he is our Father, we shall be sure to find a most fatherly affection in him, that no father shall be so ready to hear the requests of his children, as the Lord will be to hear us in all things we pray for. So that this is one ground of our Faith not to think we come unto God as unto a stranger that doth not respect or regard us in our needs; but we come to him as to a Father and one that doth love us, tenders us, and will be as ready to relieve us, as the dearest friend we have in this world. So David saith, Psal 103. 13. As a father pitieth his 
Psal. 103. 13.  children, etc. And Malach. 3. 17. I will spare them as a 
Malach. 3. 17.  man spareth his own son that serveth him. The prodigal son, when he had slipped away from his father, and naughtily spent all he had, he had no hope to return with any comfort but this; Ibo ad Patrem, etc. I will go to my Father, etc. Howsoever I have been a bad and a lewd child, yet I thank God I have a good Father to go to. This now is our very case: Alas we have run away from God, as far as ever did the Prodigal son from his father; we have spent all, we have nothing left by our bad husbandry: only we have this hope and comfort remaining, that still we have a good Father to go to: God is our Father, who will hear us, receive us, relieve us, and this (as I said) is the ground of a Christian man, that he may pray in faith: which thing holy men, in their prayers have much regarded. Isa. 63. 16. Though Abraham be ignorant of 
Isa. 63. 16. and chap. 64. 8.  us, doubtless thou art our Father, etc. and chap. 64. 8. But now, O Lord, thou art our Father, we are clay, etc. work of thy hands. Yea, our Saviour Christ himself, in this very Preface of Prayer, argues from the very disposition and nature of an earthly Father, Matth. 7. 9 
Matth. 7. 9  For what man is there, if his son ask bread, will he give him a stone, etc. from whence his inference is: If ye then, being evil, can give good things to your children who ask, etc. how much more will your Father which is in Heaven, give his holy Spirit unto those who ask it. So that this needs must be a goodly comfort unto a poor Christian to consider of, because it is our Father, not a stranger, our good Father, our loving and compassionate Father that deals with us, so that we shall easily find him inclined to goodness and mercy towards us. Many places of Scripture do enlarge this, and all to strengthen our faith, and make us come the readier unto God, Psal. 27. 10. Though my father and my mother 
Psal. 27. 10.  should for sake me, yet the Lord will gather me up, etc. Isa. 
Isa. 49. 15.  49. 15. Can a woman forget her child, and not have compassion upon the son of her womb? Yea, they may, etc. Where the Lord himself shows, and says that he will not forget us: so that knowing this love, care and tenderness of the Lord, & that he hath this fatherly affection in him, we may well think, the Lord will be most ready to hear and help us in all that we pray for. Alas, they that be not thus persuaded, that God hath such a heart, bosom, and bowels of love open unto us, that he hath a fatherly care and compassion towards us; he, I say, that hath not this sweet and comfortable apprehension of God, that knows not God to be a Father to him, must needs make faint and cold prayers unto God. But whosoever shall be persuaded in his soul, that the Lord is become a Father unto him, accepteth of him as his son, what is it, but that such a man may hope for at the hands of God, which (as I said) is the first ground of our Faith; viz. A persuasion that God will hear us when we pray unto him.  

2 Ground of Faith.  The other ground of Faith is, A persuasion of the power of God: for if he be willing to help, and yet not able, as wanting power, what are we the better? but remain even weak people; such as Isaiah speaks of, Chap. 3. 7. In that day he shall swear, saying, I cannot be an 
Isa. 3. 7.  helper, for there is no bread in mine house: And it makes us uncomfortable in that we go about; but Christ showeth that all power abideth in God, and all things are subject unto him, whether in Heaven or in Earth, or under the Earth; yea, he rules and governs all, and is able to supply whatsoever man stands in need of. As may be seen, Psal. 50. throughout: and Psal. 115. 3. 
Psal. 50. Psal. 115. 3.  But our God is in heaven, he doth whatsoever he will: and Deut. 33. 26. There is none like God, O righteous people, 
Deut. 33. 26.  which rideth upon the Heavens for thy help, and on the Clouds in his glory, etc. So that in truth all that he doth, is to show forth his goodness and power in helping us. Of which he hath given sufficient testimony in Scriptures, that he both can and will supply our wants in whatsoever we stand in need of. Indeed earthly fathers they may be willing to help their children, but they are not always able, as we may read, 2 King. 9 14. 
2 King. 9 14.  When the little child cried out to his father, My head, my head; he could do no more than command one to carry him unto his mother, and so the child died: but the Prophet came, and by the power of God restored him. So in all things else the power of God, as it is manifest in things above our reach, so it is extended even in this world, when it pleaseth him to fulfil all things that men can desire. And therefore we see the leper cried out, Matth. 8. 2. Master if thou wilt, thou 
Matth. 8. 2.  canst make me clean. So David, Psal. 8. attributeth all 
Psal. 8.  things to the power of God. Yea, Christ himself, confesseth this in his prayer, when he saith, Matth. 14. 36. 
Matth. 14. 36.  Father, Omnia tibi possibilia, all things are possible to thee. So that these be the two pillars of faith, to aid and give wings to our prayers. A persuasion both of the will and power of God to help us: thus have we done with that first affection we must pray with; in Faith,  
The second affection we must pray withal, is love; for Christ teaches us to say (Our Father) and not my Father, (Give us) not me; teaching thereby that we must not pray for ourselves only, but for others also. We must take in the whole body of Saints, all that love God: all that think God their Father, yea, all the world that are the children of God. So David, Psal. 
Psal. 122. 6. jam. 5. 6.  122. 6. saith, Pray for the peace of jerusalem: and Jam. 5. 6, Pray one for another, etc. So that Christians must not only pray in faith, but in love, and that for the communion of the whole body of Christ, whereof he himself is a member: for as the sick man in the Gospel, 
Sick man. Mark 2. 3.  when he could not come unto Christ (Mark 2. 3.) upon his own legs, though his faith was great, and that he believed Christ could heal him; was borne upon the shoulders of four men, who let him down at the house top, and brought him to the presence of Christ: So must we do by our brethren, however they can pray in faith themselves, yet must we pray in love for them. If this course were kept amongst us, that we did thus pray one for another; O what a comfort would this be to afflicted and distressed souls, to think that whensoever they went about to pray unto GOD, there were many thousand hands and hearts lifted up to God in their behalf. I am persuaded it would much animate every Christian to go forward in this Christian duty; thus you may see, how efficacious this affection of love is, but hereby is not meant every sudden wish for the good of some particular persons, or private respect of friends, rivals, allies, acquaintance, or such like, wherein we may exercise ourselves; but the general care of the Church of God, and love to our brethren, as having feeling of our fellow members.  

3 Affection to pray with.  The third affection that we must pray with, is (fear) and that for especial reasons. First, Because it is our Father that we have to deal with. Secondly, Because he is in Heaven, the place unto which all Majesty, reverence and glory is due.  
Now we know that all reverence is due to our earthly fathers, yea when they are sharpest unto us, as Hebr. 
Heb. 12. 9  12. 9 We have had the fathers of our bodies which corrected us, and we gave them reverence, etc. So than if our earthly fathers must have reverence, much more our heavenly Father; most highly advanced in dignity and power above this world. Wherefore this is a caution for us, Eccles. 5. 1. To take heed what we utter before God, 
Eccles. 5. 1.  For He is in the Heavens. And in another place: We must look to our feet when we enter into God's house. For God is not only a Father, but such a Father that we have to deal withal in Prayer: one so eminent and so high lifted up, that he is as high as heaven, therefore we must labour as much as may be, to be abashed and fall down before him. So Abraham, Gen. 18. 2. Bowed 
Gen. 18. 2. Gen. 32. 10. Rudinius in Gen. 24. Rebekah.  himself to the ground. So Jacob humbled himself, Gen. 32. 10. To this purpose, Rudinius in his History upon Gen. 24. saith thus. If Rebekah road upon the Camels amongst the servants, but when she came into the presence of Isaac she lighted down from the Camels; So must we do, howsoever in the world we bear up our heads above our brethren, and are bold and careless when we are to deal with men; yet when we once come into the Lord's presence, and are to deal with the Lord of heaven and of earth, we must all come down from our Camels, be as humble, lowly, and base in our own eyes as possible we may. If a man would convey water from a Fountain, if he lay his Leads 
Water conveyed.  too high; that is, be not dejected in spirit, stoop in humility be not low in the Lord's sight, he shall be defeated of all the blessings and comforts that he looks for, so that it must be our care to come into the Lord's presence, with all reverence, Fear, and Humiliation.  
But here the Papists do so dazzle men's eyes with the greatness of God, that they run beyond the mark. On the other side, saying, that sinful men must not be so bold to approach and come to God's presence, but they must send a far off, and send in others to be suitors and mediators for them. But our Saviour Christ shows us, that all this high Majesty of God, must not drive, or chase us from his presence, but it must only qualify us in our coming unto God, that we do not rudely and bluntly rush in before him, but that we come humbly and submissively into the Lord's presence, abiecting and casting down ourselves, as before a power greater than all the power of this world. It is a distinction that one hath of two sorts of Humility: Humilitas Immediata, & Humilitas Accepta.  
It was a kind of Humility in john Baptist, when he refused Christ's offer, Matth. 3. 14. saying, I have need 
Matth. 3. 14.  to be baptised of thee, and comest thou to me? but Humilitas accepta, was in Christ's acceptation, that he would have it so: and answered him accordingly. So it was humility in Peter, john 13. 8. When he said, thou shalt never 
john 13. 8.  wash my feet: but Humilitas accepta, when Christ was content to do it. So in this case it is a kind of Humility, when we can say, O I am a sinful man, I dare not be so bold with such a power; but Accepta Humilitas, tells us, we must do it, we must come at the Lords bidding, at his commandment. So that this glory of the Lord, must not drive us from him, but we must come of ourselves, and to him alone, and that with fear and reverence.  

4 Affection of Prayer.  The fourth affection that must be used in prayer, is, That we must come with elevation of our hearts and minds as high as Heaven. For seeing God is in Heaven, our affections must never stay till they come as high as Heaven, where God is. And so oft as we pray, so oft in our thoughts, and in our minds, we must rise higher than the clouds, above Sun and Moon, and all the Stars. Elias his story shows, that he was carried in a fiery 
Elias.  Chariot into Heaven, even so must we by prayer be transported out of this world, to be present with God in the highest heavens. It was a sign betwixt David and jonathan, when he shot his Arrows, that if any of 
Jonathan's Arrows.  them fell short, there was no danger in it, etc. So it is not with our affections, if they be short, and not elevated and carried up as high as Heaven, there is great hazard and danger, that the Lord will not accept, nor regard them. Thus have we seen, with what affection we must pray. In Faith, in Love, with Reverence, with Elevation.  
Yet ere we come to the Petitions, we must consider certain duties of them that pray.  

1 Duty of them that pray.  First, We must labour for the grace of adoption. For how ccn we truly call God Father, if we be not his children? Alas, what do we otherwise, but so oft as we pray unto God, so oft continually we do lie in the ears of God. It is like the aggravation of Ananias his sin, Act. 5. 4. Thou hast not lied unto man, but unto God. So if 
Acts 5. 4.  we come unto God in prayer, & call him father, and yet be not his children, the very same may be said of us, etc. Then you see now, what great cause there is, that every man should labour for this grace of Adoption in himself, to repent his fins, to lay hold upon the promises of the Gospel, to be renewed by the Spirit of Christ, that we may truly call God Father, because now we have his true word, if we be his children, he is our Father: yea, we may the bolder go unto God, and challenge him of his promise, according to that comfort in Hosea, after so many threatenings, chap. 1. 10. Ye are the sons 
Host 1. 10.  of the Living God, etc.  

2 Duty.  The second Duty is, That we must labour to be persuaded of the fatherly care and love of God towards us; that we have a Father in Heaven, one that doth respect and regard us. And so whatsoever our estate is in this world; though never so poor and mean, yet to thank God, that we have our honour with the Lord, we may come as boldly into the presence of God as the greatest King, Prince, or Monarch of the world, as Malac. 2. 10. 
Mal. 2. 10. 1 john 3. 1.  Have we not all one Father? and 1 john 3. 1. Behold what love the Father hath showed on us, that we should be called the sons of God? so that as I say, it is our honour, comfort, and happiness, that what estate soever we be of in this world, yet we know, that he who is the Father of Kings, is our gracious and good Father, by the means and merits of jesus Christ.  

3 Duty.  The third Duty is, that seeing God is our Father, We endeavour to walk worthy of such a father; that we do not dishonour, and disgrace him by our sins, 1 Pet. 1. 
1 Pet 1. 17.  17. And if you call him Father, pass the time of your pilgrimage in fear. Thus if we proclaim God our Father, than our care must be to walk worthy of him; It is the blame that God lays upon the jews, jerem. 3. 5. 
jerem. 3. 5.  Thou hast said thou art my Father, and yet thou dost evil more and more, etc. So when men will call upon God as a Father, and yet have no care to please and obey him, to do his will and honour him with a true heart; O how shall this one day light heavy upon their hearts, howsoever we do not feel, or regard it in this world. Thus then, if woe call God Father truly, carry in our hearts a settled purpose, never to offend him, howsoever our own weaknesses and frailties put us by; yet the end of our life must be that we walk worthy of such a father, that is, strive with flesh and blood, as far as possibly we can, to live in holiness and righteousness, to come to repentance and compunction of spirit, every day to renew our Covenant, for the amendment of our sinful lives.  
Use. 1 Hitherto of the Preface, or entrance into this Prayer, the use of all which may be: first, to rejoice in it as a goodly blessing, that God would vouchsafe to be a Either to such as we be: especially, men so silly and mean in the eyes of the world: secondly, to comfort ourselves in this, that what estate or condition soever we be of, yet to thank God that we have a heavenly Father, one that reserves a Kingdom for us, greater and better than this whole world. So much for the Preface; now come we to the Petitions as they lie in order.  

1. PETITION. Hallowed be thy Name.  
THey be six in number, whereof the three first concern, The glory of God.  
The last three, Our own good.  
In the three former, the first prays for the glory of God in itself: the second and third, pray for the means of his Glory.  
First, than we pray for the glory of God in itself that the Lord may have a holy Name amongst us. The Name of God is most holy in itself, But we pray that it may be holy unto us, that we may give the Lord glory and honour, which is his due, as God is a most excellent 
Meaning  and most high power of himself: so we pray that he be so taken and acknowledged, all the world over; that the whole world may be ready to stoop and yield to the excellent and eminent power that is in God. This I take briefly to be the sense and meaning of this Petition (Hallowed be thy Name,) that is, Lord that thy Name may be holy in the hearts and mouths of all men. In the Petition, we are to consider three things.  

1 The order of the Petition.  
2 The discovery of our own corruption in it.  
3 What be the special graces we pray for.   
The order is such, that the first thing prayed for, i● 
1 Thing prayed for, the glory of God.  the glory of God; that he may have his glory and honour, whatsoever become of all other things of this world: this is the thing we must all care for, that God may have his honour, may be respected, regarded, loved, feared, etc. Whatsoever become of all things in the world, which may teach us two things.  
Lesson 1 First, that there is nothing that we must more desire then the glory of God: We must be contented to let all go for it, lay down our lives for it, whatsoever become of us, howsoever despighted & abused yet if God have his glory, be esteemed, and regarded, it is well. For we see we are here taught to begin all our prayers with the desire of this, before we pray for daily bread, yea, any thing else belonging to ourselves: Yea, (as one saith) Before the Kingdom of God, we pray for the glory of God: to show that if we could redeem the glory of God with loss, I say, not of our own lives only, but our own souls, we must be contented: I could wish myself to be separated from Christ for my Brethren, etc. as if he 
Rome 9 3.  should say, if God may have any glory by it, than I could be contented to redeem his glory with my life, nay, lose my part of eternal happiness: as Moses wished, rather than God should be dishonoured, to be blotted out of his Book. 
Exod. 32. 32.   
Lesson 2 Secondly, That we must prefer the glory of God before all other things in this world. And what end we seek, labour for, plead for, desire or travel for, we must remember in all to prefer God above all, so that howsoever we can be patient and quiet in other Cases, yet when it comes to the Case of God's glory, than we must begin to rouse and stir up ourselves, so as to have all our affections inflamed in us: as Eliah, 1 Kings 19 14. 
1 Kings 19 14.  so to say to ourselves. I have been zealous for the Lord God of hosts. So did Hezekiah, when Sennacherib had 
Isa 37. 34.  sent him a railing letter, he went and opened it before the Lord, as that which more touched him, when the Lord was dishonoured, then when his kingdom and life was threatened. So Christ himself that patiently heard all the rest of the Devil's temptations, yet when he came to take the honour from the Lord: then Christ begins to rouse up himself, and chide him. Avoid Satan, 
Matth. 4. 10.  It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve; Thus even against the mightiest, we must stand out for the glory of God. How lamentable a thing than is it for wicked men, who can let the glory of God be trodden under foot, and suffer him to be despised, dishonoured and blasphemed from day to day and yet let it pass as a thing of nothing: O how shall we be able to answer this another day! or give an account for it, when God shall come to judge us for our sins? We see in the whole course of Scripture, God is always more ready to stir in our cause, when the matter concerns us, then when it concerns himself. So dealt he by Cain: The Lord let him go for the 
Gen. 4. 7.  wrong he had done to himself, for his bad sacrifice, for his hypocritical worship; but when he began to malign his Brother, than said God unto him: What hast thou done? The voice of thy Brother's blood cryeth unto me from the ground. So dealt the Lord by Pharaoh, he 
Exod. 3. 7.  was contented to put up all the injuries against himself; his Idolatry, his blasphemy, and such like: But when he began to stir once against the Church, and the Lords people, than the Lord opposed him, and when he would not desist from his cruelty at the last, he drowned him and all his host in the Red Sea. Now if the Lord be thus ready to show himself, and stir in our cause, than ought we to be much more ready, and rouse up ourselves to stir in his, against all oppositions whatsoever. 
2 The discovery of our corruption.   
The second thing considerable in this Petition, is, The discovering of our corruption in it: that is, a neglect of God's Name, and an immoderate care of our own: for when we pray, Hallowed be thy Name; there is a secret opposition between our name, and the Name of God: we be all too careful of our own name, to derive the credit and glory of things to ourselves: but Lord teach us to glorify thy Name above all, and before all. Gen. 11. 4. We read that the people built a Tower 
Gen. 11. 4.  whose top might reach to Heaven, and all to purchase to themselves a Name, but not at all to get any Name unto the Lord, or enlarge his glory: but for the increase of their own. This did Nabuchadnezar in his pride 
Dan. 4. 30.  aspire to: Is not this great Babylon which I have built for the house of my Kingdom, and for the honour of my Majesty. So that I say, this is our own corruption that we so neglect the Name of God in his glory, being so careful of our own. Thus the Lord complains of his people, Hag. 1. 3. That they built houses for themselves, 
Hagg. 1. 3.  went into the woods, fetched home timber, squared it and carved it, to make houses for themselves, but left the house of God unbuilt. So it is with us in this case, we can build up our own names, do any thing to grace and honour ourselves, but not one amongst thousands, thinks of advancing of the Name of God: thus do we all lean too much to the corruption of our Nature; but oh! why do not the thoughts of David come into our minds. See now I dwell in a house of Cedar, but 
2 Sam. 7. 2.  the Ark of God dwelleth within Curtains. So say thou, I that am but a worm, dust and rottenness, I that am but a bulrush, in regard of the Lord God, I have my glory in the world, I am esteemed and regarded as if some body; But what care have I of God? must God glorify himself, or not have glory? He that is so glorious, and affordeth all the blessings we enjoy, shall not he be regarded? He that is the Fountain and Storehouse of all things, the glory and beauty of us all, should not his ever-glorious Name be praised and glorified? Thus we should learn to take notice of this corruption in ourselves.  
The third thing to be observed in this Petition, is, The graces that we pray for. 

1 That we may glorify the Name of God.  
2 That others may do it.  
3 That though both should fail, that yet the Lord would maintain his own glory.    
Concerning the first, we pray here that we may glorify 
1 Grace we pray for.  the Name of God, any way whatsoever, that he may have some glory by us: which must be three ways. 

1 In our hearts.  
2 With our mouths.  
3 In our lives.    
For the former of these: see 1 Pet. 3. 15. saith he, 
1 Pet. 3. 15.  But sanctify the Lord in your hearts: for the second, we have Rom. 15. 6. where the Apostle exhorts them with 
Rom. 15. 6.  one mind and one mouth to praise God: for the other: see 1 Cor. 6. ult. saith he, For ye are bought with a price, 
1 Cor. 6. ult.  therefore glorify God in your body, and in your spirit which are Gods. First, We must inwardly acknowledge 
1 In our hearts.  that all things come from God; That we neither have, or can receive any thing but at the hands of God: we must therefore love and fear Him, trust in Him, praise Him, and submit our wills to his will: and thus we pray that we may glorify God in our hearts, when we acknowledge all the power in the world to be nothing to his: all the wisdom and love in the world to be nothing to his wisdom and love: when we do labour above all things to keep the Lord to be our friend, not regarding whosoever be displeased with us, whosoever be against us, whosoever rageth and stormeth, when we see God accepteth of our zeal and Piety towards him; which if we pray for truly, then are we sure to glorify God in our hearts.  
Secondly, We glorify God with our mouths, both by 
2 With our mouths.  speaking reverently of the Name of God, and by confessing the Lords wisdom, goodness and justice in all his works: for although the Shepherds were abashed to find Christ in a manger, the King of Kings in so poor 
Luke 2. 20. Shepherds.  an estate, yet they returned to their Flocks and Folds, and praised God. So must we do, whensoever we have heard of God's goodness, or tasted of his mercy, we must return home to our houses, (as the shepherds did to the fields) acknowledging the Lords kindness and mercy in it. Yea, what ever chance, though it be loss and correction, yet we must say as Job did in the midst of his troubles: The Lord hath given, and the 
job 1. ult.  Lord hath taken away, blessed be the Name of the Lord. So then this is that we pray for, that of all other things we may give glory unto God: according to that admonition of the Angel, Reuel. 14. 7. Fear God, and give glory 
Reuel. 14. 7.  to him; for the hour of his judgement is come, and worship him. And again, Reuel. 19 7. Let us be glad and rejoice, 
Reuel. 19 7.  and give glory to him for the marriage of the Lamb is come. So that whatsoever is laid upon us, what change of estate soever the Lord sends, we must give the glory to God, and confess with our mouths, that he is worthy of all honour.  
Thirdly, We must glorify God in our lives, that we may so live, as the Lord may have glory and honour by us, 
3 In our lives.  and no disgrace, for our good life is an honour to the Lord, as Christ himself saith, Math. 5. 16. Let your 
Matth. 5. 16.  light so shine before men, that they may see your good works and glorify your Father which is in heaven, etc. So 1 Pet. 2. 12. the Apostle saith, And have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works, which they shall see, glorify God. So must we pray, that we do not disgrace the Lord by our sins, but live so as the Lord may be honoured by us. It is for this purpose a good meditation which one of the Fathers hath: God (saith he) thus speaks unto a sinner: O man, if thou hast no care of thine own credit & safety, yet have a care of mine, Think man that I am dishonoured by thy sin, for if any disgrace or shame thereby rest upon thyself, much more upon me whom thou oughtest to regard: but if thou couldst so put it over with jollity and carelessness, yet is God disgraced by it, therefore O man, though thou neglect thyself, tender my glory, deface not my honour. Thus it is clear, as our good life honours God: so our ill life dishonours him: as Rom. 2. 24. saith the Apostle. For the 
Rom. 2. 24.  Name of God is blaspemed amongst the Gentiles through you. O then! let us all take heed of this, that we tender the glory of God: let us pray, that we may so live in this world, converse here amongst men, that the Lord may be honoured by us, and not dishonoured by our gross and presumptuous sins.  
For our help herein, There be three things which may 
3 Things to quicken our care of God's glory. 1 Psal. 19 1. Revel 5. 13. and 14.  quicken us to this duty and care.  
First, to consider, That all the creatures do glorify God in their kind: as the Psalmist speaks. The Heavens declare the glory of God, etc. So in the Revelation, it is written of all Creatures; That all they which are in heaven, and in earth, etc. And the four beasts said Amen, when glory was given to the Lord. Therefore now seeing that all Creatures not only most noble, as Angels and Spirits, but the very lowest and meanest, yea, the insensible Creatures give glory to God in their kind: oh how great shall our sins be, and how much our wickedness aggravated, if we do not care to bring glory unto him. O with what gladness should we persuade one another to this duty, that seeing there is no creature, but in his kind, doth in some measure set out the glory of God, how often should man much more meditate then and practise the same?  
Secondly, to consider, That if we glorify God, he will glorify us: we cannot be so ready to set out the Lords Name and praises, but he is more quick to requite and exalt us: as it is written, 1 Sam. 2. 30. For them 
1 Sam. 2. 30.  that honour me, I will honour, etc. They who despise me shall be despised. Unto which we may use the words of our Saviour, in that solemn prayer, John 17. 4, 5. where he 
john 17. 4, 5.  thus (amongst other arguments) prays for glory. I have glorified thee on earth, I have finished the work which thou gavest me to do: and now glorify thou me, O Father with thine own self: with the glory that I had with thee before the world was. So that when we have glorified God in the time of this life, then may we assuredly expect that the Lord will glorify us at the day of death: but if we have no care to glorify him in this world: how can we be persuaded that he will glorify us, after our departure hence.  
Thirdly, to consider, That God will severely punish the contempt of his glory: for there is nothing in this world that he doth more tender than his glory. For which he commanded his people thus: Thou shalt not give my glory to another. Yea see for neglect of this duty, how severely he punished his people, whose carcases all perished in the wilderness: because they did not ascribe and give glory to the Lord. Yea, the hand of God fell upon Moses and Aaron, because they failed in this duty: Because (said he) you did not sanctify me in the eyes of 
Num. 20. 12.  the children of Israel, you shall not bring this Congregation into the land that I have given them. Thus if God will so severely punish the neglect of his glory in his own dear children and servants, how shall they escape that are not so dear unto him, and yet are much more faulty in the same kind.  
The second part of this Petition, is; that as we pray 
2 Part of this Petition.  that we ourselves may glorify the Name of God, So we pray that others may do so also. That the whole world may know and acknowledge the Goodness, Mercy, Wisdom, Power, and Greatness that is in God. So we are exhorted to do by the Prophet, Give unto 
Psal. 96. 7, 8.  the Lord (the families of the people;) give unto the Lord glory and power, etc. Give unto the Lord the glory of his Name, etc. jerem. 23. 16. saith he, Give glory unto 
jerem. 13. 16.  the Lord your God, before he bring darkness over the land, etc. So that it is clear, we must not only glorify God ourselves, but also be careful that others, especially servants and children under us, do the like: as we read of job, that because he was jealous of his children's 
job 1. 5.  actions, he offered sacrifice for them: and the Lord himself saith of Abraham, I know that Abraham 
Gen. 18. 19  will command his household to serve me. Wherefore let us cast up this account with ourselves, that if of duty and conscience we serve God; it is likewise our duty to provide that our children and servants do the like. Ye shall find many men that put away their servants because they be idle, stubborn, careless, and false unto them: but where is there one that puts a way a servant because he is a swearer, a blaspemer of the Holy Name of God, a profaner of the Sabbath, etc. This shows that we have more care of our own works and profit in particulars, then of the Lords glory. But true Christians should take another course, and pray, that above all things, the Name of GOD may be Hallowed all the world over: being diligent withal, that all under their charge and government do the like also Again, we pray in this Petition, That though both do fail, yet that the Lord would maintain the cause of his own glory. This shows a sincere true affect on to the glory of God, when we are contented that the Lord should do that which is for his own glory, howsoever the matter light heavy upon ourselves; as Christ said, Father glorify thy Name, so say we: Lord 
job. 12. 2●.  though it be by death, though by my extinction, abolishing, though I suffer all pains, though I endure the greatest misery that may be, yet glorify thy Name, whether in life or death. Thus when one can be contended to be exposed to all the mischief in the world, all the shame and disgrace that may be, to set forth the honour of God, if he may be glorified by the same; this shows that such have a desire of the glory of God, and that this sincere affection cometh from the Lords mercy, being poured into our hearts by his blessed Spirit, whereby we can effectually cry out: Hallowed be thy Name.   

2. PETITION. Thy Kingdom come.  
Petition 2 IN the former Petition, we are taught to pray for the glory of God, which is preferred before the Kingdom of God, to show that all our care must be for God's glory. Now in the next Petition we are taught to pray for the means of his glory; that the Kingdom of God may come, etc. for then indeed God shall have his glory, when looking for the Kingdom of God, it comes into our hearts to enable us to perform his commandments, and that we be always ready to do his will; for until it be so, God shall have little glory or honour amongst us, so that first we pray for the glory of God, and then for the means of his glory. It is the error of the world to desire the End without the means. The glory of God (which is the End) they would have: But the means of his glory, which is the Kingdom of God to come, and his will to be done, this, they care not for. The wicked jews, Isa. 66. 5. could say, Let the Lord be 
Isa. 66. 5.  glorified, which is spoken of all those who be worshippers of the true God. So the pharisees, john 9 24. were 
john 9 24.  contented to say unto the blindman, Give glory to God, but they would not allow of Christ the means of their salvation: for, said they unto him, we know that this man is a sinner, whereby it appears, that the common course of the world is, to desire the glory of God without the means of his glory.  
In this Petition also we may observe three things.  
First, when we pray that the Kingdom of God may 
1 Sense of the Petition.  come; It is in opposition to another Kingdom that is already in the world: for the sins of men: The kingdom of darkness, and of the Devil, which is a great and mighty kingdom, and hath a number of props and pillars to uphold it: as for the Kingdom of Christ there be a very small company to uphold it: but the kingdom of darkness hath a number of great ones to sustain it, whole swarms of people in every corner, one would wonder at the multitude, and at their conditions. For howsoever men will say, I defy the devil, and (according to the custom) spit at him, yet as long as they do the will of the Devil, practising works of darkness, there is no hope that by their endeavours they can advance the Kingdom of God; or labour that it should come upon them. Doth not either ignorance or blindness eat up their souls so that they be either liars, swearers adulterers, fornicators, covetous, drunkards, contentious, etc. wherein so long as they continue, they be the very props and pillars to uphold and shouldor up the kingdom of darkness and the Devil. Thus it appears the Devil is a great Monarch, because the greatest part of the subjects in all Kingdoms serve him, be obedient to him, and disobedient unto God: they run, as the Apostle speaks, Ephes. 2. 2. After 
Ephes, 2. 2.  the Prince that ruleth in the ayrel, even the spirit that now worketh in the children of disobedience. So 2 Cor. 4 4. It is 
2 Cor. 4. 4.  said, That the God of this world hath blinded their minds, etc. For as God spoke the word and it was done, saying, Let there be light; and there was light: So the Devil 
Gen. 1. 15. Light.  cannot so soon speak the word, but by and by it is done, by worldly men. He can no sooner say, let there be an oath, lie, bribe, quarrel, fashion, or wickedness, but by and by some one or other puts it in practice.  
Thus he rules like a God in this world, a great pity it is, that men should so be deceived, for God will pull down the Kingdom of darkness, and set up the Kingdom of his dear son. Yea, this kingdom must first be pulled down, ere the other be erected. For as in laying a foundation, when one would build a new house, he first pulls down the ruins of the old, so must 
House.  he first pull down this kingdom of the Devil, ere that other of Christ be set up. Wherefore here we pray against this kingdom of darkness that God would destroy it, for which at this day, there is great need we should so pray, because the Kingdom of the Devil is like a Sea, which as Philosophers say, gets in 
Sea-gaining.  one place, if it lose in another: So is it with it, look how much it hath lost by a defection and revolt from Popery, so much hath it (in a manner) got by the filthy sin of Drunkenness, Irreligion, Pride, Contentions, and other foul sins of this land, what need have we then to pray, that God would pull down this kingdom of the devil, and every where set up that of Christ Jesus.  
Secondly, In that we pray for the Kingdom of God to 
2 Thing observed.  come: It showeth, that there are a number of impediments and lets to hinder this Kingdom from coming. Which are of two sorts.  

1 Many impediments in others.  
2 Too many in ourselves.   
Concerning others, we see daily, how men are drawn 
1 For others.  by example, by ill counsel, by diverse discouragements, whereby they are affrighted from seeking the peace of the Gospel: as Matth, 20. 31. when the blind men 
Mat. 20. 31.  cried out on Christ, the multitude rebuked them, because they should hold their peace, so it is with us in this world, how are we scoffed and derided, yea, chidden again and again. If we serve God in sincerity, and be zealous for the coming of this Kingdom. See it in the beginning, when the children of Israel came out of Egypt, how were they hindered and stopped in their 
Amalecke.  journey. So whensoever we shall begin to make after Christ, we shall be sure of a many lets and impediments: like unto the Pharisees in the Gospel, who were ready to answer the Officers, and discourage the people from following after Christ, saying, Do any of the Rulers believe in him, but this people who know not the Law? Thus it is with the whole swarm of wicked men, who discharge men from the ways of God.  
Again, we have too many impediments in ourselves. Self-love, love of the world, love of riches, honour, 
2 Impediments in ourselves. john 12. 42, 43.  preferment, and such like, as it is john 12. 42, 43. said of many, that they believed in Christ: but because of the pharisees they did not confess him, for they loved the praise of men more than the praise of God. But we must not do so, for though we sit far in darkness from letting in the light of God unto us, or however we seem to close up our eyes from beholding the light, yet let us not be so contented, but pray to the Lord that he would break through all these hindrances and impediments, and let down his graces of mercy and love so amongst us, by his grace, that this Kingdom may come upon us, yea, that we may do as the Palsy man did, who broke through the roof of the house to come 
Palsy man.  to Christ; Remembering that the Lord jesus broke through all impediments and hindrances, to come unto us and fill us with his blessings, wherein we may further observe two things, that in Christ's coming to us, & our coming to him, a number of lets and hindrances do concuire: yet he hath so wrought by his Spirit, as we can say, Thy Kingdom come; and he so overcomes all, as he will at length say unto us, Come ye blessed of my Father, inherit the Kingdom prepared for you, etc.  
The third thing prayed for in this Petition, is, That 
3 Thing prayed for in this Petition.  we pray.  

1 For the Kingdom of grace.  
2 For the Kingdom of glory.   
Which two Kingdoms differ not in nature, but only in measure and in degrees: for the Kingdom of grace is nothing else, but a beginning and inchoation of the Kingdom of glory, there being no way to attain unto the one, unless they pass through the other. It is a common custom of the world, that most men aspire to the Kingdom of glory; and yet cannot endure the Kingdom of grace, how should they ever attain it, think you? we that by God's blessing, are better taught, therefore first, pray here for the Kingdom of grace, to be governed and ruled by the Lord here in this world. But more particularly let us 
Definition of the Kingdom of grace.  see what the Kingdom of grace is? namely, The special power of Christ whereby he rules and governs in the consciences and souls of all his servants. This is the Kingdom which we do pray for, that the Lord Jesus would set up a Throne in our hearts to rule and govern in us by the rule of his Spirit, subduing and bringing under all our thoughts and consciences to himself. Now all men do outwardly speak well of Christ, think sure enough to be saved by him, but yet cannot endure to be guided and directed by the Spirit of Christ, but in effect do what those wicked Jews say, Luke 19 14. We will 
Luke 19 14.  not have this man to reign over us. So it is with most of the world, they can be content to hear of Christ as a Saviour, to have the Word preached, and to see the Gospel's flourish: but they will not have him reign, strictly direct them in all their actions, restrain them in their passions, and guide them in their lives: doing whatsoever seems good in their own eyes. Yet ere we proceed.  
Object. Here ariseth an Objection, as Luke 19 21. our Saviour speaks, That the Kingdom of God is come already: how then are we directed to pray for that which is come?  
I answer in two respects; first, Ans. 1 It is true that the Kingdom of grace is begun already, therefore we pray that as it is come to others, so also that it may come to us, that we may feel the power and effects of it in our hearts and lives. Therefore as Esau, Gen. 27. 38. when 
Esau. Gen. 27. 38.  he saw that his father had blessed his brother Jacob, cried and roared out, Bless me my father, even me also; thus must we do when we see the Kingdom of God to come upon others, how God rules in them by his Spirit, order them in their lives, directs them in their consciences, we, I say, must pray that the same grace of God may continually attend upon us.  
Again, though the Kingdom of God be come already, yet we pray for an increase thereof, that every day we and others might feel the power of it more and more in our hearts and lives. For there is no man but feels himself, in some sort and measure bound and enthralled to the Temptations of sin. Holy Paul himself complains of this, I delight in the Law of God concerning 
Rom. 7. 22, 23.  the inner man, but I see another law in my members, rebelling against the law of my mind. And surely the state of the godly, are like unto a man that hath been deadly sick, and now is so on the mending hand, that he is peradventure 
Sick man, Godly.  able to creep abroad with a staff, yet not able to do the tenth part of the business that he sees he should, and at sometimes was wont to do. Thus it is with the best of us all, whilst we live here, though the Kingdom of Christ be come amongst us, yet had we need to pray, that it may more and more come into our hearts, that we may feel the strength and vigour of it to our endless comfort, and full recovery of our health in Christ. Yea, great reason there is why we should thus pray for the Kingdom of Christ, being that no Kingdom is comparable unto his: there being as much difference betwixt the Kingdom of Christ, and other Kingdoms of the world, as there is between Heaven and Earth, and that for diverse respects.  
First, In regard of continuance, for earthly Kingdoms 
Differences and excellency of Christ's Kingdom of grace, before all others.  howsoever they begin in glory, yet by and by, both Lord and Crown, and Sceptre, withal their glory falls into the dust: But Christ is a King for ever, and although he once ware a Crown of Thorns upon earth, yet now he hath a Crown of glory in Heaven, and is in possession for ever: Of whose Kingdom there shall be no end, as it is, Luke 1. 33.  
Secondly, In regard of the satiety of his Kingdom; For other Kings have but rule over the bodies, goods, and lives of their subjects, at the farthest. But Christ he rules and governs the very hearts of them, and inclines their wills to effect spiritual graces, wherein the Kings of the Earth, can neither satisfy themselves nor their subjects. Christ will give us Crowns, and make us Kings also.  
Thirdly, In regard of the right and justice of it: For though other Kings being sinners themselves, can be content to tolerate much sin and profaneness: yet Christ is so righteous and so just a King, that he will tolerate no sin or injustice whatsoever, no not in Kings themselves; of whom it is said. Isa. 32. 1, 2. Behold a 
Isa. 32. 1, 2.  King shall reign in righteousness, and Princes shall rule in judgement.  
Fourthly, In regard of the fruit and commodities of it; for other Kings receive Tribute from their Subjects, but Christ gives a thousand things more than he receives, he takes away death and damnation with his left hand, and gives us life and salvation with the right hand; so both hands are full of blessings, and store us abundantly to the supplying of all our wants.  
Fiftly, In regard of administration and employment of it; for other Kings after they have entered into their Kingdoms, commonly sit still, go little, live at ease, or at least, seek by all means they can to maintain the pleasures of their lives, and give themselves to quietness. But our Saviour Christ doth most mightily rule and govern all things for though good of his servants, watching over them to do them good, night and day at all times. and in all places, preventing them with mercies: and working all his works for their good: great reason it is therefore, that we should pray for the coming of his Kingdom.  
Yet we must further know, that we do not only 
A further scope of the Petition.  pray for the Kingdom of grace: but also for all good means conducting and leading unto it, for every thing that may incite and help to the Kingdom of grace amongst us. As for good Magistrates, Ministers, a pure right use of the Sacraments: holy discipline of Christ in the Church for the good government thereof, and for every thing that may further this great work of God amongst us. So 1 Tim. 2. 1. Saint Paul wils that Prayers 
1 Tim. 2, 1.  be made for all men, and for Kings and Princes, and for all that be in authority: That under them we may live a godly, peaceable, and a quiet life. And Christ himself, Matth. 9 38. commands prayers to be made unto 
Matth. 9 38.  the Lord of the Harvest, that he will send forth labourers unto his harvest. So you see it is our duty to pray for all the means which may advance this Kingdom. Worldly men can say, they desire that the Kingdom of Christ may come, though they care not a rush for Heaven or newness of life, for the Word, or Saints, or Ministers, or Holy orders of Christ, without which there can be no Kingdom of Christ amongst us. It was not only a tyranny in Pharaoh, to take away the straw from 
Exod. 5. 7. Pharaob.  the people, but also when he had so done, to require of them the whole tale of Brick, as formerly. So it is the madness of the world, they take away the Word and the Sacraments, the holy government of Christ, and when they have thus done, yet they think to have their whole tale of Brick: as much Patience, Love, Humility, Faith, Obedience, Sobriety, Temperance, and the like; as if all these gracious and good means were entertained amongst them. But we must remember what the Scripture saith, Where there is no vision, there the people perish. Therefore whensoever we settle our 
Pro. 29. 18.  selves to remain any where: as little Isaac said to his father, when they went up to the Mount Moriah: Behold 
Isaac. Gen. 22. 7.  the wood and the fire, but where is the offering? So should we say wheresoever we go to dwell. Lo here is a Church, good air, a good house, means enough to increase wealth: but where is the Preacher? and the means of grace for the salvation of our souls.  
Use. Therefore seeing we ought, and must pray, Thy Kingdom come. Let us pray unto God often, that he would rule and reign in our hearts, so by his holy Spirit: that sin may no longer rule us, nor we be ruled by ourselves, but that God would rule and guide us in all our ways, so that in all things we may be ready to submit ourselves to the holy government of God: as Saint Paul writes, That the peace of God may dwell in our hearts 
Colos. 3. 15. Psal. 48, ult.  plenteously: and with David, that God would guide us unto the day of death: and then this will bring great joy unto us, as Zephaniah speaks, when the King of Israel 
Zeph. 3. 15.  is in the midst of us, than we shall see no evil. And withal, let us often remember to pray, that there be no want of government, but that God by himself may rule and reign in us, that though the world love looseness, and cannot endure this kingdom, yet we may be pliable and yielding to be ruled by it. For as the blindman 
Blindman.  is best and safest, whose eyes being shut, follows his guide: so is every Christian when they disclaim their own wit, reason, and wisdom, and are ruled and guided by God in all things. Yea, the people of God never think themselves better, then when they be under the government of God, and submit wholly to his will, and in so doing, let us not be discouraged for our weakness and wants, for if we endeavour to do this sincerely grace (which at first in us is like seed, because it must grow, not like straw which cannot increase) will grow from a little, to greatness of stature, and proportion in time.  
Now there be three Motives to move us to this subjection to the will of God.  
The first is, If we will not have God to be our King, we shall be subjects and slaves in a worse Kingdom: as the Lord speaks by Moses, to persuade them to admit of God's Kingdom: Because thou hast not served the Lord thy God with joyfulness and with gladness of heart, for the abundance of all things, therefore shalt thou serve thine enemies 
Deut. 28. 28.  which the Lord shall send against thee, in hunger, thirst and in nakedness, and in want of all things. So the Lord threatens his people with captivity, 2 Chron. 12. 8 for their sins, saying, Nevertheless, ye shall be his servants, 
2 Chron. 12. 8.  that ye may know my service, and the service, of the Kingdoms of the Country: So that if we will not be God's servants, we shall sure be subjects and slaves unto a tyrannous kingdom, a kingdom of many Lords: of which a Father speaks: Oh how many Lords have 
Ambrose. o quam multos habent Dominos, etc.  they, etc. For if God be not our King, than every foul lust, sin, and temptation, will be our King to rule and govern us at their pleasure. Therefore it is best to say with holy David, Lord I am thy servant, etc. So I would 
Psal. 116.  have every good Christian say, I have no lord to rule over me but jesus Christ: Come Lord and possess me for thine own.  
Secondly, Because of the comfortable fruits thereof, Paul says of this Kingdom, that the fruits thereof are Righteousness, Peace, joy in the Holy Ghost; so that there is much comfort for a man to live in this Kingdom. We see that all the people of God, who most, or at all yielded to God's government, to set him high in their hearts, they always passed so much the more comfortably their time in this world: And again, the more any of them withdrew themselves from this government of God, they became always the more distressed and miserably perplexed with troubles and dangers. So David saith, As for me, it is good for me to 
Psal. 37. ult.  draw near to God. So Hosh. 2. 7. the Church is brought 
Hosh. 2. 7.  in thus resolving: I will go and return to my first husband, for at that time was I better than now. So must we say, when we have gone astray; It was much better with us, when we dwelled under the government of God, therefore we will return to that good government again. A Tenant, you know, as long as he pays 
A Tenant.  his rent, and doth suit and service to his lord, all is peaceable and quiet with him, nobody can molest him, but if he deny to pay his Rent, and do no suit or service to his lord, than the Bailiffs will be busy to arrest and strain his goods, yea many times to cease on his body: Even so as long as we pay the Lords Rend, acknowledge his government, be ready to do suit and service unto him, so long we shall find all peaceable and quiet, but if we fail in our duty, then must trouble and mischief come upon us.  
Thirdly, Because the Kingdom of grace, is the only roadway to the Kingdom of glory; No man when he is dead can come to reign with God, unless God first reign in him, being alive in this world.  
We see no man can enter into a City, unless first he 
Cit●e.  pass through the Suburbs thereof. So Heaven is the great City of the Saints, they all seek and aspire to; the Kingdom of grace is the Suburbs thereof, by which we must pass: therefore there is a necessity to be in the state of grace here, ere we can hope to reign with God in glory hereafter.  
The next thing we pray for in this Petition, is; For 
2 Thing we pray for, is for the kingdom of glory. Cant. 2. 16.  the Kingdom of glory: that God would make an end of the Conflicting days of sin, and hasten the Kingdom of his dear Son, the Kingdom of glory. So the Church prays. Return my Beloved, and be like a Ro●, or a young Hart upon the Mountains of Baether: So in the Revelation, Come, Lord jesus, Come quickly; and Saint 
Reuel. 22. 20. Rom. 8. 22.  Paul shows, That all the Creatures do groan for this happy day of Christ's appearance: So that here, in the second place, we pray that the Lord would abolish and darken all the Kingdoms of this world: amongst 
Impertinent.  whom the holy Ordinances of God appointed unto them for peace, are abused to their condemnation. So in Daniel, This Kingdom of Christ is compared to a tree, under the shadow whereof, the beasts of the 
Dan. 4. 8.  field might rest, and the birds of the air find shelter; Therefore the Apostle says, It is ordained of God, so 
Rom. 13. 1.  that though we have no cause to murmur or grudge at the kingdoms of this world, but to thank GOD for them, yet we must know every state hath his abuses, and so have these. But as a lame man in a garden, though 
Lame man.  he cannot do that work which one that is perfectly able to walk can do, yet he serves, and is useful to speak, direct, and fray away birds, keeping much annoyance from the fruit thereof, which otherwise might be lost. So it is with worldly governments and states, though they be not so well ordered as they might be, yet no body can deny, but they fray away enemies, many dangers, and many ravenous birds that would else devour up the fruits of our labours. Therefore we pray not for the Kingdom of Christ in any detestation to these earthly kingdoms, but only because we prefer the Kingdom of Christ before them. We thank God for the Kingdoms of this world, but we would much more be thankful for the Kingdom of Christ. As men that use a Coach to bring them to a house, as soon as they come there, send away the Coach, as having no 
A Coach.  more use of it: So the Kingdoms of this world, be but as Coaches, helps and furtherances to transport and carry us to a better Kingdom, the Kingdom of Christ: where being arrived, farewell all the Kingdoms of the world.  
The reasons why we prefer, and especially pray for the 
Reason's why we pray, especially for the kingdom of Glory.  Kingdom of glory are diverse. First, Because in these earthly Kingdoms, most of us are subjects and inferiors, but in the Kingdom of glory we shall be all Kings, no King in this world can be so glorious, but the poorest and meanest Christian there shall be as glorious as he; as Christ speaks, Matth. 19 28. Uerely I say unto you, 
Matth. 19 28.  that ye who have followed me in the Regeneration, when 
juke 22. 50.  the Son of man shall sit in the Throne of his glory, yea, also shall sit upon twelve thrones, Judging the twelve Tribes of Israel.  
Secondly, Because many grievances and annoyances are in these earthly kingdoms; even in the best of them, some Gall mingled with Honey, some Aloes with the Manna, some bitterness with the sweetness of them. Therefore as the people could say of Salomon's Kingdom (which was one of the best) that it was but a yoke, and too heavy for them to bear: so the best is but a yoke, and many times a heavy yoke too, but in the sweet Kingdom of Christ, there shall be nothing offensive to us; as it is said of the Angels at that day: And they shall gather out of his Kingdom all things that 
Matth. 13. 4●.  offend, saith our Saviour. So it is said, There shall be no 
Reuel. 21. 4. Bees.  more sorrow. Bees we know be driven from their Combs and Honey with a little smoke; even so the vexations, puthers and smokes, which we find on these earthly kingdoms, should make us all long for that happy Kingdom of Christ, wherein there shall be nothing to annoy us.  
Thirdly, Because earthly Kingdoms, they yield us peace and tranquillity, but for a time only; for either they end or we end, and so all comes to nothing; But our happiness in Christ's Kingdom shall be for ever and ever: for when we have lived a hundred thousand thousand years in the full enjoyment of it, we have more and more and more ages without end to possess it: therefore Heb. 12. 28. it is called a kingdom which cannot be shaken; good reason then have we 
Hebr. 12. 28.  whose eyes he hath opened to behold this kingdom, to pray especially and groan for it.  
Now there be two ways, whereby the kingdom of God may come unto us.  

1 Generally at the day of judgement.  
2 Particularly, at the day of our own death.   
We pray for both these: First, that God would be pleased to sold up the times, make an end of this 
1 Thing we pray for.  world, hasten the great coming of his dear Son: Thus the Saints cry under the Altar; How long Lord 
Reuel. 6. 10.  Holy and true: dost thou not avenge our blood on them that dwell on the earth? We know this kingdom of Christ cannot come, but first there must be a dissolution of this world, when all the glory thereof must turn to nothing: (as Peter speaks) The Earth and all the 
2 Pet. 3. 10.  works thereof shall be burnt up. God forbid therefore that the world or any thing in it should make us loath to come to Heaven: rather let us be contented to suffer the loss of all, so we come thither to enjoy this happy and blessed kingdom of the Lord jesus, for which we are commanded to pray. Which as we pray for, so must we be careful to fit and prepare ourselves for it, that when it cometh, it may come to our comfort, we all pray, Thy Kingdom come. But know, O man, if thou hast not fitted and prepared thyself for it, if thou dost live in thy sins, if thou hast had no care, nor regard of reconciling thyself to Christ, for thy salvation, if thou hast not been throughly washed over and over in the blood of the Lamb; Oh whensoever this kingdom comes, I foretell thee in the Name of the Lord it will come to thy cost, to thy ruin and utter desolation in the day of Christ.  
Therefore consider of this, all ye that live in known sins without repentance: yea, pray (I say) that the Kingdom of God may come, and oh, what have you to do with the day of the Lord: This coming shall be sorrow, woe, confusion, darkness, nay, Blackness of darkness, and tempest unto you for ever, and rejection from the presence of CHRIST: but if you would have comfort of CHRIST'S coming, live well and be prepared for it with the Wise Virgins, having Oil in your Lamps, and your Loins girded.  
Secondly, we pray, that though this general coming be deferred, yet that by death as by a close door we may be let in into this kingdom. So that whereas the men of this world desire nothing more than to live still here: hang, as it were, upon the pleasures of this life, savour nothing but of earth and earthly contentments: the true mortified Christian professeth another thing, he desireth to leave all and go home to Christ, as soon as may be; So job, If a man dye, shall he live again? All the days of my appointed time will I 
job 14. 14.  wait till my changing shall come, etc. and Paul, Philip. 
Phil. 1. 23.  1. 23. professes, I desire to be loosed, and to be 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 Ionas fault to do so yet in two respects, one may pray for death, yea his own death.  
First, That we may make an end of sinning and offending GOD, that whereas he every day breaks out 
Respects to pray for death. 1  in the dishonouring of GOD, which vexes and grieves him, he may pray the Lord to shorten these days of sin: with abatement of our days, so finishing our offences, as Saint Paul does: O wretched man that I am, who shall deliver me from the body of this death?  
Secondly, That we may enjoy the blessed fruition of the presence of God, as his holy Angels do.  
Moses you know, desired but to see the back parts of God on the holy mountain, for he could not see his face and live.  
If Moses so desired to see but a glimpse of his glory, as it were through a crevice or a chink; how much more excellent will be the shining of his face in full glory? therefore because every day we live in this world, we lose a day in Heaven, as detained from him, who is our true life indeed: we may therefore pray, that as soon as may be, we may finish up our course in this world, and cry to be away, to go home to the house of our Father, to the possession of a better life, the Kingdom of Glory, and happiness prepared for us, for which we are taught to pray. Thy Kingdom come.   

3. PETITION. Thy will be done even in Earth as it is in Heaven.  
We have 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 kingdom of God may come into our hearts, and rule us by his Spirit. Now in this third Petition we pray that we may be contented to submit unto it, and be always ready to do the Lords will, and not our own. So that whereas in the former Petition, we prayed for the inward government of God, the work of grace, holy motions, strive in ourselves, that the Lord would do his part; now we pray that we may be willing to do our part, not resist this inward government of God, be ready ever to yield obedience unto it. All the Question (as one says very well) betwixt God and us is, whose will shall be done, Gods will should, but man is unwilling to have it so, but aspires to have his own will for the rule of his actions, this is that which breeds all the quarrel betwixt God and us: Now our Saviour Christ, he teaches us in this Petition, to give all the Sovereignty to God, to take his part against ourselves, praying to do his will, whatsoever may befall us in this world: Thus have we the sum of the Petition, in which, three things are to be considered.  

1 Whose will must be done? God's will.  
2 What will of God we must do? 

His revealed will, that is, the will of God revealed in his Word, his secret will being a thing reserved to himself, the other, quo ad nos, belonging unto us, to follow as the rule of our actions.    
3 In what manner we must do it? As the Angels do in heaven.   
Concerning the first, Whose will must be done? It is the will of God, that will is it we all pray that we may 
1 Whose will must be done?  do, obey, submit to it in all our actions, and courses of life, so that this will of God may be the only rule of our wills: Thus David professes: I desire to do thy will 
Psal. 49. 8.  O God: And again, he prays: Teach me, O Lord, to 
Psal. 143. 10.  do thy will. As if he should say, I need no body to teach me to do my own will, but Lord instruct me that I may do thine. So the Apostle Peter exhorts us for holy life, Not to live any longer in the flesh to the lusts of men, 
1 Pet. 4. 〈◊〉.  but to the will of God: So that Gods will must be the Ruler and Moderator of our wills, all our days, bringing our will to Gods, and not Gods will to ours, as Balaam did. To this purpose Saint Augustine saith well on Psal. 44. 6. If a man lay a crooked stick upon an even 
Crooked stick.  level ground, the stick and ground ill suit together, but the fault is in the stick. In this case thou must not strive to bring the even ground to the crooked stick, but bow the crooked stick even with the ground: So it is between God's will and ours, there is a discrepancy and jarring betwixt them, but where is the fault, not in the will of God, but in our crooked and corrupt affections: in which case, we must not seek to bring Gods will unto ours, but be contented to rectify and order the crookedness of our will by the rectitude and Sanctity of the will of God, which must be the rule of our wills; for which cause we pray, Thy will be done, etc.  
Now this will of God is opposed to three other wills 
Will of God opposed by three other wills. 1  which be in the world: First, the Devil hath a will, which is ever a crossing the will of God. God would have us do one thing, and the devil would have us do another. If once the will of God be known, by and by, it is easy to know the Devil's will, because it stands in a mere contrariety and opposition to the will of God.  
Object. If any man object and say, I hope there is no man so wicked as to do the will of the Devil..  
Ans. I answer, it should be so; yet through corruption of nature, we are all naturally made to obey the will of the Devil, more than the will of God. Adam, we see, when the will of God, and the will of the Devil hung up in an equal balance by him, how soon was he ready to be guided by the Devil, rather than to obey the will of God. And so the best of us, howsoever we pray daily, Thy will be done; yet what a stir have we to bring our hearts unto it, how gladly would we take a contrary course if we might, and have Gods will another way of our own?  
Object. ay, but may some say, if there be such danger in the Devil's will, how shall it be known and avoided?  
Ans. I answer, very readily and easily, and that by example: if a man tell a lie, whose will is it? not the will of God, for he saith, Put away lying. But the will of the 
Ephes. 4. 25.  Devil is lying, as it said of Ananias, Act. 5. 3. Why 
Act. 5. 3.  hath Satan filled thine heart to lie? So it is of swearing & other profaneness, which is not the will of God but the will of the Devil. The like we have, Hebr. 12. 16. 
Hebr. 12. 16.  Let there be no profane person, as Esau, amongst you, etc. and so in all the rest. So long therefore as we live in our sins against conscience, and will not repent of them and amend our lives, so long as we be thus given over to wickedness, our wills stand in subjection to the will of the Devil: as Christ said to the jews, Yeeare 
john 8. 44.  of your Father the Devil: So he who doth the works of the Devil, without doubt is at his subjection; this is the first thing we pray against, that we may not do the will of the Devil.  
Secondly, There is a will of the flesh, as the Apostle calls it, Ephes. 2. 3. The fulfilling the will of the flesh. Against 
2 Ephes. 2. 3.  this will we pray also, and that we may be enabled to bring our will in subjection to the will of God: for which there be two main reasons; Reason 1 First, because our own will is most crooked and corrupt, until God renew it; for the will of man unrenued, doth extraordinarily resist the will of God. As the rebellious jews said, jerem. 44. 16. The word that thou hast spoken unto 
jerem. 44. 16.  us in the Name of the Lord, we will not hear of it of thee. So john 5. 40. Christ complains of the jews: But 
john 5. 40.  you will not come to me, that ye might have life. And Psal. 36. all the Psalms show so much, so that the will of man is apparently rebellious, till God alter and change it by the power of grace. Therefore we pray that our will may be overmastred by the power of grace, so as to submit to Gods will. Secondly, because Gods will is always better than our will. Adam would needs have his own will in eating of the forbidden fruit, but I pray you whose will was the better? Reason. God's will said, Thou shalt not eat: but man's will would needs eat. Now (considering the curses which came after) any fool can tell which was the better. The Mariners, Act. 27. 1●. would needs have their own will, when 
Acts 27. 12.  they might have been in a safe harbour and sure Haven, they would needs put forth to Sea, well they did 
Mariners.  so, but what was the end thereof? they all suffered shipwreck and hardly escaped with their lives, though Paul told them of the danger: so is it with us, for the most part we will have our own wills, though we miscarry in our courses: and then we are fain to tell you (as Paul did the Mariners) O my brethren, you should have harkened unto the Lord, and obeyed and kept close unto him, and so have shunned this loss,  
Thirdly, There is the will of the world, which is still opposite to the will of God; for when the world wills us such and such things, commonly God wils the contrary: therefore we must try and approve of nothing further than it agrees with the will of God: so that when any thing is determined or wished for, let us have a care to the warrant & lawfulness of it. The Devils in the Gospel, you see, are charged to speak no more of the name of jesus, because it was not the will of God. So Peter and John answered boldly to the Jews, Whether 
Acts 4. 19  it be right in the sight of God to obey you rather than God, judge you. So the three children commanded to fall down before Nabushadnezars' golden Image, answered likewise: Be it known to thee, O King! that we will not serve thy gods, nor worship the golden image which thou hast set up. So that I say, whatsoever the will of man commands, we must always look to the will of God, and hold ourselves unto it, as the only rule of all our actions and courses: Thus when we pray, Thy will be done, it is in opposition to these three wills.  

1 The false and wicked will of the Devil.  
2 The corrupt and crooked will of the Flesh.  
3 The perverse and abusing will of the World.   
So a true Christian in all estates ought to pray, Lord grant that I may not guide myself by these wills, but that I may be always ready to be directed by thy will: And so I have done with the first point, Thy will be done.  

2 Thing, what will of God must be done.  The second thing to be observed in this Petition, is, What will of God must be done? Not the secret will, but the revealed will of God in his Word; for herein the Devil useth great art and cunning, contrary to Gods will to buzz in men's heads, many intricate and secret things, under the colour of art and deep necessary knowledge, leaving the principal matters and main points. But we must know, that it is the revealed will of God, not his secret will must be the rule of our lives. As God speaks to Moses, Deut. 12. ult. You shall do 
Deut. 12. ult. Psal. 119. 105.  only that I command you. And Psal. 119. 105. It is said by the Prophet, Thy Word is a lantern to my feet, and a light to my paths. Thus whatsoever the secret will of GOD be; let us always hold to that will of GOD revealed in his Word: doing as Mariners when they 
Mariners.  are at Sea, who when they have no direction to sail by, cast up their eyes to heaven, and are altogether directed by the Polestar: So must we do in all our 
Polestar.  actions, think of no other guide or direction, but the bright star of the holy Word of God, which will safely conduct us to the heavenly City. Wherefore, because this will and Word of God, must still be looked upon as our Compass, let us labour to know it, and be acquainted with it, that we may be fitted to be advised by it. To this purpose Christ saith, john 5. 39 Search the Scriptures for they are they which testify of me: Unto 
john 5. 39  which Saint Paul addeth, That they are able to make us wise unto salvation: and josh. 1. 8. he saith, Let not 
josh. 1. 8.  this book of the Law depart out of thy mouth, but meditate therein day and night, etc. Most men, you see, will have a book of Statutes in their houses, and if they be to do any great matter, they will do nothing before they 
Statute book.  look on their book; even so, because the Bible is the Book of God's Statutes, the best men should get this book into their houses and read it themselves, or get others to read for them, that thereby they may first know the will of God, and then practise to perform it. Whereby you see what a great fault it is amongst us, that such a Christian duty is so much neglected. Therefore let us labour to correct this corruption in ourselves, and so pray that we may do the will of God: first, labouring to know it, and afterwards putting it in practice. Now, as depending upon this,  
There are four special wills which God requires in his Word.  
It is the will of God that we should be penitent for our sins: to which end God speaks by the Prophet Ezekiel, As I live, saith the Lord God, I desire not the death 
Ezek. 33. 11.  of a sinner, but that the wicked turn from his way and live, etc. So 2 Pet. 3 9 It is said, God is patient towards us, 
2 Pet. 3. 9  and would have no man to perish, but that all men should come unto repentance: so you see it is the will of God that we should repent us of our sins, that how soever we cannot do our duty, live as we should, yet always to grieve at our hearts, be wounded in our souls, that we have offended God, and cannot do as we ought. They say that wounds which bleed, will the sooner 
Bleeding wounds.  heal, but when a man hath a grievous wound, and does not bleed, there does usually great danger follow. So it is in a wounded conscience which bleeds: when we are sorrowful, lamenting, weeping, mourning, and meditating of our sins, than comfort follows, but when no remorse or repentance follows for sins which offend God, this is very dangerous.  
Secondly, It is the will of God that we believe in Christ: 
2 1 john 5. 23.  As 1 john 5. 23. This is the Commandment, that we believe in the Name of his Son jesus Christ. For though we be sinners, and infinitely guilty in ourselves, yet it is the will of God, that we should lay hold upon the promises of Grace, and embrace life and salvation offered unto us in the person of his dear Son. Men in a shipwreck, be glad to lay hold on any thing that may bring them to the shore; so must we do in the dangerous shipwreck of our souls, cast both our arms 
Shipwreck.  about jesus Christ crucified, and killed, that he may bring us safely to our heavenly Country.  
Thirdly, It is the will of God that we should live a sanctified, and a heavenly life, here in this world. As 1 Thes. 4. 3. This is the will of God, even our sanctification: for because he is willing to come amongst us, and remain with us, he would have us forsake our sins, and keep both body and soul, as a pure Temple for his holy Spirit to dwell in; for if Balteshazzar was so severely punished for abusing the vessels of the Temple, dedicate unto GOD: what shall we be, if we defile and contaminate the Temple of the Holy Ghost.  
Fourthly, It is the will of God that we bear patiently and quietly, all the crosses and troubles that God sends us: as Peter says, It is better (if the will of God be so) that ye suffer for welldoing, then for evill-doing. And so because this is also a part of the will of God, compose yourselves quietly and meekly to undergo the troubles and crosses that God sends.  
Thus Christ prays, Luke 22. 42. Let this Cup pass 
Luke 22. 42.  from me, nevertheless, not my will but thy will be done. So saith David, in that great cross of his chase from the Crown: Behold, here am I, let him do unto me what seemeth good in his eyes. So when we pray (Thy will be done) the special care is to consider of these four things: which if we pray for, let us labour by all means to perform the same; for what a strange thing is this for a man to come before GOD in prayer, to lift up his hands and eyes unto heaven, entreating that God will may be done, and yet have no care to do it, being unwilling to repent of sins, and to lay hold on the promises of Christ? to which purpose it was a weighty speech of a learned man: We may as well spit upon CHRIST, buffet Him, beat Him with rods, bow before Him, with cursed mocking, say, Hail King of the jews, etc. as kneel in His Church, in our Pew, and say (Thy will be done) and yet never have any care to do it; but grieve God with our sins add wickedness to wickedness, day by day, never thinking of reconciling ourselves, and examining our hearts and consciences, toreformation and newness of life.  
The third general part of this Petition, is: In what 
3 General thing in the Petition.  manner we must do the will of God? You see we pray that we may do it in Earth, as they do it in Heaven, that is as the Angels and blessed Spirits do it which are in the presence of GOD, and the reason of this is, because (as we have heard before in all duties) the manner of a thing (in regard of grateful acceptation) is as much as the thing itself.  
As if one build a man a house, yet if he do not build 
House.  it to the mind of the owner, if it be too high or too low, too wide, flat, or such like, he thinks all his charges lost.  
So if one plough a field, what is all his labour and 
Field Ploughed.  pains, if it be not to the will of his Master? So in holy duties, howsoever we do the will of God, yet if we do it not in such and such manner as God prescribeth, he will not accept it. Yea, Schoolmen say, that the 
Modus rei cadi● subpraecepto.  ground of this is, because The manner of the thing is as well commanded as the thing itself. So Jeremy, Cursed be he who doth the work of the Lord negligently. Though it be the work of God, yet cursed is he, yea, (so much the more) if he do it negligently, not in such sort as he should.  
It is said of Noah to his praise, that he not only did all things, but also in the very same sort and manner as the Lord had commanded. Moses was commanded 
Heb. 8. 5.  to do all things according to the pattern showed him in the Mount, this is that we pray for in the last clause of this Petition.  
In which two things are especially to be considered.  

1 Why the Lord fetcheth us a Pattern from Heaven, and not rather from good men in this world?  
2 How, and in what manner the Angels do the will of God?   
Concerning the first, There are four special Reasons of it, why the Lord fetches us a Pattern from heaven, rather than from Earth.  
First, Because a rare example doth most move us. Few examples in this world be rare, and those few that be, are so darkened and clouded with contrary examples, that they hardly move us. To this effect David saith, The Lord looked from Heaven, and saw, that none did good, no not one. So Isa. 64. 6, 7. the Prophet brings in the 
Psal. 14. 12. Isa. 64. 6, 7.  people confessing, We have all been as an unclean thing, and our Righteousness is as filthy clouts, etc. And he concludes, for there is none that stirreth up himself to call upon thee. Yea, also of this Saint Paul complains, affirmatively, Philip. 2. 2. For all seek their own, and not 
Philip. 2. 2.  that which is jesus Christ's: So because there is such a rarity of good examples in this world, therefore our Saviour Christ sends us as far as Heaven, to take our example from thence: as Mariners on the Sea, who are 
Mariners.  always guided by the Stars, because they want in the Sea firm marks to direct them home to their own Country. So must we do, because we want firm and sure examples in this world, to raise up our thoughts by into heaven and mount us beyond the clouds: we must take our pattern from those blessed Spirits and powers that continually do serve in the presence of God.  
The second is, because those few examples that are in the world, be not pure and perfect, but have their defects. Saint Paul (as I have said) likeneth the examples of holy men, to the cloud that led the people out of Egypt, which had two parts, one bright, another dark, somewhat to be followed, somewhat to be declined. Now because the corruption of our nature is such, that we are more prone to imitate evil then good, to follow David in his sins, rather than in his tears, to follow Peter in denial of Christ, rather than in his repentance, therefore to help this, our Saviour Christ directs us to the example of holy Angels which be pure and perfect.  
Thirdly, Because these earthly examples be but of men terrestrial, like unto ourselves. But Angels be the most noble spirits of God, the glory and beauty of all creatures: so that the direction is forcible; If Angels elevated and lifted up to such a high degree, be always ready and willing to do the will of God, then much more we that be men much meaner and lower than they be. Saint Paul tells us, that God when he bringeth his first begotten Son into the world, he saith, Let all 
Heb. 1. 6.  the Angels of God worship him: why gives he such a charge unto Angels? was there any doubt, but that the Angels were ready to stoop and do service to the Son of God? The answer must be, that it was especially, to raise up men to do the like: that if the most noble spirits of God, fall and sink down at the feet of Christ, then much more, we that be but dust and ashes, wormsmeat, and wretched men, must be still ready to fall before him, and to do him service. Thus our blessed Saviour in this place, shows how prompt and ready the holy Angels be to do the will of God, and therefore doth the more incite and stir us up to be like them.  
Fourthly, That we may make our conversation heavenly, while we be upon earth; That though our bodies be here upon ground, yet that we might converse above the Stars, amongst Angels and Archangels, and all the blessed spirits continually attending to do Gods will. According as Saint Paul speaks, Phil. 3. 20 But our conversation is in heaven, from whence also we look for 
Phil. 3. 20.  a Saviour, even the Lord jesus Christ, etc. And of men thus elevated, he says, Ephes. 2. 19 Now therefore we are no more strangers and foreigners, but Citizens with the 
Ephes. 2. 19  Saints, and of the household of God. Thus, as I say, though we live upon earth, yet in affection, we must labour to be joined to this heavenly troop of Celestial and blessed Spirits, which attend to do the will of God.  
The next thing to be considered, is; How the Angels 
How the, Angels do Gods will.  do the will of God? and in what manner: for seeing Christ hath set them for our example, it is good for us to know what altitude and height we must aspire to, and aim at, though we be not able to reach it. Now there be many ways for our imitation, wherein Angels perform the will of God.  
First, They do the will of God in purity of affection; not for any by-reasons or respects, but in sincere obedience only, because it is the will of God; as it is said by the Prophet David, Psal. 103. 20. Ye Angels that excel in strength, that do his commandments in obeying the voice of his word etc. So must we perform the will of 
Psal. 103. 20.  God in purity of affection, because it is the will of God; only desiring to please him in doing thereof. Thus Saint Paul's exhortation is, Ephes. 6. 6 That we do the will of God from the heart. And Psal. 119 56. saith the 
Psal. 119. 56.  Prophet, This I had because I kept thy Precepts. So our care must be to do that which he commands in soundness of heart, without any worldly respects. Many times, indeed, men do the will of God, but it is not out of any purity of affection to Gods will, but because it is for their own profit, and brings them worldly ease, false comfort or some other respects, as Pharaoh, who would let the people go, not in any obedience unto God, or because God had commanded it, but in hope of his own ease. The like of Abner, 2 Sam. 3. Who thought to 
2 Sam. 3.  establish the Kingdom to David, not in obedience to God, but to maintain his own greatness and power, and out of private revenge upon others.  
Secondly, Angels do the will of God with readiness, never disputing or reasoning upon the matter, but as soon as they understand it to be the pleasure of God and his will, by and by, they are ready to perform it. So Ezek. 9 7. As soon as the Angels had their charge, 
Ezek. 9 7. Dan. 8. 16.  by and by they went forth to perform it. And Daniel 8 16. No sooner did the voice command Gabriel to make the man understand the vision, but he came and stood near unto him. So must we do, never to dispute or debate the matter, pretending excuses, but as soon as we know his will, by and by address ourselves to perform it. So did Peter, Luke 5. 5. When he was 
Luke 5. 5.  commanded to let down his net, and you know the success, they were scarce able to pull in the net, for the multitude of fishes. So the Governors' servants, John 
john 2. 7.  2. 7. When Christ bid them fill the pots with water, (which he turned into wine) never reasoned nor disputed upon it, but did as they were commanded. So Psal. 18. 44. It is foretold of that change to be wrought by Christ: As soon as they hear of me, they shall obey me. 
Psal. 18. 44.  Thus must we address ourselves to do the will of God, with all readiness in every thing. But if we examine ourselves, we shall find such a strange backwardness and reluctation in our hearts; how unwilling be we to come to this duty, what ado hath the Lord with us, as is wonderful, ere we can be brought to learn this lesson: how oft do we fly off and yield to sense and reason? Well, we must learn to see, dislike and pray against this untowardness in ourselves and that GOD would give us more true judgement and understanding, with cheerful willingness to do what he commands us.  
Thirdly, Angels do the will of God with delectation; that is, take singular delight and comfort in doing of it, so must we endeavour to do it with delight and joy; like as Christ speaks of Himself, john 4. 34. My meat is to do the will of him that sent me, and finish his work. 
john 4. 34.  And it must not be grievous in Abraham's sight for the 
Gen. 21. 12.  Child and the Bondwoman to be turned out of doors. So we must not think it enough to do good duties, but also look that we have special delight in doing of them; as David professes, Psal. 119. 16. I will delight 
Psal. 119. 16.  myself in thy statutes, etc. And Psal. 4. 7. Thou hast 
Psal. 4. 7.  put gladness in my heart, more than in the time when their corn and their wine increased. But now this is our sin, that though in many things we are content to obey God and to do his will, yet we do it with so little delight or spiritual joy, with such irksomeness, tediousness, and unwillingness, that we endanger all the grace of our well-doing. In this case it fares with us, as it did with Ezekiel, who saith of himself: that he went in the bitterness and heat of his spirit. So, 
Ezek. 3. 14.  though we are contented to go, that is, to do as God wils, yet it is with that repining and backwardness, that it looseth the benefit of the action.  
Again, The Angels with earnestness and intentivenesse do the will of God; they do not freeze in their business; but bend all their strength about it. So Dan. 9 21. 
Dan. 9 21.  says, The Angel came swiftly flying unto me; so must we do the will of God, not coldly and idly, but with all our intention and power; yea, this should also move us, in that this is the commandment of the lord Thou shalt love the Lord, with all thy heart, with all thy 
Deut. 6.  soul, and with all thy might. Thus much also David confesses, Psal. 119. 4 Thou hast commanded us to keep thy 
Psal. 119. 4.  precepts diligently. Many indeed do the will of God in show, but coldly, loosely, lazily, with dead affections, there is no life in their obedience, nor spirit in their prayers, how then can they think that God will accept of them. He that strikes upon a little Viol, and would 
Sound Viol.  know whether it be sound or not, hearkens to the sound, for if it give but a dull sound, If the ringing be not shrill, he knows that there is some crack or flaw in it: So it is with us in our obedience, when we give but a dead sound, be not shrill, full of spirit and life; and when good duties come but slack and coldly from us, certainly we have some dangerous crack and flaw within us, against which we must pray and seek for reformation.  
Fiftly, They do the will of God with constancy and continuance; not at one time, and neglect it at another, but they are always ready and serviceable. So must we be ready to do at all times, and in all places. As David prays, Psal. 119. 33. Teach me, O Lord, the way 
Psal. 119. 33 Psal. 44. 18.  of thy statutes, and I shall keep it unto the end. So Psal. 44 18. the Church professes, Our heart is not turned back, neither have our steps declined from thy way. And Luke 
Luke 1. 75.  1. 75. It is said we should serve him all the days of our life, in holiness and righteousness. Indeed, for a fit or a spirit we can be content to do so, hear the word, and frame ourselves to some good courses, but to walk on in a constant course, and do the will of God, as well at one time as another, this is hard: for commonly men do by their Religion, as great men do by their retainers 
retainers.  on Feast days, they come up, and are all put in silks and velvets, commanded to attend: but as soon as the time is past, they are sent to the Country again, to sloven it as they did before. Even so do we in our courses of Religion, when a great day comes, a Communion day, or such like; then we get on all our devotion, we are ready to do some service unto GOD, we seem to trim up our affections, and to attend with the best as live the life of the righteous; but as soon as that time is over, by and by we be gone: Lord who hears of us, till there be the like occasion: This is one of our corruptions that we must pray against.  
Sixtly, Angels do the will of God wholly: in integrity, not in one part and neglect an other: but do as it is said of the man who had the Inkhorn, Ezek. 9 11. Lord I have done as thou hast commanded me. So must we not make a conscience of some things, and leave the rest undone, but do all so far as frailty will permit, For all his ways were before me, (saith holy David) and in 
Is●l. 18. 22.  another place. Then shall I not be ashamed, when I have 
Psal. 119. 6.  a regard unto all thy Commandments.  
Here we are to take notice of the common course of the world, for there is no body so vild and wicked, but is content to do some part of the will of God. But when it comes to any straight or narrow search, to let all go, and submit our will to Gods will in all things; Here is that hard trial which makes us fly off. Pharaoh could be contented to do one part of the will of God, to let the people go: but to keep back the women and children: at last he would let all the people go, but not the cattle: therefore Moses tells him, we will not leave so much as a hoof behind. The Lord will have all or nothing; so let us say in our strive against sin, not a hoof must be left behind, not a sin, not a corruption, but all must be hated, forsaken, left off, in God's service and for God's sake.  
Object. Here some may object, How can we come to be so strict, as to do all?  
Ans. I answer, we must endeavour and strive though we cannot come to perfection of obedience; yet such a resolution must be set up to do all, being humbled and sorry that we can do no better.  
Again, we may, and must do this, to abstain from gross sins which dulls the conscience, and deadens it in time: and then for the other frailties accompanying our life; We shall find God a merciful Father (upon our confession) pardoning and passing by all our infirmities: when we endeavour truly to do his will; as here we pray: Thy will be done in earth even as it is in Heaven.   

4. PETITION. Give us this day our daily Bread.  
WHere in before I come to the Petition, I must first speak somewhat of the order. Having in the three former Petitions, prayed for the glory of God, we are here taught to pray for our own good, that God would give us all things needful for this life: by which order of the Petitions, our Saviour Christ would teach us two things.  

1 To Order,  
2 To moderate our care in the things of this life.   
For the first, touching the ordering of our care, for 
1 To order ou● care.  things of this life. Religion doth not exclude all care for ourselves, but only to bring it in due order, that we may go the right way to speed. First, caring for those things which belong unto the Lord, than afterwards providing for such as belong unto ourselves. We may seek our daily Bread, but we must seek it in due order, we may not seek it before God's glory, God's Kingdom, Gods will, but first the one, and then the other. Questionless, the thinking of our daily Bread, is not unlawful, yea, every thing belonging to this temporary life, may be looked after: but first God's glory must weigh down all, as Christ's Counsel is, Matth. 6. 33. 
Matth 6. 33.  First. seek the Kingdom of God and his righteousness, and all other things shall be administered unto you. So Christ saith to Martha, Luke 10. 42. One thing is needful, 
Luke 10. 42.  God must have the first place. We read that Abraham's servant, when there was meat set before him, would 
Abraham's servant.  not eat till he had done his Master's business, which he came for: and when he had once dispatched that, than the Text saith, He did eat and drink. So must we do in the business we come for, concerning the glory of God, the Kingdom of God, etc. When we have done that, we may rest with the better conscience, and look unto ourselves for our daily Bread, and ordinary comforts of this life.  
But the world are quite contrary, they begin with the care of themselves, their own delights, ease, and pleasures: and then if any overpius remain, or have any spare time, they can be content to look out a little for the glory of God. But you see our Saviour Christ would here rectify our thoughts, and order our care in these things.  

2 To moderate our care.  Secondly. To moderate our care; that we do not desire our daily Bread in any sort rashly, but only with subordination to the best things, so far forth as may stand with the glory of God, the Kingdom of Christ, and the doing of his will: and so far forth as these temporary things may be a furtherance and a help unto those better things. As a man wanting water to 
Water to a Mill.  drive a Mill, must not too greedily open too many Springs and Sluices, for fear of glutting and damning it up: So must it be with our wants in this world; for an overhasty desire and endeavour to satisfy them may quickly drown up our care for spiritual graces, not caring what becomes of the glory of God, so we may enjoy our base contentments. Wherefore our Saviour shows that the care of these earthly things, must be with subordination to God's glory. 
Why we pray for daily bread before remission of sins.   
Another point to be considered, is, why we first pray for our daily Bread, and afterwards for the pardon of our sins? for in all reason, one should think that the pardoning of sins, being most necessary should be first, and then the other? I answer, there are two Reasons of it.  
Reason 1 First, Christ condescended herein to our weakness, and would graciously, first dispatch us of our worldly care, and fear of wants, that having earthly things supplied, we might have the more leisure to attend and be better prepared for the heavenly. Because many times we are so disturbed and encumbered about earthly things, that we have little care for heavenly thoughts, which in that estate be unwelcome unto us, having but bad entertainment.  
As the Woman of Samaria was so troubled about the Fountain water, john 4. 10. as she could hardly 
john 4. 10.  hearken to conceive of the water of life which Christ spoke of. And as the children of Israel harkened not unto Moses, by reason of the anguish of their spirits, so it is with us in our troubled thoughts, for the things of this life. Wherefore our Lord having a regard to this our weakness, would first rid us of the care of these earthly things, that we might with the more care and attention, apply ourselves to heavenly.  
Reason 2 A second Reason is, That by experience of the smaller things, we might climb up to the hope of greater. For at first, men be not easily persuaded of the Remission of sins, and high Mysteries of eternal happiness, but must be brought to it by steps and degrees. Therefore our Saviour worketh upon us in this place with a secret wisdom, that by finding God to be good unto us, in food and raiment, the things of this life, we might learn to rest and rely upon him for a better life to come, for it is a sure thing, that he who will not trust unto God for meat and drink, and such like, will not trust him for the salvation of his soul, and he that thinks that GOD will stand with him for a piece of Bread, will never believe that God will give him pardon of his sins, and heavenly glory; Christ therefore would have us begin at the smaller, that finding the Lord favourable and friendly in these lesser things, we may be drawn to conceive, that he will be as graciously inclined in greater matters. As a man that would try a vessel; first, he puts water into it, and such mean 
Vessel tried.  liquor; And than if it hold water well, he is the more bold to trust it with Wine, or Rosa-solis, and the like. So when we find God to be good unto us, in the meaner things of this life, this makes us the more bold to rely and rest upon him for greater things belonging to eternal salvation.  
Now to come to the Petition itself, therein are diverse particulars to be considered.  

1 What it is that we pray for? (Bread.)  
2 Of whom we ask it? (Of God.) Lord do thou give it, meaning if God do not give it, we shall never have it.  
3 By what right? (Of Free-gift) we do not deserve it, but pray, do thou give it us good Lord.  
4 What quantity of Bread we pray for? (Daily Bread) only so much as is sufficient to sustain us for a day.  
5 Whose Bread we pray for? (Our own) not bread of others.  
6 For whom we ask? (For ourselves and others.)  
7 For how long time? (Only for a day.)   
(Give us this day our daily Bread.) Concerning the first thing we ask, Bread: herein we are to consider.  

1 The Extent of the Term,  
2 The Limitation of it.   
First, for the Extension of the Term, by Bread our Saviour Christ doth not mean, that God should give us bare bread and nothing else. But by Bread, he means all things else, as needful to man's life, as Bread is, so that whatsoever is comfortable and helpful to the life of man is here covered under the name of Bread, as we see, 2 Sam. 9 7. David said to Mephibosheth, and thou 
2 Sam. 9 〈◊〉,  shalt eat bread continually at my Table; Thereby meaning all things concurring to the comforts of this life. So Isa. 4. 1. We will eat our own bread, and wear our own 
Isa. 4. 1.  garments, etc. That is, live of our own provision, get all things needful for this life. So that by Bread here (as in many places of Scripture) our Saviour Christ means all manner of comforts of this life. For we know that many have bread, yet if they have not other good blessings of God, houses and harbour, fire and water, sleep, health, and rest, they may for all that perish: therefore when we pray for bread, we pray that the Lord will give us whatsoever is needful to sustain our weak and frail life in this world.  
And for the Limitation, we know that bread is a necessary and a needful thing. It is not a frivolous thing of superfluity, that we may well want, but a most necessary thing: wherein our Saviour Christ hath here so bounded our desires to guide them to needful things only, Bread, or that which is as needful as Bread: so that if we once go beyond the compass and reach of bread, If we desire a thing that is not needful, a superfluous thing to nourish vanity and pride: then we may not expect that the Lord will give us that thing which we pray for, because, being not Bread it is out of the compass of the Lords grant: of which the Lord compla●nes, Psal. 78. 18. of his people. And they tempted 
Psal. 78. 18.  God in their heart, by requiring meat for their lusts. So Jam. 4. 3. He tells us why Christians ask and have not: 
jam. 4. 3.  Ye ask and have not, because ye ask amiss, to spend upon your lusts, &c so that our Saviour Christ by limiting us to Bread alone, teacheth us to ask only things needful at the hand of God.  
Object. But why doth the Lord here mention Bread only, and nothing but Bread?  
Ans. I answer, this is to teach us, that if God give us nothing but Bread only, yet we must be contented; If God give more, we must be more thankful, but if the Lord abridge our diet and bring it to bread only that is to so much as will ma●ntaine life and soul together, (as we say) yet we must be contented, because we have as much as we pray for. So Ia●kobs practise and prayer was, Gen. 28. 20. And will give me bread to eat, and 
Gen. 28. 20.  clothes to put on; as the Apostle wils us, 1 Tim. 6. 8. When we have food and raiment let us therewith be contented, 
2 Tim. 6. 8.  all joining here with Christ's precept for our direction.  
Secondly, We ask it of God, Lord do thou give us our Bread, where in we are to take notice of two things.  

1 Of our duty, that we seek for Bread no where, but at the hands of God.  
2 Of our weakness and frailty, that have nothing of ourselves, but what God gives us.   
Concerning the first, we have many examples in Scripture, to teach us to lift up our eyes and hearts to heaven in prayer, looking for nothing elsewhere: that belongs to the comforts of this life. For saith David, Psal. 136. 25. It is he which giveth food to all flesh. So 
Psal. 136. 2●. Psal. 145. 15.  Psal. 145. 15. The eyes of all wait upon thee, and thou givest them meat in due season: Thus all good things are to be sought for from God. What a wretchedness is then amongst men of this world, and grievous sin, when they have any sickness lameness, strange diseases, or unlooked for accidents, they do not seek God for their daily Bread, or mitigation of those things by prayer, or humbling themselves before God: but run to Soreerers, and Witches, and unlawful means, as though the Devil were more merciful than God, or Hell more ready to afford them comfort then Heaven: O the end of such is fearful, as that of Saul, whom the 
1 Chron. 10. 13.  Lord is said to have killed, because he asked counsel at a familiar spirit. Some other examples there be to this purpose, but I pass them. But the sum is; as we must beg all good things from God, so learn we, though the Lord do not by and by give us, yet to tarry his leisure, and not to repine or murmur at any thing Moreover, we must always acknowledge, that all the bread we have, (though our cup do overflow) comes from God, we have no bit of bread, not the least comfort we have, but all comes from him unto us; as David confesses, Ps. 23. 5. Thou dost prepare a table before me; and again, He filled the hungry soul with goodness. Thus as all Rivers come from the Sea, and in all Countries discharge themselves into the Sea again: So all blessings 
River's Sea running.  come from God, and must return to him again, with thanks and acknowledgement.  
In the next place, we are to take notice of our own weakness and frailty, that we are not able to supply one bit of bread into ourselves, with all our wit, wisdom, skill and cunning prayers, and labour, unless God do give it. The Devil persuaded our first Parents, by disobeying the Lord God, that they should be as gods: but now we may see what goodly gods we are, that we 
See for this, August S●rm. 43 D● plenitudine Dei.  be not able to supply one bit of bread unto ourselves, with all our cunning and skill, unless God give it, and provide it out of the treasury and rich store▪ house of his goodness and mercy. All I say is, to set out the state and condition of the very best of us in this world though we carry ourselves never so high, yet we are not able to put a bit of bread in our mouths, unless God give it, for every bit we receive is of God, though we impute it to our own industry and policy.  
Quest. here ariseth a question, Why we do pray for Bread, seeing the most of us have bread enough already in our store, and houses.  
Ans. To which I answer, there are two things to be considered in Bread.  

1 The substance or quantity of Bread.  
2 The virtue and power thereof   
Which the Scripture terms the staff of Bread: as Isa. 3. 1. He threatens to break the staff of bread. Now 
Isa 3. 1.  though we have the substance, yet if we have not the staff of bread with the power, we are never the better, for without God's blessing, there will be no more feeding and nourishing in it, then of a very stone, yea, as good take a mouthful of gravel, as a mouthful of bread without God's blessing upon it; otherwise wrath attends it, as Psal 136. 15. it is said, so He gave them their desire, but withal he sent leanness into their souls. And so, though we have bread yet we must pray GOD to bless it unto us, or else we shall be never the better for it. This is a point which most of the world know not, they think that if they have bread in their houses, and tables, all is safe they need not pray to God for Bread. But if we would consider that all these things come to nothing, unless the Lord afford a blessing unto it, and breathe upon them with sweetness from his mouth, this would make us do our duty, and pray heartily unto God to bless our bread, and to give it.  
Thirdly, By what right we demand our bread? we do not challenge it of duty, or right, but pray that God would give it of his free goodness and grace: so that herein we profess our own sinfulness and guiltiness to be such, in regard of sin, that we be not worthy of one drop of drink, or bit of bread, nor can by any means procure it to ourselves. For every day by our sins we forfeit all we have to God: dispossess ourselves of all right and title to that, or the least and meanest blessing of this life; therefore unless God do give it, and release us of the forfeit, and admit us into favour, we be but intruders upon his blessings, which teacheth us two things.  
First, that seeing we be worthy of nothing, we therefore acknowledge the Lords goodness and mercy in it: that we have great and many blessing (who yet if we have but a bit of bread, enjoy more than we deserve, and a great deal more than we can challenge) be not therefore forgetful of this blessing, but confess from whence it comes: with good Jaakob, Gen. 32. 10. I am 
Gen. 32. 10. 2 Sam. 7. 8.  not worthy of the least of all thy mercies. So David, 2 Sam. 7. 8. Who am I, O Lord God, and what is my house, that thou hast brought me hitherto: Thus must we do considering our great unworthiness.  
If we be not worthy of a piece of bread, then much less of the joys of Heaven: for if we cannot deserve our bread at the hands of God, much less can we be able to deserve everlasting life.  
The Papists think they can deserve with their works, and so make themselves worthy of heavenly glory, God not giving it as a gift, but as their just wages and hire. But our Saviour Christ shows that God doth give us our daily Bread freely; yea, and therefore shows that God doth much more freely give us Heaven: as Rom. 6. 23. But the gift of God is eternal life 
Rom. 6. 23.  through jesus Christ our Lord. Away therefore with the Pride of the Papists that dare challenge Heaven as a due.  
Fourthly, How much Bread we pray for? (Daily Bread) so much only as may be sufficient, we do not pray for an excessive quantity of bread but we pray to the Lord to give us so much as is needful, fit to sustain our weak and sinful nature. The children of Israel desired meat for their lust, not their hunger; and when they had it, enjoyed it not, but the wrath of God came upon them, therefore we must take notice of this, and learn to moderate our desires, to desire only so much as is sufficient for use, and no more, as jaacob does. Gen. 28. 20. If thou wilt be with me and keep me in the way that 
Gen. 28. 20.  I go, and will give me b●●ad to eat and raiment to put on; So Agur, Pro. 30. 8. Remove far from me vanity and lies, give me neither poverty nor riches: Feed me with food 
Prou. 30. 8.  convenient for me. Thus there must be a holy moderation of these things. Chrysostome saith well, Ships that be lightly burdened, easily pass through the Seas, and are many 
Ships.  times without dangers, but they that be over-laden, are ready to sink upon every storm. So it is when men moderate themselves in the things of this life, they pass through this life with less danger: are the ●itter and more contented to go home to their heavenly country. But when ●hey overlad the ship of their bodies, taking in more than they can carry: enjoy more than they can tell how to dispose of, they are ready to sink, and to cast away all their precious Merchandise. Therefore let us pray to God to give us sufficient bread and no more.  
O the corruptions of our life, what excess, is now crept into this world? men are not content with great matters, but must abound even to exceed others, nay, we never cease till we have wrested all out of other men's hands, got all the money out of their purses, all the goods in their houses: but take heed of this: low Meadows or Marshes, when they came to be overflown, 
Low Meadows overflown.  and the water to stand in them, breed nothing but Frogs and Toads, that continually creep and annoy them. So it is with our hearts, how soever otherwise fruitful and capable of some goodness, yet if once they come to be overflown with covetous desires, and grow muddy and myery, as standing pools, they will breed nothing but frogs and filthy lusts, sins that croak and cry to annoy and terrify us. Now because by Bread (as you have heard) we understand all things needful for the sustentation of this life, we must learn also not only to refrain our diet, but to keep a moderation in all things appertaining to this life, and hold ourselves close to good order and temperate sobriety that our desires be not like a sea which hath no bounds nor bottom. Esau (though a profane man) could say, I have enough my brother; but our corruption is otherwise, 
Esa●.  we cannot be contented with any measure, whatsoever we have is not sufficient: Nay, though we have enough yet still we desire more and more, we can never be filled. The Lord complains of this, Isa. 5. 3. Woe 
Isa. 5. 3. Habak. 2. 5.  be unto them that join house to house, etc. And H●bakk 2. 5. He paints out a proud man that never keepeth at home, who enlargeth his desire as Hell▪ and is as death, and cannot be satisfied, but gather●th unto himself all Nations. So Sa●nt Bazill 〈◊〉 treating of a covetous man, saith, That he never ceaseth day nor night, nothing satisfi●th him, no boun●… takes hold of all, and turns all into it se●… 
●…  small beginnings by l●ttle an●… at length, with force and vi●… their banks, but bear down whatsoever 〈◊〉 〈◊〉 with▪ So it is with the covetous men, etc. But we must learn to repress this affection in ourselves, and pray to God for an orderly moderation in all things. One saith well, That acovetous man is like a Mole, digging and labouring, when all that he hath digged, he gets upon his shoulders: So 
Covetous man.  whatsoever such men have got, it lies heavy upon their conscience, puts them in pain: and becomes a heavy load for them to carry unto the Throne of judgement. And as Mice besmeared with Birdlime, creep up and 
Mico.  down, gathering a great deal of dust and filth, or other fit matter to burn: and so lighting on any fit occasion are undone by their own doings, so it is with a number of men in this world, they scratch and scrape, and when all is done, it is but sticks and straws which they gather, to increase the fire of their own condemnation everlastingly.  
There is yet one thing more to be considered in this matter, a point worthy the noting. That whereas we pray for a quantity of Bread, yet we do not determine how much. We do not say, Lord give us so much and so much bread, to teach us all to leave the particulars to the Lord, we pray to be contented with that which He in his wisdom doth determine. A man may indent with a friend, as the man in the Gospel: Lend me five loaves: but none of us may indent with 
Indenting.  God, but refer all to his assignation and appointment. As a man making challenge to a field, yet is contented to refer the matter to friends, and stand to their award: so much the rather, if they be just and wise, how much more ought we to submit all unto God.  
The fifth thing is, Whose bread we pray for? Our own bread, not the bread of others, but we pray to God to give us our own bread. Now our own bread is that we have faithfully and honestly laboured for in our Calling, well got by lawful means, and no more. This is that which the Lord promiseth as a blessing unto his people, Psal. 128. 2. That they shall eat the labour of 
Psal. 128. 2.  their hands, Thus the Apostle, 2 Thess. 3. 12. Commands 
2 Thess. 3. 12.  every one to work with quiernesse, and eat their own bread; so that there are two kinds of Bread unlawful.  

1 The bread of idleness.  
2 Bread of the fatherless and wickedness.   
The first is, when a man hath no Calling, no employment, no ability to do business, and yet is idle, mispending his time, and is careless of himself, this man doth not eat his own bread, because he doth nothing to make it his own, etc.  
Secondly, the Bread of wickedness and of the Fatherless, when a man doth by oppression, deceit, cozenage, and such like, eat up the Bread of others, yea bread of the Fatherless, and of the poor, and of the honest; this also is none of his own bread, and so cannot be eaten with peace of conscience; therefore let us look to eat of our own.  
The Devil came to Christ in his hunger, and would 
Matth. 4.  have had him turn stones into bread, he could not 
Stones.  prevail with Christ, but he doth with many men. Indeed when men get bread by unlawful means, by lying, cozening, deceit, etc. then they not depending upon God's providence in lawful means, do turn stones into bread, and take the Devil's counsel, not being ruled by God as they should. We read Isa. 11. 7. In that 
Isa. 11. 7.  great change to be wrought under the Gospel; It is said (amongst other things) The Lyong shall eat straw like the Ox: Meaning, that then where that change is truly wrought, they shall be so far from feeding and ravening upon others (as formerly) that they shall eat straw, be easily pleased: and brought to a better conformity, being contented with mean, & their own things. So a man truly converted and brought into the Kingdom of Christ, will rather eat straw▪ feed meanly, be contented with what God allows him, then by any unlawful means come by his food.  
Thus you see we pray for our own Bread, that we may provide bread orderly for ourselves, and not live upon others, or use unlawful means. The Poets say, that Aelous gave Ulysses all his winds in a box, who 
Ulysses.  when he was asleep, thought it had been gold, and so opening the box, let out the winds, which had like to have lost all their lives, and put them in danger of drowning. So many times it is when men will not be contented with their own; by doing wicked practices, and performing unlawful actions, they raise up storms and tempests against themselves, even many times to put their lives in danger. Therefore let us be contented with our own things.  
Sixtly, For whom we do pray? For others as well as ourselves; (Give us our daily Bread,) which word hath a double relation.  

1 Respectively to that which went before.  
2 To the rest of the members of Christ's body.   
Which is first us that have hallowed thy Name, us that desired thy Kingdom might come into our hearts; us that had care to do thy will, Lord give us our daily Bread: So that this Petition is conditional, as if he should say, Lord if we have done these things, then give us our daily Bread, then feed us, than Lord give us all things needful for our life. But if we have done nothing for thee, than we dare not claim that thou shouldest do any thing for us, for howsoever thou hast promised to do us good, yet we must fear thee, and first Honour thy Name. As Psal. 34. 9 Fear the Lord, ye his Saints, for 
Psal. 34. 9  noehing wanteth to them that fear him. So that first we must obey and please him, ere we may with boldness, use the promises to our comfort: for with what face can we st●nd up and lay claim to God's promises, when we have not performed the conditions, and are not qualified like those parties and persons the promises were made unto? as jehu said to jehoram, when he demanded, Is it peace jehu; what peace (said he) so 
jehu.  long as the whoredoms of thy mother jezebel and her witchcrafts are yet in great number? So may I say, so long as men dishonour God, have no care of his glory, love of his Kingdom, no desire to do his will, how do they look to have their daily Bread, their peace, or things needful for this life.  
A second relation is, To the rest of the members of Christ's body; and so we are taught to pray, not Lord give me; but, Lord give us our daily Bread: So that a Christian man must not regard himself only, but in a fellow-feeling of other men's miseries, he must pray for their wants as well as his own. The covetous man he had rather say, Lord give me Bread, then give us Bread: but the true Christian, extends his care and love unto the whole body of Christ, whereof he himself is a member. As Abraham sitting in his tent door, in the 
Abraham.  cool of the shadow, pitied them which were travelling in the heat, and was ready to refresh them: so it is with every true Christian, they are tenderhearted and have a sympathy with others miseries. So we see in Nature, when the Sun shines upon these inferior bodies, if solid bodies when they reflect their beams 
Sunshining.  they cast their light and heat upon other bodies that are nearest about them: but ifthey be empty and hollow bodies, such as have no solidity, they take all into themselves, and reflect not: So it is in this case, they that be sound Christians only possessed with power of grace, they cannot hold any goodness to themselves, but are ready to reflect it, and make others partakers of it: so must our labour and care be: not be hollow and false, but sincere and true affecting the good of others, as of ourselves.  
The last thing to be observed in this Petition, is, for how long time we pray for bread: But a day only, (Give us this day our daily Bread,) of which there be three Reasons.  
First, To teach us to depend upon God from day to day; because we usually rest not in the present blessings of God upon us, but are ever casting and contributing for the time to come. Therefore our Saviour Christ setteth this down to prevent our carking and caring for the things of this life: for if from day to day the Lord give us bread, we must be contented, and leave all the provision for future times unto the Lord, who gave his own people Bread, but for a day only, Exod. 16. That they might altogether depend upon God's goodness and heavenly care from day to day. The little birds (as we all know) when they have dined, know not where 
Little birds.  to sup, and when they are fed one day, they know not where to feed the next, and yet God provides for them, and if God remember and favour them, much more may we rely upon his care and mercy towards us: persuading ourselves, that he who feeds us to day, will feed us to morrow, this week, next week, this year, next year, and so for ever as we trust in Him.  
Secondly, To teach us to live exceeding carefully, as if our last day were come: for our life is so uncertain and hangs by such a slender thread, that we know not how soon it may be broken and gone, and therefore our Saviour Christ would have us live exceeding carefully and watchfully over ourselves from day to day even to our last.  
The people of Israel we know do eat the Passeover 
Exod. 12. 11. Passeover eating.  with their loins girded, as men ready to depart at a short warning, so must we eat our dinners and suppers, as ready to depart and take leave of this world at all times or whensoever the Lord will have us.  
Thirdly, That every day we may come to God in prayer: to be not a day from him, for if we made our suits before men only, we would attend their leisures, much more must we wait upon God: we may well think when the day is past, our patent is expired, and our grant ended, till we have renewed it again, so that every day (as we have said) we are taught to come to God in prayer, to renew our Patents and grants of blessings, that God may extend his mercy unto us. For it is the corruption of the world, yea, of our course nature, that we would not come unto God once in a month, nay, not in a year, if mere necessity do not drive us. Therefore our Saviour Christ hath stinted this Petition to a day only, that every day we may learn to sue unto God, to have communion with him, in begging the things of this life: that so we might be led the more happily unto those eternal better things of life everlasting: and so to be led by the use of these weak temporary refreshments, to the feeding upon that bread of life, which the Son of man doth give his Saints and servants. So much shall serve for the fourth Petition: come we now to the fifth.   

5. PETITION. And forgive us our debts, as we also forgive our debtors.  
Our Saviour Christ (as we have seen) in the three first Petitions, teacheth us to beg those things tending unto the glory of God, and the means conducing unto the same: and in the three last, to beg for our own good things, tending both to the comfort of this life, and of that to come: as the forgiveness of sins, a sanctified and a holy life, assisted by the power of grace.  
In the former Petition, we have heard on what conditions and how we ought to beg for the good things of this life, which as things necessary, tend especially to the bodily preservation of health and life. Now here in this 5 Petition, we come to the good of eternal life, and this is either the grace of justification in this Petition, or the grace of Sanctification in the next, which yet is no further good, then as we apprehend and bring home the comfort of it. The world in their ignorance do usually say, Who will show us any good? Meaning, a good Lease, Purchase, or bargain, not knowing any good beyond the good of this life: But there is a further good to be aimed at, for holy David proceeds and looks up higher, saying. But Lord lift thou up the light of thy countenance 
Psal. 4.  upon us. Lord let me have the feeling of thy favour, and of the forgiveness of my sins: and grace to live well in thy favour, hating sin, and I shall joy in it as my chiefest portion. So I say, after the good of this life, our daily Bread, we are here willed to pray for the good of a better life, pardon of our sins, and then grace and strength against them.  
But before I come to the Petition, two questions must be answered.  
1 Why there is but one Petition for earthly things, and two for heavenly, that is: (daily Bread) and in the other. First, Pardon for sins: Secondly, For graces against them.  
2 Why this Petition is linked to the former, by a coniunctive practice (Give us this day our daily Bread) And forgive us our sins. Which close conjunction we find not amongst the rest.  
For the first I answer, it is for two special reasons. First, Because the Lord would not have us too careful for worldly things, but to be holy and heavenly minded, as much as may be; that we might be discreet in our demands, and not dwell too long upon earthly things. It is the custom of the world, (who use to pray) not to care how long they continue their suit for daily Bread, being pleased to conclude all under that, as Hosh. 7. 14. The Lord complains, They assemble themselves for 
Hosn. 7. 14.  their Corn and Wine, the things that they only think on and care for, so as they could be contented continually to pray for them. Wherein our Saviour Christ perceiving a natural corruption in us, would therefore have us soon to have done with this thing, and by and by to address ourselves to better, to seek more pertinent matters, pardon of sin, salvation of souls; strength, and means to live holily, without which, all the rest would turn to nothing, though we had as much as Sea and Land could afford us: so that as Birds which 
Birds dipping.  dip into the Sea to get their food, soar up again and quickly rise, lest they should dull their wings, and wet their feathers that they cannot fly: So in our prayers, we must take heed that we do not dive too deep into the world, bringing our affections so low, as we cannot mount and raise up our heavy hearts to the contemplation of those heavenly blessings and graces as the Lord would have us.  
Numbers of men though they seem likely in this world, yet are like the Lead and Plummets of a Clock, 
Plummets of a Clock.  that continually drive downward, and had need still to be wound up. So it is with us in praying for spiritual blessings: we decline and draw downwards, so much to the world, as we are heavy and dull in raising up ourselves towards heaven. Let us then recover ourselves, and raise up, and wind our hearts up, and our thoughts as high as heaven, to the love and meditation of heavenly things.  
In a Garden, you see when men have store of heavy 
Mould mingled.  mould, they mingle it with Chalk and Sand to make it high and lighter: so when our thoughts be heavy, earthly, and lumpish, our Saviour Christ would have us lift them up with the cogitation and thinking of better things. In the Law, things that crept upon all four, were forbidden, yet if they had feet to leap up withal, 
Creeping things leaping up.  they were judged to be clean. Even so, howsoever some thoughts are about the things of this world, our Trades and business, yet if we have legs to leap up with, that we can raise our hearts to God, and better things; when we come to pray and prostrate ourselves before God: it is not to be condemned, they may pass for clean well enough.  
But if they always creep on the ground, if never raised higher than the earth, if no good thoughts of God, if no looking upward to better things, O then no doubt they were unclean: not legally unclean as the beasts were but really unclean in the sight of God and his holy Angels.  
Secondly, To show us, that our care must be twice so much for heavenly things as for earthly: we must have twice as much care of our souls, as of our bodies: begging oftener spiritual, then temporal things. In the Law, the weight of the Sanctuary was double, to the common weight, which was to show that the Lord 
Sanctuary weight.  must always have double weight in matters that appertain to the Lord, in the salvation of our souls: in all such things, double weight, double care, double endeavour: but how clean contrary is it with the world, who lay all the bend of their care upon earthly things, and their endeavour for transitory things of this life; whereas we are taught by our great Teacher, always to overweigh our earthly cares with more heavenly meditations, that thus having quieted our consciences, we may the more safely go about our worldly affairs.  
Again, to the second question, I answer, this is annexed 
2 Question answered. 1 Answer.  to the former Petition to show us two things.  
First, That pardon of sins in as necessary as our daily Bread: Therefore with praying for Bread, we are taught also to pray for pardon for our sins and offences. So that it is very necessary to have these two joined together, that whensoever we pray to GOD to put meat in our mouths: we always remember that there is more excellent things to be looked after, than this temporary food: the pardon of sins, with hope of everlasting life in Heaven.  
This is the reason why our blessed Saviour so closely joined these together, that the thought of this temporary Bread might move us to desire the Bread of Life, for which cause Christ would have these two Petitions connected together.  
The Jews (badly enough in other things) say well in this: A woman takes two children to Nurse, the 
Child nurse.  one is a very mean one, deformed, crooked, blind, and not likely to live long; the other as goodly a child as may be, beautiful, well-favoured, and likely, infinitely, to outlive the other. Now the foolish woman, who bestows all her care, diligence, and attendance upon the worst child, and never looks unto the best, must needs be ignorant and very foolish in so bad a choice, and so great a neglect.  
So is it with us, we have taken two children to nurse, our Body, and our Soul, they be the children, and the Soul, we know, is infinitely better than the Body, more beautiful, and of longer continuance; and yet like the foolish Nurse, we bestow all our care, labour, and pains about the worst, we are all for the body, care little for the soul, which yet must live when the body shall die. But our blessed Saviour would have both children looked unto, the Body respected, the soul remembered, wherefore he strictly connects and joins these two Petitions together.  
Answer 2 Secondly, this Petition was so connected to the former, to show: That though God give us our daily Bread, yet if we have not pardon of our sins, all the Bread of the world can do us no good. For it is a sweet and most comfortable thing to the conscience, to be persuaded of God's favour in the forgiveness of sins. For if one have all the variety of good things in this world, though his meat be Manna from heaven, Raiment as precious as Aaron's Robes his life as long as that of Methusalem, his strength as Samson, Beauty as Absalon: Glory, Wisdom, and Riches, like Solomon, yet if he have not this Petition granted him, which Christ here speaks of: The pardon of his sins, all is lost, all is nothing worth: yea, in terror of conscience, all is displeasing and uncomfortable.  
For saith Christ, Matth. 16. 26. What shall it profit a man to win the whole world, and lose his soul, or what ransom shall a man give for his soul? This question Tertullian demands: What will all thy dainty dishes avail 
Ter●ul. quid prodest Regium alimentum si ad Gehennam pascat.  thee, if they do but feed thee to the fire of Hell? Therefore remember to say, Lord give me daily Bread, but O! Give me also pardon of my sins; for unless I have a feeling sense of thy favour, and hope of heaven, all things else are nothing unto me. We know that condemned men in the Tower, who have goodly lodging, lie well, great 
Tower condemned men.  attendance, yet have poor, or no comfort in all this; when they daily expect to be brought forth to execution. Even so it is with all the magnificence and glory of this world, there is no comfort in any part thereof, without the forgiveness of our sins: one must go to hell. The rich Glutton (we read) when he was in Hell, howsoever 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 corrasive unto him, as he had formerly joyed and flowed therein: who found by woeful experience, that one drop of Christ's blood, one Dram of the forgiveness of sins, had done him more good, than all his infinite wealth and store of money. Let us then all pray with David, Psal. 50. Cast me not away from thy presence, and 
Psal. 50.  take not thy holy Spirit from me, give me, with daily Bread, forgiveness of sins, and howsoever thou deal with me in the things of this world, yet let me have the comfort of the salvation of my soul.  
Hitherto of the entrance into the Petition, and the questions touching the same; In the Petition itself, three things are to be considered.  

1 A Confession.  
2 A Request.  
3 A Condition.   
In the confession three things are to be observed of us.  

1 That every sin is a Debt.  
2 That we be all fallen into this Debt.  
3 That we be not able to pay this Debt.   
For than we would never pray to have this debt forgiven, if we were able to pay it.  
First, concerning the Confession, we acknowledge sin 
〈◊〉 The Confession. Luke 11. 4.  to be a debt, (for by debts here are meant sins) as Christ in another place teacheth his Disciples, Luke 11. 4. And forgive us our sins. So the debt we speak of, is the debt of sin: which for two causes is compare● to a debt.  
First, Because it ariseth after the manner of a debt; for as a debt (as we know) ariseth upon the nonpayment of money, and not performance of that which is due: so because we have not rendered unto the Lord that which is his due, not paid him that service, love, honour, obedience, etc. that we owe him, being mightily behind with him; Hence it is, that we come to be mightily indebted unto the lord, being so far in arrearages unto him, and so sin ariseth in the first place, after the manner of a debt.  
Secondly, it is compared to a debt because it binds us 
〈◊〉.  to a debt; for as a debt binds us either to payment, or to punishment, to content the party, or to go● to prison, so do our sins bind us either to content the Lord in his justice, or to undergo eternal damnation so that there is but one of two ways to escape ●udgement, either to content divine justice, or to undergo punishment. And yet the debt of sin is a worse debt than any other, for it is not a money matter to be imprisoned for, but this casts him into Hell, for ever and ever. Indeed the Law hath been 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 Laws were more cruel, for if that debt were not paid, every creditor was to take away so much of his flesh, as the debt came unto, but these were courses barbarous and cruel. Now by the laws we see, to be cast in prison is the punishment inflicted for a debt. But for the debt of sin, we shall not only be cast into prison, which is Hell, but there suffer pains and torments, easeless and endless.  
Another thing is, that sin 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 devose some means to avoid and shift it off by a trick, pretend danger in the way, or conscience in the business, or if all fail he may die, and then no body can compel him to pay the debt, but no man in the world can shift off the debt of sin.  
First, because God is able to prove every debt that we owe him, he hath it in a book, as job speaks, Chap. 18. 23. Mine iniquity is sealed up as in a bag.  
Secondly, we cannot sue for such a Protection as the power of Princes give in this world; there is nothing able to protect us from the Lord.  
There is no flying away: that will not help us neither, for we can fly no where from the Lord, though we fly unto Hell: for, saith the Prophet, Psal. 139. 7. Whither shall I go from thy spirit, or whither shall I fly from thy 
Psal. 139. 7.  presence? If to heaven, 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, even there shall thy hand lead me, etc.  
Fourthly, Death cannot free us from the debt of sin, for howosever by death we are out of the Usurer's hand, yet we cannot escape out of the hands of God. Therefore let us make this use of it. Fear him (saith our Saviour) that when he hath killed the body, can cast both soul and body into hell: so that of all debt, the debt of sin is the most grievous, wherefore let us be careful above all things to avoid and get out of this debt. A man that loves quietness and peace, cannot abide to 
Peace lover,  run in debt, O how careful will he be to shun it, he will live hardly and poorly, go thin, and live of his own; so must we do, if we love our own peace and quiet safety, avoid this grievous debt of sin by all means. Especially, in age take heed we continue not in this woeful debt. But do as a man doth when he comes into an Inn, calls for no more than he means 
Inn.  to pay, for though he see a great deal of good cheer before him in the house, yet he considers what his means and ability is, for otherwise, if he never think of it, but calls, in for all he sees without thought how to discharge it, when the reckoning comes, and he not able to pay, it is shame unto him, besides the danger of imprisonment; so fareth it with us, it is good to take up no more than we are able to pay for: but howsoever we see a number of goodly things in this world, which may allure us, and set our desires on fire, causing expense of money, let us take heed of being in debt: especially of this debt of sin, the worst of all other.  
The second thing in this Confession, is, That all men run into this debt of sin: yea, and very far, for which we pray not forgive us our debt, but forgive us our debts, because there are a great number of them. So that here is a plain confession, that we are all sinners, and grievous sinners, even the best of us, 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 over. So faith, jam. 3. 2. In many 
jam. 3. 2.  things we sin all: and 1 john 2. 2. Christ is said to be 
1 john 2. 2.  the propitiation for our sins, and not for ours only, but for the sins of the whole world. And job confesses, If he would contend with God, he could not answer him one 
job 9 3.  of a thousand: So David prays, Enter not into judgement with thy servant, O Lord, for in thy sight shall none 
Psal. 143. 2.  that liveth be justified. Yea, and Solomon in his prayer, 1 King. 8. 46. confesses, That there is no man who sinneth 
1 Kings 8. 46.  not: This we see that no man living is exempted from this debt of sin.  
Use 1 The use hereof is, to humble us before God in regard of this debt of sin, to confess our own unworthiness, and that the judgements of God on us for our sins, are just, to say therefore as the Church doth. I will bear the wrath of the Lord, because I have sinned against 
Micah. 7. 9  him, etc.  
Use 2 Secondly, To labour as much as may be to clear this debt, which cannot be done by ourselves, but by Christ jesus. Therefore let us do for our souls, as Salomon's 
Pro. 6. 1, 5.  counsel is for our estates, If thou be surety for thy neighbour, deliver thyself as a Roe from the Hunter. So for us, let us never be quiet, for we shall never prosper (if we belong to God) until we have reconciled ourselves unto God by the mediation of jesus Christ.  
If a man run into arrearages with the King, and every year the Sheriffs and the Bailiffs come and strain 
Arrearages to the King.  upon the ground, drive away his cattle, impound them, disturb his children and servants, and endanger 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 live in peace. Now just this is our case, we all run into arrearages unto the Lord, and that every month, every year, every week, every day, by one offence or other. So that in justice which is ever ready, he may strain and imprison us? Oh then why do we not seek to stay the matter and to take up the business with the Lord, to compose and settle it by our heavenly high Priest, jesus Christ? and so walk on hereafter in holinsse and newness of l●fe.  
The third part of the Confession, is, That we be not able to pay this debt of ourselves: for if we were able to satisfy it, what needed we to pray to God to forgive it? which prayer, is a plain confession that we are not able to discharge it: we cannot say with the servant in the Gospel, Master, appease thine anger, and I will pay thee 
Matth. 18. 26.  all. We be not able to pay half, nor whole, nor quarter, nay, not any thing at all towards the satisfaction of divine justice: so all our suit is in this Petition, that the Lord would pardon and forgive it, seeing we are not able to discharge it ourselves. The Papists say, though they cannot pay the whole debt of sin, yet they can pay a good part of it, and being a little helped by Christ, they may easily discharge the whole, making up the rest with their own merits. But if we look a little into the Point, we may easily see that no man living (save the Lord Jesus) is able to pay this debt of sin: (I prove it thus) No man can pay God with his 
Argument against the Papists.  own: But all the good that we have or can do, is the Lords own, and none of ours but the Lords: therefore no man can pay the Lord with it.  
Reason 1 
Steward.  The Proposition I prove by comparison: Suppose a Steward owes an hundred pound unto his Master, and hath not a penny of his own; I demand now, whether the Steward may lawfully pay his own debts with his Master's money? It is out of question that he cannot. Now this is our case, all we have, is but the Lord's money, nothing of our own, as David confesses, 1 Chron. 
1 Chron. 29. 14.  29. 14. All things come of thee, and of thine own have we given thee. So the Apostle, 1 Cor. 4. 7. asks, What hast 
1 Cor. 4. 7.  thou that thou hast not received? and if thou hast received it, why boast est thou, as though thou hadst not received it? Therefore because all we have is the Lords, it is evident, that we cannot pay the Lord with it, because no man can pay a man with his own.  
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 unto him or if you will, oweth two debts, by paying of one, he shall not clear the other: now all that we do or can do, is due debt unto God, as Christ saith, When we have done all we can do, we are but unprofitable servants. Now because we owe a double debt; first, the debt of sin, secondly, the debt of death, it is evident by performing the debt of death, we cannot discharge the debt of sin.  
Reason 3 Thirdly, Every debt must be paid with currant money, as the Scripture saith, Gen. 23. 16. Abraham paid for his sepulchre, 400 shekels of currant money, amongst Merchants, such as wants nothing of value nor weight. Now God knows all our service wants weight, when it comes to be weighed, for one cannot pay a debt with light and cracked Angels, or soothered Gold. Nor can we satisfy the Lord with our counterfeit works: for when they shall come into the exact balance of his justice, they will all like Balteshazar be found light: wanting of that integrity and worth which God requires: as it is, Isa. 46. 6. All our righteousness is like filthy cloth, so that it cannot make any currant payment to Gods justice..  
Fourthly, The debt of sin is an infinite debt: the Schoolmen 
Aquinas 1. 2. Quaest, on Act. 4. 7. Tant● gravius Peccatum, quanto est Persona contra quem Peccatur.  prove this: one says well, So much the greater is the sin, as is the person against whom it is committed: but the person of God is infinite, so that every sin committed against God, is infinite, and we are guilty of it. Now we know; Infinite sins cannot be taken away but by an infinite act; because very reason will teach us, that the plaster must be of the same extension with the sore, etc. So he that is guilty of an infinite fault, must have an infinite act to remove it. No finite power can do this, no sum of money can redeem it, for then a man might redeem others as well as himself, but as I say, it must be no finite act, and so, no man living can pay this debt of sin. Therefore, because no man living can pay it, Hence ariseth our request that we pray to God to forgive it of his free goodness and mercy, and so we come to  

The second general Head:  
Of this Petition, which is the request: Forgive us our Debts, etc. Wherein three things are to be considered.  

1 The matter of the Request.  
2 The extension of it.  
3 The Time.   
First, for the matter of the Request: It is as we see forgiveness of sins, we pray to God for mercy, nay, we do more, we do altogether confess that it is the Lords free goodness to release us from the curse that we have deserved: Here see two things;  
First, That we have all need of the forgiveness of sins. We have not more need of our daily Bread, than we need the pardon of our offences; wherefore, we are taught every day to seek it here by our Saviour: and the Prophet David shows, the use of God's mercy unto him should effect so much, a seeking and drawing near unto God in prayer, upon a sight of our sins; Therefore shall every one that is Godly, make his prayer unto thee in a time when thou mayest be found, etc. So that we have all great need to pray instantly and often for the forgiveness of our sins, for if the Angels cry, Holy, holy, holy, unto the Lord, etc. Much more may sinful men who have their consciences loaden with offences: considering God's infinite Holiness, and their own vileness, cry unto God, to pass by so much impurity in them, that sins being forgiven, they may stand before him on better terms than before. Every man can cafily find that they have need of daily Bread, but not one of many, that they have need of God's merciful forgiveness. If there were an Inquisition made into our hearts, who examines so narrowly as he should, for offending so great and good a God? we do indeed customarily say, Lord forgive us our sins, but where is the feeling, the compunction of spirit, the drawing to particulars, the secret examination of our sins, the judging of ourselves, and such like? we have peradventure made some search into our consciences, by reason of our sins, yet we are not wise to know our danger, to humble our souls for our transgressions, to make up the breach betwixt God and ourselves to pray heartily for the forgiveness of sins, with a feeling conscience and sense of the excellency of the same.  
Secondly in that we pray for forgiveness of fins, this shows, that The forgiveness of sins, is a most excellent and special mercy that all should seek for. Because we be sinners, we must therefore be earnest and constant suitors to the throne of grace, that our sins may be remitted, released and washed away in the blood of Jesus Christ. This made the Prophet David, cry out again and again for mercy. And the Prophet Hoshea, in many 
Psal. 51.  places, comforteth Israel as well as chideth them. And Moses also (after Israel had sinned) useth this as an especial Argument: Therefore now, if thou pardon their sin, thy mercy shall appear, etc. But let us come to example.  
If a man had committed such an offence that he could 
Capital offence.  no otherwise escape death but by the King's Pardon, he neither could nor would be at rest till by one means or other, he had obtained the same, written and sealed to; which done, he would carry it home, lock it up safe, and many times look upon it with joy and comfort. This is the case of every one of us, by reason of our sins, whereby we have committed flat Treason against the Lord, thereby deserving ten thousand deaths. Now then, what must we do? but sue for a pardon, appeal to the throne of God's mercy, for the getting and obtaining thereof, be sure that it be sealed and confirmed by the blood of jesus Christ, then laying it up sure, that we may often look upon it to our eternal joy and comfort.  
Now that this is so, appears by two reasons: first, it is excellent, because it is one of the greatest blessings that God gives to any in this life: as Psal. 32 1. Blessed is he 
Psal. 32. 1.  whose wickedness is forgiven, and whose sin is covered: and Isa 33. vlt, amongst other privileges, this is reckoned 
Isa. 33. ult.  up as a great one. The people that dwell therein shall have their iniquity forgiven: speaking of the happiness of those that shall be joined to the true Church. Yea, unless we have this, there is no Beast, Dog, Serpent, Toad, or any vile Creature, but is infinitely better than we, for when they die, they go but to the earth, but we (without forgiveness of sins) to hell and endless pains and torments.  
Secondly, the greatest danger we stand in, by the means of sin, shows the excellency of it, for otherwise, not having our sins forgiven, the Devil will deal by us as Laban did by Jacob, when he had escaped 
Laban, jacob.  him. Laban did pursue and overtake him, searched all his Stuff, when, if he had found any thing of his own, he would have seized upon him, his goods, wives, and children, bringing all back again with him. So it is with us, without a release and protection from the danger of our sins; the devil will pursue and seize upon us and all we have, look into every corner of our lives, when if he can find any thing of his own in us, any sin unrepented, then will he seize upon us, and carry us with him into Hell for ever.  
Quest. Well then, seeing the forgiveness of sins is such an excellent and needful mercy, what is the reason that so few seek after it?  
Ans. Reason 1 One reason is, The want of due consideration; because we never look into our hearts lives, and courses, never think how it stands betwixt God and our souls; for this cause, we think neither of our debt, nor how to get out of it. The servant in the Gospel was found infinitely indebted unto his Master, but when did it appear so, as he was convinced of it? when the debt book was searched into and particulars ripped open, then, and never till then, was he found to be so greatly indebted. So it is with us, we think all well enough, till God come to reckon with us in particular, and set our sins in order before us, as he speaks, Psal. 50 and then this monstrous sight drives us to a due consideration of our woeful and wretched state.  
Reason 2 A second reason is, A blind and foolish presumptuous persuasion that God will show us mercy, though we do not seek it, and though we take little or no pains for it. The greatest part of the world, as you see, live in their sins without repentance, never come upon their knees to the throne of grace, to ask pardon for them, what is the Reason? because (as they say) God is merciful, a good man, and they may do well enough: all is not so strict as these preachers would make us believe: but the truth is, If God be merciful, it is to such as seek it and repent for their sins, as Lam. 3. 25. The Lord is 
Lam 3. 25.  good to them that trust in him, and to the soul that seeketh him. Thus if we seek for, and prise mercy, we may have it, but if we seek it not; and find no want of it, nor pray earnestly for it, it is a sure sign we are yet in a miserable natural estate: that though 〈◊〉 be an Ocean of Mercy in the Lord, no one drop shall run unto us; but one day, such shall cry like Dives, for a drop of such water and shall not have it; nay, if we be cruel to deny mercy unto others, when we have received mercy ourselves, we shall be sure to be punished for it also.  

2 Thing the Extension.  The next thing in this Petition is, the Extension of it, we pray to God to forgive all our sins, not of any special troubling, weighty, filthy one, but of a release of all whatsoever. A number of the world, according to the false manner of their accounts, are only troubl●… for some one sin, that doth distress and lie he●●ily, upon them, having no remembrance of those sins ●●ich never stared them in the face. This was Judas case he was piteous perplexed for betraying of Christ but never thought of his covetousness and corrupted heart, the fountain whence this cursed sin was hatched, and had root. So do most of us, strive perhaps and pray against some one sin that troubles us, but we seldom enlarge our hearts to descend down in particulars, that our secret faults wantonness, lusts, covetousness and the like may be forgiven: as the holy Prophet by his example, teacheth us; Who can understand his faults, cleanse 
Psal 19●…  me from my secret sins.  

3 The time.  The third thing is. The time of the Request: we see it must be our daily suit unto God, as every day we pray for daily Bread; so must we pray to God for the pardon of our sins. This is a special point, that every day we make atonement and reconciliation with God for our sins, because every day we renew our sins and offend God, therefore we had need every day to renew our suits and prayers unto God. When Adam was fallen, the 
Gen. 3. 8.  Text saith, God came to him in the cool of the day; The Lord would not let him sleep in his sins, but came and awoke him, putting him in remembrance of his sin. So in the Law; If a man were unclean, yet when 
Unclean.  the Evening came he must wash his clothes, and so be reconciled accordingly. Even so, though we be unclean by reason of our sins, yet if we wash ourselves by the true tears of Repentance, we shall be reconciled to God, and admitted into the Camp again. This than may teach us that howsoever we have our daily slips and falls; yet if we do every day labour to make our peace with God, for the sins of the day, that we do not let them run weekly, and monthly, and yearly, we may be sure to find mercy at the hands of God.  
Now there be diverse Reasons to move us to this duty, and make us renew our prayers daily without omission.  
First, Because we are very prone to forget our sins, nothing sooner. Therefore it is good to remember them, the sooner, the better. A Steward who hath large reckonings, and but a short memory, he must have the oftener 
A Steward.  reckon, yea, every days account cast up: so because we be forgetful, and a number of sins do easily slip us, we must desire every day to make even with the Lord. The Apostle counsels us, Ephes. 4. 26. Let not the 
Ephes. 4. 26.  Sun go down upon your wrath. If then the Sun must 
Sun wrath.  not go down upon our wrath, to admonish us not to be merciless, much more ought we to take heed of that the Lords wrath go not down upon our sins, for want of our repentance.  
Secondly, Because the fresher sense of sins is at the first, for by referring repentance, it takes away the sense of sin, as the memory thereof. Wounds we know bleed 
Wounds bleeding.  most when they be fresh, than they do most feelingly affect us: let one have a bruise or strain, commonly the greatest sense and pain is at the first: but afterwards 
Bruise, Strain.  time will allay and mitigate, and so slack the sharpness of sense, as we shall nothing so much feel the grief of them. So it is with our sins, our greatest and quickest sense of them is at the first; so the sooner we seek for reconciliation, the more easy will it be for us to obtain mercy, and we will so much the more eagerly desire it.  
Thirdly, Because, if every day we get our sins discharged, 
〈◊〉  we shall have the less to do when we come to die. Therefore it is good not to suffer them to run on, but take them in pieces betimes when they are committed, and repent of them. As a man that would carry home a great tree, 
A Tree.  if he divide it, and break it in a number of small pieces, he may then with ease at several times carry it away. So if we do with the great bulk and body of our sins, divide them every day apart, & make our prayers for the daily remission of them, then shall we have the less to do when we come to die. Wherefore as sins increase, so let us every day seek reconciliation, that we bring no after reckon to God: for enough are those every day by themselves.  
Fourthly, Because the sooner we repent of them, the sooner we shall be quiet, and have peace and rest; for so long as the conscience is awake: and not seared by sins unrepented of, there will be vexation in the heart, until sins be confessed and pardoned; as in David's case: He roared, 
Psal. 32. 4.  and had no rest until he had made his peace with God. As when an Arm or a Bone is out of joint, the sooner 
Arm, Leg.  it is set, the more ease one shall have. So it is with us, whensoever we have sinned against God, the soul being out of joint, the sooner we shall find ease. Wounds, you 
Wounds undressed.  know, that are not by and by dressed, will rankle and fester so, as the cure of them will be much more difficult and dangerous.  
So it is with the wounds of our sins, if they be long kept from searching, opening and laying them before the Lord. Let us therefore prevent the mischief which may follow our delays, making upon all occasions a continual and speedy atonement with God.  
The third general part of this Petition, is,   

The Condition of the same.  

3 Part of the Petition.  We pray to God to forgive us, as we forgive others: yet this cannot be a cause of God's forgiveness, but a condition only: It can be no cause, for as the Schoolmen say, Finiti ad infinitum nulla est propertio: There is no proportion of the Finite, to the Infinite thing. And so no reason, because we forgive our Brethren some small matter, that GOD should forgive us the infinite debt we owe. Therefore, no cause, but a condition of it. Very reason will teach us this, that it is in the power of the giver to prescribe upon what condition he gives his gift; as Christ saith to Peter, john 13. 8. Unless 
john 13. 8.  I wash thee, thou shalt not be clean: As if he had said, I am content that thou have part with me in my kingdom and glory, but yet there is a condition annexed: Except I wash thee, except thou obey me, submit thyself unto me, thou mayest not have it. So God did give unto Paul the lives of all that were with him in the ship, yet it was conditional, Except these abide in 
Acts 27. 24, 31.  the Ship, ye cannot be safe. And so must we be contented to rest upon the means which God hath appointed: and be willing to perform such conditions as he enjoins unto us. But the wickedness of the world, and corruption of men: that willingly will not come to any conditions with GOD, but would have the blessing without the condition: like the kinsman of Ruth, he would have had the land, but when he heard the Condition, 
Ruth.  that he must have Ruth to wife, he refused the bargain. So the Rich man in the Gospel would have 
Rich man.  had eternal life, but when he heard the condition, that he must leave all and follow Christ in a poor estate, he would not meddle with it, but went away sorrowful. So it is with the world still, and so it is with most men, they would have the blessing, they would have life everlasting, forgiveness of sins, and the like, but they will none of the condition, to forgive the offences of others. But let us remember, if we look to enjoy the Lords blessings, we must come to his conditions; we may not have them upon what terms we will, but be contented to accept of them on what manner the Lord will give them us.  
Now the Conditions, that the Lord gives us, are, 
〈◊〉 Easie.  First; Easy to be done: For the Lord doth not say, man must content me for his sins, let me have so many tears, so much sorrow from thee proportionable to thy offences: spend as many days in my service, as thou hast spent in the service of sin. But what saith he? Forgive, forgive, be ready and forgive others, and thou shalt ever find me more ready to forgive thee. So that it is an easy condition which the Lord prescribes. O we might think it abundantly well with us, if we were able to purchase so excellent a mercy as the forgiveness of sins, at any rate whatsoever, yea, though we bought it with a great deal of pains and transitory goods, yea, life itself, but the Lord lets it come at an easier rate, at such a poor price, that it is wonderful he imposeth no more upon us, then to forgive others? This shows his goodness, love, and mercy, and all to make us confess the greatness of the same. As Naamans' servant said unto his Master: If the Prophet had commanded thee a 
2 Kings 5. 13. Naamans' servant.  greater thing, wouldst thou not have done it for thy health? But now, only to wash and be clean, what a thing is this? So the Lord may say, had he prescribed us any difficult and hard matter, for the remission of our sins, would we not have been glad of it? but now when he hath imposed so easy a task upon us, as to forgive others, what shall be said unto us if we neglect it.  
Secondly, A condition profitable to ourselves, of no profit to the Lord at all; what doth he gain by our forgiving 
2 Profitable to ourselves.  of our brethren, but all the profit redounds unto ourselves, both because we shall be the more gentle and fitted unto goodness: and many times by this means, we shall have the more favour and love by winning many unto us, in love and kindness: God causing us find from others, as they receive from us: so gaining some, whom neither sharpness, threatenings, nor sorrows could reconcile. Look into the Story of the Aramites, 2 Kings 6. 22. When the King of Israel (having them 
2 King. 6. 22.  in his power) would have killed them; No saith Elisha, set bread and water before them, that they may eat and drink, and go to their Master, by which occasion, the bands of the Aramites, (it is said) came no more into the land of Israel to annoy it. So great profit came by this kindness and goodness: so will it turn altogether to our profit and benefit, if we can practise this duty in forgiving of others.  
Thirdly, It is a condition which doth much further and help us in the expectation and hope of blessings looked for, 
3 helpful.  For if we who be but men, that have but a drop of mercy, can forgive our Brethren, we may well think, that the Lord who is the Ocean and full Sea of graces, must and will be more ready to forgive us. When we see the Sun shine upon a wall, we easily conceive that it 
Sun shining on a wall.  shines more brightly and gloriously within his own Orb. So we finding so much more mercy in ourselves, to forgive our Brethren, may easily conceive that there is much more mercy in the Lord to forgive us, because he is the very Fountain of all that mercy and forgiveness we show to others.  
Thus as the blessing is conditional, so must we perform the condition: if we hope for God's favour.  
Quest Here comes a question to be answered, Why of all other duties doth the Lord prescribe this condition unto us.  
Ans. Because by all means he would nourish and preserve love amongst us as much as may be: sor whereas by the taint and corruption of sin, we are ready to fall asunder by infinite quarrels and jars, and so to pull in pieces and rend the sweet bonds of brotherly society: wherein the Devil hath played his part by bringing into the world division and dissension amongst us; the Lord in his love, seeks to unite and draw us into one: therefore (of all conditions) imposing this of love upon us: that if the love of God do us good, we may be pleased to do good one to another. By this golden chain, he seeks to link and tie the whole world together: therefore we should by all means shun anger and matter of offence. Christian's should be like Rootes well grown, 
Rootes.  which though many times they be divided and parted, yet by and by, they do shut so close, that no body can see the seam where the rent was, or the division. So among Christians, howsoever it cannot be but in this frailty of life, contentions and jars will fall out amongst us, yet must we shut again so close, yea clasp one another so fast, as no body may perceive who hath offended.  
Now in the Condition itself we may consider two things.  

1 The Duty, which is, To forgive our debtors.  
2 The Quality, we must forgive them as God forgives us.   

1 The duty.  By Debtors, first, are meant, such as have sinned and offended against us, for by debtors, our Saviour Christ doth not mean such as owe us a money debt; for a man may crave forgiveness of God, and yet require a money debt of his brother. Indeed, in case of miserable extremity, when a man is insufficient and cast behind hand by inevitable means, than a man is bound to forgive a money debt: for the Prophet Isa. 58. 3. amongst 
Isa. 58. 3.  other sins upbraids the people with this as a main great one: Ye will require all your labours as debts: But out of this case of extremity, with a safe conscience we may ask a money debt. For so when one of the Prophets, lost his Axe; he cried out, it was but borrowed, 
2 King, 6. 5.  inferring that it must be restored: and Elisha, increased the woman's oil to pay debts with. And the Apostle bids us owe nothing to any man but love: to which I may add, that by Solomon it is made a note of the wicked to borrow and not to pay again. So that it is clear by debtors, our Saviour Christ means such as are indebted to us in the debt of sin, whom we must forgive, as the Lord forgives us. As the Apostle exhorts, Coloss. chap. 3. vers. 11, 12. Put on tender mercy, kindness, etc. forbearing one another, and forgiving one 
Colos. 3. 11, 12.  another, as GOD forgave us, which is the second thing.  

2 The quality of the duty.  Next, The quality of this duty, we must forgive others as God forgives us.  
First, (God forgives us truly.) He doth not make a show of forgiveness, and keep our sins by him, to watch us a good turn, but truly, according to his love and mercy: forgiving and forgetting our sins, so must we forgive our brethren, and not make a show of forgiveness, keeping rancour and malice in our hearts, like Cain, who spoke kindly to his brother, but when he had 
Gen. 4.  him in the field, fell upon him and killed him, Matth. 
Matth. 18. 33.  18. 33. Except ye forgive from your hearts, your brother; (saith our Saviour) you shall not be forgiven. So when we say, I will forgive and do not, let us consider, would we have the Lord to deal so with us? consider, what a woeful case is this: for who can answer one of a thousand? and who cannot but be terrified to think that God remembers all.  
Secondly, God forgives us easily without any great ado. 
2 2 Sam. 12. 13.  No sooner did David say, I have sinned, but Nathan told him: The Lord hath also put away thy sin, thou shall not die. No sooner was he humbled at his Master's feet, who owed the 1000 Talents, but the King released him, and so must we forgive our brethren, not stiffly, standing upon our terms, but being gentle, and easily entreated, as we find the Lord is unto us. But I appeal to common experience, how hardly we are drawn to this duty? there must be such entreaty, mediation, such going between parties as is wonderful, and all far from the pattern here propounded unto us.  
Thirdly, God doth forgive us all our sins, not our smaller, reserving the greater, but generally all, and of all sorts whatsoever they be. So must we do by our brethren, forgive them in all wherein they have offended us, we must not keep any secret faults in store, but pass by and forgive all, less and more. But such is the custom of the world, that generally they can be content to say, I would forgive, but the matter is so great, concerns me so near, toucheth my good name, my reputation, that I cannot. But if we will be assured to be the children of our heavenly Father, who shall inherit the promises, we must break custom with the world, and put on the spirit of meekness, patiently forbearing one another, as Christ himself hath taught us, Luke 
Luke 17. 4.  17. 4. If seven times a day he turneth unto thee, and say it repenteth me, thou shalt forgive him. If this move not, yet let us remember the many heinous sins, which God forgives us, and so be moved to forgive others.  
Fourthly, God forgives us often, not once, but many times, though we sin from day to day, to morrow, and next day, yea, to our life's end. So must we often and upon all occasions forgive one another. If thy brother offend daily, thou art bound daily to forgive him; not once or twice, but even to seventy times seven times.  
Thus if we follow the example of Christ, questionless there will be a great deal of more love wrought in us, we shall have an assurance of God's mercy towards us: prepare a way into ourselves, by preparing our hearts to perform these things: that with comfort we may pray in all occasions: And forgive us our debts, as we also forgive our debtors. Now follows the sixth and last Petition.    

6. PETITION. And lead us not into tentation, but deliver us from evil.  
AFter prayer for our daily bread, we have been taught, to pray for the forgiveness of our sins, which was to show that without the pardon of our sins (through God's favour and mercy) all the bread in the world is nothing worth. It is nothing to have all the blessings of Sea and Land, there with to perish in sin, and at last be damned with the devil, therefore after prayer for our daily Bread, we are taught to seek for pardon for our sins, reconciliation with God.  
Now in this sixth Petition, we are taught to go one step further, and pray to GOD for the grace of Sanctification, that we may not only 〈◊〉 our sins pardoned, but our spirits also awakened and strengthaned to recover life, work vivification, having power and virtue wrought to resist them, so as we may no more fall into sin, but that we may be kept by the power of God in all holy courses. This is that we pray for in this Petition, that as God hath freed us from our sins, so we may be freed from sin hereafter; In sum, That we may not be led into tentation. But whereas there may seem a connexion of two Petitions in one, it may teach us two things.  
First, That upon pardon of former sins, the Devil is always ready to fasten new sins upon us. Therefore after pardon of our sins, we pray that we may be kept from more sins, as knowing the Devil will be busy, not only, not to let us alone so, but seeks by all means to supplant and surprise us, as the Apostle speaks, 2 Cor. 11. 3. But I fear, lest as the Serpent beguiled Eve, through his subtlety, so your minds might be corrupted, etc. and 1 Pet. 5. 8. Be sober (saith he) and watch, for your adversary the Devil as a roaring Lion, walketh about, seeking whom he may devour. So that however we may rely upon the pardon of our former sins, the Devil is ready still to thrust new sins upon us. As we know if a prisoner get out of prison, and make an 
Prisoner escaped.  escape, the jailor will not let him go so, but make Hue and cry after him, raise the Country, lay all the Towns and ways to take him, till at last be seize upon him, and bring him back to the stinking Dungeon which he came from. So doth the Devil deal by us, when we have made an escape, got out of the prisonhouse of our own sins, he will not let us go so, but makes after us, lays all baits and gins possible, to see if possibly he can entrap us, that so he may carry us back to our former old courses to walk in the ways of darkness. So we see the grievousness of sins, and daily tentations, are inseparable companions in this life: for we shall never have our sins forgiven, but the Devil will be ready to tempt us unto other sins, so to lay a new load upon us.  
Secondly, That to the grace of justification, we must always labour to join Sanctification, that is, we must not only labour to have our sins pardoned, but also mortified, and the power thereof weakened, for by sin there be two things always remaining.  

1. The guilt of sin.  
2. The corruption of it.   
The guilt of sin, is a binding of us to the punishment (as I have said) by order of divine justice, which is taken away by the Lords merciful forgiveness, but when the guilt is taken away, the corruption of sin remaineth, which is a way ward disposition of the soul, whereby it is wholly inclined unto evil, and unfit and unable for heavenly things. Now this is that we pray for, that God would not only take the guilt of sin away, with the punishment and penalty due unto it; but the corruption of it also; this is our desire: others indeed are well enough content to have their sins pardoned, but to have them mortified, restrained, weakened, and the power thereof abated and quite killed, but a few desire heartily. But we who know the danger and bitterness of sin, must pray also to have the soul Sanctified, the faculties rectified, and set in the same beauty, that the LORD in the beginning gave it. When a man hath broken an Arm or a Leg, some fools care 
Arm or Leg broken.  no more but to be eased again, so the Chirurgeon can give them somewhat to take away the ache, they go no further: but they who be wise do not only seek to have the pain slaked, but also to have the bone well set again, that by that means there be no blemish or disproportion to the rest of the body. So it is with a true Christian, he doth not only desire to be rid of the pain of his sin, the aches of his soul, but the very corruption of it also healed and mortified in him. David conjoins these two together, Psal. 103. 2, 3. Bless the 
Psal. 103. 2, 3.  Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquity, and healeth all thy diseases. The like we have, Psal. 51. 9, 10. where he prays, Hide thy face from my sins, and blot out all my iniquities, create in me a clean heart, O God, and renew a right spirit in me. Thus after justification, he prays for sanctification, which also must be our care through the course of our life. So much of the connexion.  
The Petition itself hath two Branches in it.  

1 We pray that we may not be tempted unto sins  
2 That though we be tempted, yet we may not yield unto it.   
Now there be two kinds of Temptations observable, which we are subject to in the course of our lives.  

1 Of trials and tentations to sin.  
2 Of sickness and diseases.   
Tentation, is any present provocation, or inclination to sin, which is a bait laid by the Devil, or our own flesh against us. When we pray therefore, not to be led into tentation, we pray that we may not have any provocation or enticement to sin, that may overcome or entrap us, in leading us from that love, duty, and obedience we owe unto the Lord: so that the words in this first part of the Petition, contain two principal things.  

1 A Confession.  
2 A Request.   
First, in that we pray not to be led into tentation, Here is a close confession that our sins deserve it, that the Lord may justly leave us unto the will and power of temptatation. As it is said of the Gentiles, Rom. 1. 24. Wherefore 
Rom. 1. 24.  also God gave them up to their hearts lusts, to do things unseemly. So 2 Thes. 2. 11. It is said, because they went on 
2 Thes. 2. 11.  in the love of darkness, & received not the love of the truth, that they might be saved; for this cause GOD should send them strong delusion, that they should believe a lie. So that God in his just judgement gives us up to our sins, making one sin the punishment of another. This the Lord shows plainly in the parable of the Vineyard, Esay 5. 6. For so also a man that hath 
Vineyard.  a Vineyard, as long as it bears well, he will fence it, weed it, and hedge it, that no hurt come unto it, but if it grow barren, and yield him no profit, than he causes the hedge to be thrown down, pull away the wall, and let in Hogs, Swine, and Vermin to devour it. So doth God order and deal in the business of our souls, so long as we bring forth branches flourishing and worthy the fruit of the Gospel, so long we are fenced and tended well cared for of God. But when we grow barren, bring forth briers and weeds, than all our labour is lost: when although the Lord doth not let in hogs and swine, yet doth the Devil and all the power of darkness, come in upon it: and blinds and hardens us more and more; by reason that we have abused the gifts and graces which the Lord first bestowed upon us.  
The second part of this confession is, That we are exceeding prone to yield unto temptation: Wherefore we acknowledge that the Lord in justice may give us up to the temptations of the Devil, for which cause we pray that we might not be tempted, because we find such infirmity in ourselves that if we be tempted, (a thousand to one) we shall yield to the tentation: for the corruption of man is like unto dry Tinder, ready to kindle and 
Dry Tinder.  take fire with every little spark. So ready are we to be carried away with every little temptation; wherefore our Saviour Christ wills his disciples to pray, That they enter not into tentation, as knowing how feeble 
Matth. 26. 41.  and weak they were to resist it. Men know not themselves, if they do not know this, how ready and prove they be to lay hold on every tentation, so that it is good for every man to be jealous of himself. If one had a body 
Body of Gunpowder.  all of Gunpowder, how careful would he be not to come near the fire, afraid of every little spark; even so, knowing our own proclivity to sin, how ready every spark (that is, every temptation) is to take hold upon us, we ought to be the more careful, by all means to fly away from the occasions of it. O how ready are we to brag and vaunt of our strength, that all the Devils in Hell shall not be able to corrupt us: and thus many times associate ourselves with Drunkards, Swearers and unclean persons. Little do these men know themselves and their own corruption, that they be so apt to take fire, and ready to yield to temptation. And albeit they scape away with life as jacob did, yet many times they go away halting, and carry a wound and scar with them to their dying day. As let a man stick a Candle to a stone wall, though the Candle do not burn 
Candle on a wall.  through it, yet it will leave a shrewd smutch behind it, soiling the wall, so as it will not easily be wiped out. Thus it is with tentations, though they do not all the mischief they would and might do, they will yet be sure to leave an impression of filth and stains behind them.  
The second part of this first Branch of the Petition is, The Request, that seeing we are so prone to yield unto tentation, we pray that God would not leave us unto ourselves, or give us over to them, but that we may be kept by his power and mercy, not only from sin, but from all the occasions of it: which shows, if we would keep ourselves from sin, we must shun the temptation, baits and provocations thereunto, or else not avoiding the occasion, we shall never avoid the sin itself, considering the proclivity of our nature unto it. Can a man (saith Solomon) take fire in his bosom, and not be burnt? go upon coals and not sing his feet, entertain many sins, and not be faulty? It is impossible. Peter (as we know) was as bold, and (in show) as well settled as any man; but when he came unto the high Priests Hall, and was thrust in amongst that wicked crew, he thought it was good policy to say as they said, do as they did, and so most shamefully denied his Master, but on the other side, good Joseph (as we read) was not only careful to avoid the sin, but the occasion of it, when he was enticed by his lewd Mistress: he harkened not unto her to lie with her, he durst not tarry in her company. So that herein consists the wisdom of a Christian, to avoid all the occasions and provocations unto sin. When the Lord determined to cause 
Flood ceasing.  the flood of waters to cease from off the face of the earth: It is said he stopped the fountains of the deep, and shut the windows of heaven. So because there be certain floods of sin in us, we must stop the fountains below, and the windows above: all occasions and provocations leading unto it, that we may avoid the torrent and overflowing thereof. Chrysistome says well, It is an easier matter to avoid the occasion, then when the occasion is offered, to avoid the sin. An easier thing for a bird to fly by a snare, then when she is intanglèd with it, to escape out of the danger, and avoid it. Thus must the wisdom of the Lord, teach us wisdom to avoid the occasion, as the sin itself.  
But from hence ariseth a great question, Quest. How can the 
jam. 1. 13.  Lord be said to lead us into temptation, seeing Saint james says, That God tempteth no man to sin.  
Ans. I answer, It is one thing to lead a man into tentation, and another thing to tempt. To lead a man into temptation, is, to permit a man to be tempted, to give way to the Tempter, and this God doth in justice.. For Saint Paul says, God gave the Gentiles up to their own lusts: and by the Apostle it is said, He sent upon others strong delusions: yet doth not God tempt a man to sin, but the devil only, and his own concupiscence, but God (in his justice) first gives way to the temptation, as is plain by that place, 2 King. 22. 20. Where God is brought in, 
2 King. 22. 20.  ask this question: Who shall entice Ahab to go down to battle, and fall at Ramoth Gilead? and so upon the offer of an evil spirit, to perform this office: God says, Go, thou shalt entice him, and shalt also prevail. So that though God tempt no man to sin, yet no man is tempted, but the Lord is the chief orderer and guider of the temptation. As when a man sets a Dog upon a Bear. 
Dog, Bear.  It is the Dog that flies upon the Bear, and lugges him and pulls him: but it is the man that sets the Dog upon him, and guides, and overrules him in all that he doth. So is it in temptations, it is the Devil and our own flesh which tempts us to sin but it is God in his justice, that directs, overrules, suffers the temptation to ebb and flow, go on and off, at his own will and good pleasure, of which there be two Uses.  
Use 1 First, seeing God can lead us into tentation, that is, seeing all power of tentation is in his hand, this must make us fearful to displease him, who can turn the Devil, Men, Angels, our own corruptions loose upon us, and set ourselves against ourselves. Pilate, thought to strike fear into Christ with this; Knowest thou not 
john 19 10.  that I have power to crucify thee: and have power to lose thee? O but much more ought this to strike terror upon us, that the Lord who is Omnipotent, hath power to free us from tentation: and when he pleases, also, to set all the world against us, upon us, to torment us.  
Use 2 Secondly, seeing that all power of temptation is in the hands of God: from hence ariseth the comfort of a Christian, that the Devil (for all his malice) cannot tempt us one jot further, than the Lord will permit him, for his malice is both limited and restrained at the Lords good will and pleasure: else how live we, feed we, prosper we, escape we in dangerous tentations? but that our God doth overrule all his malice and power: and make a hedge about us, as we see in job. Otherwise he hath malice and power enough to overturn and destroy us all suddenly. To this purpose, Saint Paul sweetly speaks, 1 Cor. 10. 13. That God will not suffer us to be tempted above that we be able, etc.  

2 Branch of the Petition.  The second Branch of this Petition is, (But deliver us from evil.) Whereby is meant the evil of sin, not any bodily evil, of wounds, troubles, diseases, and the like, but the evil of sin whereby God is provoked and offended: being so called, evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. by an excellency or excess, because of all evils, it is the greatest evil in this world, to have an evil conscience, to be of a lewd life, a swearer, drunkard, unclean person, etc. This is the greatest evil, above poverty, sickness, blindness, lameness, or any worldly loss whatsoever: though most of the world do not think so. Demand of them what is the greatest evil in the world? some will say, a wicked wife, some the loss of dearest friends, some want of health, money, and the like, some one thing, and some another, as their ignorance and fancy leads them, but the truth is, we see the greatest evil is the evil of sin: Which I thus prove. 
Argument.   

That must needs be the greatest evil which separateth us from the greatest good.  
God is the greatest good: and sin separateth a man from God; jerem.  
Therefore sin must needs be the greatest evil of all others.   
For neither poverty, sickness, blindness, lameness, nor any affliction (of itself) separates from God: nay, they being sanctified, draw us nearer to God, to know him better, and trust more in him; as Zeph. 3. 12. I will 
Zeph. 3. 12.  also leave in the midst of thee, an afflicted and poor people, and they shall trust in me. Therefore of all evils the evil of sin is the greatest: seeing it deprives us of the greatest good of all the sweet and comfortable communion with God, his Angels, and all the joys of Heaven, and brings to communion with the devil and his angels, to Hell torments for ever. We see how Mary wept and took on when Christ was removed from her sight, Oh 
Marry weeping.  (says she) They have taken away my Lord, and I know not where they have laid him: So is every true Christian discouraged, having lost sense of communion with Christ: when he apprehendeth ho●… his sins have raised up a partition wall betwixt God and him, this of all sorrows is the greatest: Nay, in this case, nothing can comfort until the Sun shine: Again, until the Son of Righteousness discover himself some way to the soul, by some beams of his favour: as the Church's experience was in that doleful estate, Lam. 1. 16. 
Lament. 1. 16.  For these things I weep, mine eye, mine eye runneth down with water, because the Comforter that should relieve my soul, is far from me, etc. So is it with every sinne-sicke soul, until they have found and recovered Gods favour lost.  
Use 1 The use of this is, that seeing of all evils, sin is the greatest, we must learn so to esteem and account of it. What a world is it to see, how men will complain of worldly evils, poverty, toothache, headache, and such like, and never complain of our sins, whereby the soul is made a stranger to God, and we reputed as enemies unto him.  
Use 2 Another use may be, to admonish us that our greatest care must be to avoid sin: we see how careful we be to avoid fire and water, hunger and thirst, nakedness & wants, how much more should we study to fly from sin: seeing if all the evils of the world were compacted in one, they are not able to be so great en evil as the evil of sin, which as Saint Augustine says, is sweet, but the death bitter, which attends it in 
August. Hom. 42  the bottom. The people, 1 Sam. 14. saw honey drop, 
1 Sam. 14.  and yet (though they were extreme hungry) no body durst taste it: because of the curse, so howsoever we see the honey of this world drops, pleasures of sin, yet it is not best to taste them, because of the curse and bitter 
Hony dropping. Porters.  fruit of sin. When Porters are hired to carry a load, they use first to feel and poise it with their hands, to see if they be able to undergo it, for if it be too heavy, they will not meddle with it. So should we do before we meddle with sin, consider the burden and weight of it, weigh the danger and punishment, that so finding it of all evils the greatest, we may fly and shun it.  
Use 3 To be contented then to endure patiently the evil of punishment, that we may escape the evil of sin; seeing GOD of his infinite wisdom inflicts the one that we may be freed from the other: as one well says: A wise workman, will undergo the lesser evil to avoid 
Lesser evil. Chirurgeon.  the greater: as the Chirurgeon cuts off one member, lest all the body should be infected: or as in a fire men will pull down three or four houses to save a whole Town. So it must be our wisdom, by enduring the lesser, to avoid the greater evil of sin; for the evil of Punishment, is not absolutely and simply evil, (evil in itself) it indeed seems evil to him that feels it: but it is good in itself, as Iraeneus speaks, It is 
Iraen. lib. 4. cap. 72 & Chrysost. Hom. Ad Populum. Aethiop.  good in itself as being an act of Divine justice. Malum Paevae: evil in the punishment, Sed bonum est Justitia Dei. good in regard of Gods justice.. But the evil of sin, it is absolutely & simply evil in itself: because it is a direct aversion and turning away from him that is only good.  
The second thing remarkable in this last Branch of the Petition, is, to observe two or three things from hence, that we desire to be delivered from evil.  
First, Our own inability, that we be not able to deliver ourselves. It is God that must deliver and keep us from all sin. So that in confession of our own frailty and weakness, we acknowledge all power to be of God which must deliver us from evil: yea, from this great evil of sin. So Peter shows, That we are kept from the 
1 Pet. 1. 5.  power of God, through faith unto salvation. And Christ 
john 17. 15.  prays for his disciples, That the Lord would keep them from evil. So that it is God only who keeps us from evil we are not able to keep ourselves from the very least.  
Quest. It hath been a question, whether man can resist temptation by the power of Nature without grace, wherein some of the Schoolmen, go 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 only Saint Augustine against the Pelagians, shows by many strong reasons; but also very reason will confirm it. For,  

Argument.  No body can deny but that it is a good thing to resist any tentation whatsoever.  
But there is no good thing in us by Nature.  
Therefore by Nature we cannot resist any tentation.  
That there is no good thing in us by Nature; see for proof, 2 Cor. 3. 5. Where the Apostle shows, we are 
2 Cor. 3. 5.  not of ourselves sufficient to think a good thought. And Christ tells us, John 15 5. Without me ye can do nothing: 
john 15. 5.  Wherefore we must desire still that God would deliver us by his Almighty power. A little child, so long as he is led by the hand of the Mother, so long is he 
Child led.  able to walk up and down the house without hurt, but if the Mother once let it go, than it falls, and breaks face or nose, and so cries out So it is with the children of God in this world, so long as he upholds and sustains them by his grace, so long do they walk without hurt and danger in the ways of God. But let him never so little withdraw himself and his Grace, leave us to ourselves, by and by we fall into great and grievous sins, whereof happily we are not healed many a year after. You see what David's confession is; I said in my prosperity I shall never be moved: But thou hidst thy face, and I was troubled.  
Secondly, This shows it to be a great deliverance and work of God's goodness and mercy to be kept from sin. It seemed a great deliverance, the escaping of bodily dangers as Peter from prison, joseph out of bondage, Daniel from the Lion's den: but indeed the great deliverance is to be freed from sin, which the Angel pronounces as a great blessing (speaking of the birth of Christ) His name shall be called jesus, for he shall 
Matth. 1. 21.  save his people from their sins. So Psal. 116. 8. He confesses this for a great mercy. For thou hast delivered my 
Psal, 116. 8.  soul from death, mine eyes from tears, and my feet from falling. This the people of God must especially pray for to be freed from the power of sin. But oh! the greatest part of this world have no care to be delivered from this greatest evil; So they may be delivered from trouble, danger, sickness, they think all is well with them, they are content to live and dye so, yea to rot in their sins. As the children of Israel cried unto Moses, Tolle Serpents, went to have the fiery Serpents removed, 
Fiery Serpents.  being well enough pleased to retain their sins, so they were rid of the Serpents. So do the men of this world desire to be rid of the Serpents, worldly griefs and wants, annoyances, sickness, lameness, unseasonable weather, and such like, but no care to be rid of the greatest evil of sin.  
Quest. 
3 Thing.  Ans. 1 The third thing is an Interrogation, by way of demand. What be the evils of sin, which we here pray to be delivered from?  
I answer in general, we pray to be delivered from all sin, so it comes in unrestrained: Lord deliver us from evil: that is, from all evil. So that we pray to be delivered from every evil way, as David, Psal. 119. 101. I 
Tsal. 119. 101.  have refrained my feet from every evil way, that I might keep thy commandments, So the Apostles exhortation 
2 Cor. 7. 1.  is, Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting sanctification in the fear of the Lord. It is the common corruption of the world, that they be careful to avoid some sins, and not others. Like jehoram, who took away the Images of Baal, and yet departed 
Images Baal.  not from the sins of Jeroboam. So it is with many of us, we can be contented to take away the Images of Baal, to be afraid of some gross and grievous sins, such as Murder, Theft, high Treason, etc. and yet they will continue in a number of other sins unrepented of. But we must fly from all sin, as much as may be. If a Thief have found one hole in a house, at that 
A thief.  one hole, he may carry out all the wealth and treasure of that house. So if the Devil find but one hole in our hearts, one close sin we are addicted to, at that one hole he will rob us, and carry out all our treasure, leave us never a good grace to stand by us at the day of death;  
Thus much in general.  

In particular.  Secondly, we pray particularly to be delivered from three wicked evils; First, From the evil of a wicked heart, because it is the fountain 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 
Heb. 3. 12.  you an evil heart, to depart away from the living God. And the wise man's counsel is, Prou. 4 23. Keep thy heart 
Prou. 4. 23.  with all diligence, for from thence cometh life. If a man would have good water about his house, he must especially look unto the cleansing of his Springs, for though he cleanse his Pipes and Conduits, yet if his Springs be foul and muddy, he is never the better. So because the heart is the Fountain and Spring of all evil, we must especially look to that.  
The second kind of evils which we pray against, are offensive evils, scandalous to our holy profession, such as do not only bring disgrace upon ourselves, but in some sort also cast disgrace upon the Lord himself. Which is contrary to that rule of the Apostle, 1 Cor. 10. 32. Give no offence neither to the jews nor to the Gentiles, 
1 Cor. 10. 32.  nor to the Church of God: even as I please all men in all things, etc. So Paul saith, 2 Cor. 9 15. For it were better 
2 Cor. 9 15.  for me to dye, then that any man should make my rejoicing vain; So it should be with us, rather to die a thousand deaths, then to lose our rejoicing, bring any dishonour unto God, or stain our holy profession, and the Gospel.  
Thirdly, We pray against the evil of our own Nature, that is, against those sins we are most prone, and inclined to, for every one hath some special sin which haunts his nature above the rest. Now therefore we pray unto God that he would deliver and keep us from the special sins which our nature is prone and inclined unto: As the Drunkard from his own drunkenness, the Liar from his deceit, the corrupt man from his uncleanness, etc. David he prays (to this purpose) to be delivered from his iniquity. It cannot be somewhat easy to keep us from our own sins, such as our nature is most inclined unto, herein a man may make truest trial of himself. And as this must be the continual care of a Christian, so especially now when the blessings of God lie before us, and we be ready to gather that which the good hand of GOD hath provided for us, O then pray unto God that we be kept from evil, from the evil of sin that he do not take away his blessings, or hide his countenance from us: as Moses was desired to cover the shining brightness of his face. But entreat we the Lord to come into his Vineyard, to enter upon his blessings, and to enjoy the fruit of our labours: and so to guide us continually by the hand of his good providence: As we may not be led unto tentation, but be delivered from evil. And that for these reasons.  

1 For thine is the Kingdom,  
2 The Power  
3 And the glory for ever. Amen.   
Having thus spoken of the Petitions, both which concern God's glory, and our own good: whereby Christ hath taught us to make our Requests regular, whatsoever we ask, demanding it according to Gods 
1 john 5. 4.  will, with assurance to receive it: as we have it, 1 john 5. 4. He now at last brings us unto a view of those reasons, whereby we may strengthen and back our Petitions, that we may be assured not to lose what we pray for. Seed as we know may perish two ways.  

1 If it be not good.  
2 If the ground be naught.   
For though the seed be good: yet if the ground be not answerable, it will come to nothing. But it is not so with the seed of Prayer, for the ground that it is sowed in, is the ears and bosom of God. Therefore howsoever it may perish in respect the seed is not good, yet it can never miscarry, because the ground is good, but the LORD will make it prosper and return it with a blessing and increase.  
Therefore let us hold ourselves to the rule of Christ, and then we need not to doubt, but to have a blessing if we seek for it; and be not wanting to ourselves, the Lord will not be wanting unto us, as you have heard.  
Now for the conclusion, it contains two things.  

1 Certain reasons to enforce the Petitions, Thine is the Kingdom, Power, and Glory.  
2 A reflection or reiterating of our desires, in the last words, A men, which is as much as to say, Lord, let it be so.   
First, for the reasons, we must consider, why our Saviour Quest. Ans. Christ annexeth these, and doth propound Petitions without enforcing reasons? This was to show with what earnestness, and excellent fervent intention, we must pray to God, not slightly and coldly, but pressing him with arguments, being serious to obtain what we pray for. But how do many of us pray, indeed it is with such deadness, and coldness, as if we did not greatly care whether our requests be granted or not. Now to correct & mend this fault, our Saviour shows we must be serious and earnest in our suits. David says, My voice came to God when I cried, My voice came to God, and he heard me. Children be earnest when they crave, but 
Children crying.  when they cry, they are so importunate, that they will have no nay. So we that be the children of God, must not only crave of God, but cry also, and be so importunate, that nothing can quiet us till we have our requests granted, and the blessing we seek for. This our Saviour shows by the importunity of a friend, suing at midnight, (an unseasonabletime) who beats, and knocks, and calls, and will not rest until he have the three loaves that he came for. As also by the widow's importunity 
Luke 18. 5, 6,  and prevailing with the unjust ●udge: which shows, that the greater and more it is, the more acceptable our Prayers are, and the likelier to speed.  
Saint Paul wills us to strive by prayers with God: meaning, that as Jacob strove, wept, and wrestled with 
Gen. 32. 25.  the Angel, and would not let him go without a blessing; So should we strive with God by prayer, in a holy reverence, and say as he said, Lord I will not let thee go 
Hosh. 12. 4.  unless thoublesse me, unless thou show mercy upon me, and grant me my desire; and then, no doubt, keeping the right course which Christ hath set down, we shall prevail with our God. But oh! how are we to seek in this, how poorly come we forward in grace, as having no life in us? as though we suspected that God were not able to grant our requests? or else the immoderate cares of this world choke up our desires: or the foolish interposition of vain thoughts, and want on motionshinder our zeal and devotion. So that by our Saviour's reasons, we must learn to quicken ourselves, to be more serious in our prayers, considering God will have it so, and delighteth in importunity, therefore showing us undeniable reasons to incite us to pray.  
Secondly, we must consider, What kind of reasons they 
2 What kind of reasons they be.  be which Christ annexeth here? They be all reasons taken from without us, and not one of them found within us: which was to show, that nothing of the world is within us, (no not in the very best of us) that might move or incline the Lord to show mercy and favour unto us: no such dignity or merit, whereby we may procure favour or think to be heard and speed at the hands of God: seeing whatsoever inclines God to hear and pity us, is wholly in himself. As David shows in that 
Psal. 44. 4.  prayer of the Church, Psal. 44. 4. Thou art my King, oh God, command deliverances for Jacob; through thee will we push down our enemies, through thy Name will we tread them under that rise up against us. So Psal. 143. 11. He 
Psal. 143. 11.  begs quickening from God for his Names sake, etc. And Daniel 9 18. (saith he) We do not present our supplications 
Dan. 9 18.  before thee for our own righteousnesses, but for thy great mercies.  
So he himself by the Prophet speaks in another place: I do not these things unto you for your sakes, O house 
Isa. 48. 11.  of Israel! but for my holy Names sake, etc. Thus when we would obtain any good thing from the Lord, we must learn to go out of ourselves, and to raise all the matter of our hope and speeding from the Lord, for his own sake, out of his mere goodness and mercy.  

3 The reasons are forcible.  Thirdly, we are hence to consider with ourselves, that the reasons be fit and forcible, whereby our Saviour Christ, secretly answers three doubts concerning prayer, which might be discouraging impediments, to hinder us not to speed, when we pray.  
First, when the party to whom we pray, hath no authority to grant it. This was seen when the Mother of Zebedees' sons came unto Christ, desiring a request of him, that her two sons might sit, the one at his right hand, the other at his left hand, in his Kingdom, unto which Christ's answer was; first, in generaall, Ye know not what ye ask, etc. and then he tells her, But to sit on my right hand and on my left, is not mine to give, but it shall be given to 
Matth. 20. 20.  them, for whom it is prepared of my Father. Here she petitioned amiss, in such sort as came merely from affection and favour to her children, this is one impediment, suing unto one who hath no authority to grant, at least in that thing.  
Secondly, when though the party hath authority, yet he hath not power and ability to do it. As in that desolation of judea, prophesied of, Isa. 3. 7. Where some should come 
Isa. 3. 7.  and hang upon helpless helpers: this answer (he shows) they make. In that day shall he swear, saying, I will not be an healer, for in my house is neither bread nor clothing, make me not a ruler of the people. So Mat. 17. 16. We read a complaint made unto Christ by a certain man whose son being lunatic and brought to his Disciples, they could not cure: this is also a discouragement, if we doubt of the party's ability to help.  
Thirdly, when though the party we come to hath both authority and ability: yet is unwilling to grant, as we see in churlish Naball towards David, Shall I then 
1 Sam. 25. 11.  take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be? these be the three impediments which if they possess one throughly with a prejudice, may hinder prayer: either not to be, or if done, yet not to speed Now, our Saviour Christ removeth all these, showing; 1 That the Lord hath authority to do it, because the Kingdom is his.  
2 The Lord hath ability, because his is the power.  
3 Hath willingness to do it, because all the glory and honour of it shall be his own.  
And thus by these three reasons, our Saviour hath cleared and removed all these rubs in the way, which might make us doubt not to obtain at the hands of God what we pray for.  
Reason 1 Concerning the first reason, taken from God's authority, (For thine is the Kingdom) we observe, that The Sovereignty and free disposition of all things is in the hands of God: So as we may well pray, Lord thou mayst give us Heaven, pardon of sins, daily bread, all that we need and pray for, Because, Thine is the Kingdom: thou hast the free and entire Dominion of all things, and thou (as Sovereign Lord) mayst dispose of them, & dispense them at thine own will. So David saith, Thine, O Lord, is greatness, and power, and victory and praise: for all that is in heaven, or in earth, is thine: both riches and honour come of thee and thou raignest over all, etc. All other things are tied to laws and rules; a man in his family may not take the children's bread and give it unto the dogs. Yea, a King that will rule in his own Kingdom, hath his power limited and confined of God; for it is mentioned as a note of an evil King, 1 Sam. 8. 14. That he shall 
1 Sam. 8. 14.  take their fields and vineyards, and best O live trees, and give them to his servants; But God hath an illimited power and unrestrained, so as he may dispose of all things at his pleasure: being therefore sure that we can ask for nothing which he hath not authority to give us.  
Nay, this reason, if it be well weighed; hath a further force in it, Namely, because the Kingdom is thine. So, O Lord! it belongs unto thee, and is much for thy honour, to give us all these blessings and graces that we pray daily for. For we all know that it belongs unto a king to provide for the comfortable and good estate of his own subjects and servants. And therefore Salomon's kingdom and government (amongst other things) was so renowned for this, because he so royally and richly 
Salomon's provision.  provided for his subjects, that silver was nothing worth in his days. So seeing God is our King, it belongs to his care, to furnish and store us with all graces needful. Thus holy David's practice was to fetch all his wants out of God's store-house, as Psal. 5. 2. Harken unto the 
Psal. 5. 2.  voice of my cry, my King, and my God, for unto thee will I pray. The reason of this his dependence upon God, he shows, Psal. 74. 12. For God is my King of old, working 
Psal. 74. 12.  salvation in the midst of the earth. Thus also it is God's honour to furnish his own subjects and servants, with all manner of blessings and graces necessary. The uses briefly are two.  
Use 1 First, seeing the Kingdom is Gods, whatsoever thy self or thy estate be, though never so unworthy or unfit be not distrustful, discouraged, do not despair, because the kingdom is the Lords, that is, He hath the free and absolute disposing of all, to distribute, and give away at his pleasure, unto whom he will, and when he will. Therefore yet a while, pray still, be patient, and wait his leisure, for he will come to thy comfort in the best time.  
Use 2 Secondly, seeing the kingdom is the Lords, never grudge at the good estate of another: because the Lord is only wise, yea, infinite in wisdom to dispose of all things as he list. It is not lawful for me to do with my 
Matth. 20. 15.  own as I list: So let us be contented with his good will and pleasure, he who hath lest hath more than he deserveth: see what Jacob says, Gen. 32 10 
Gen. 32. 10.  I am not worthy of the least of thy mercies. So when old Eli was threatened with the destruction of his house, for the transgressions of his sons: his reply is. It is the 
1 Sam. 3. 18.  Lord, let him do what seemeth him good. And David Psal. 
Tsal. 39 9  39 9 saith, I was dumb, I opened not my mouth, because thou didst it.  
Reason 2 The second reason is taken from The power of GOD; that is, the strength and ability to do all whatsoever we pray for or need, is Gods. Earthly Kings many times want power, though they be willing to help their subjects and servants; as when the poor woman cried out to the King of Israel (in a great distress of hunger) Help my Lord, O King! He answered: Seeing the Lord doth not succour thee, how should I help thee? Thus we many times want power, but there is no want of Power and ability with God, seeing out of the rich store-house of his abundant plenty, he is able to supply what we stand in need of: As the Apostle speaks, Eph. 5. 20. Unto 
Ephes. 5. 20.  him therefore that is able to do exceeding abundantly, above all that we either are able to ask or think, be all glory for ever. Thus it is a good thing for every man to be persuaded of this, that we can ask nothing at the hands of God, but he can give it. Whereupon the Leper, and 
Matth. 8. 8.  so the Centurion, both come to Christ with this speech, Lord if thou wilt, thou canst make me clean. And 2 Cor. 9 
2 Cor. 9 8.  8. He shows this much, That God is able to make all grace abound in them, etc. Peter (we read) so long as he carried his eye to Christ, he was able to walk upon the waves of the Sea. But when he looked away from Christ, and cast his eyes upon the Winds and Billows, by and 
Peter's Seawalking.  by he began to sink. So is it with us in this world, as long as we can cast our care upon the power of God, so long we may be upheld in all temptations and troubles: as a man standing on the top of a high Tower, is safe so 
A man on a Tower.  long as he looks up, but looking downwards, is ready to fall. So it is with us, when we do not look unto Heaven, but look on fears and other things downwards, we by and by are in danger of drowning. It is a good thing therefore ever to look unto the power of God, considering that what is impossible to man, is possible with God, with whom all things are possible.  
Reason 3 The third reason is taken from the glory of God, For thine is the glory for ever and ever. That is to say, Lord it is thy glory and honour to do these things that we pray for, and though not for our sakes, yet Lord do it for thine own honour and names sake, which is above all things a strong motive, there being nothing which more moves, and prevails with him, than his own glory. The glory of God, is as it were the eye of God, his tenderest part, yea, such a part, as he will not have touched: as I saiah speaks thereof. My glory will I not give to another, (saith the lord) So though nothing in the world be in us, and we have no merit, being to fall into the dust, yet this is sure that the Lord will think upon us, as David speaks, Psal. 40. 17. But I am poor and needy, yet the Lord thinketh on me, etc. he will think on 
Psal. 40. 17.  whatsoever concerns his own glory and honour: Consider we then what a great mercy this is unto us, that the Lord hath leapt and folded up our good in his glory. As the ivy is so wrapped about a tree, I hat it cannot be feled, but we must fallen the tree also: so is the glory of God enfolded 
Iuy.  and wrapped in our good, that they both go together.  
These things considered, let us strive in our prayers, with humbleness, confession, shame, importunity, giving all to God, and emptying ourselves of all good things in ourselves. So Abraham speaks unto God, 
Gen. 18.  I have presumed, that am but dust and ashes to speak unto the Lord. So he says, Isa. 40. 17. All Nations before 
Isa. 40. 17.  him are as nothing, and they are counted to him less than nothing, and vanity.  
Thus must we come down all and be abashed in our own sight, referring ourselves in prayer to the good will of God, using strong Arguments, and much Patience in Humility.   

Amen.  
This last word contains a refiection or inference of our desires. Some learned men take it for an assent of faith, but though in Positions and Propositions, it beso, yet in prayer it is always used as a root of reflection, Amen, Good Lord let it be so. which shows that there must be great attention in our Prayers, the mind must be seriously fixed upon that we speak for to the Lord, without straying and wand'ring thoughts. It is an opinion of the Papists, that if a man have a general intent to pray, it is no sin to entertain wand'ring cogitations, so that a man may go on with his beads, and finish up the number of his dotish sayings for all his business. As they that have a journey to London, if they put 
journey to London.  themselves on the way, need never think on London, for every step the horse takes, sets him forwards. But our Saviour Christ here shows the flat contrary, that we must finish up our prayers, with the same attention, earnestness, and fervency, with which they were begun, all wand'ring thoughts being expelled. For so long and no longer we pray, than our mind is elevated and lifted up unto the Lord.  
Saint Augustine says well to this purpose; who intends to speak to one in a serious matter, and then turns his talk to another? who will have a suit to a judge, begin to propose the matter, and then turn his speech to his friend standing by? who can suffer this? 
Speech turning.  who can endure it? much more than when we come to GOD in prayer, ought we to have our thoughts set, and minds prepared to be attentive unto that which is said: like Holy David: to be able to say, My heart is fixed, O LORD, My heart is fixed: awake my glory, etc. that we may not appear before the Lord: with flat, dead, heavy spirits, and wandering thoughts: but with ravished hearts and minds serious, thirsty, earnest, attentive, longing for the things prayed for; We may always conclude our prayers comfortably, to our everlasting rejoicing, to cry, Even so Lord; Amen, Amen, Amen.  
Veni etiam Domine jesu.  
FINIS.    

THE POOR PENITENT OR, THE DOCTRINE OF REPENTANCE. As it was Preached in diverse Sermons, by that Reverend, Learned, Holy, Painful, and judicious Divine, Mr. JOHN SMITH, late Minister of the Word of God at Clavering in Essex; And sometime Fellow of St. john's College in Oxenford. Published since his death for the Hungry.  
UPRIGHTNESS HATH BOLDNESS.  ISAY 48. 18. 
O that thou hadst harkened to my Commandments, than had thy peace been as a River, and thy Righteousness as the waves of the Sea.  
Thy seed also had been as the sand, and the offspring of thy bowels like the gravel: his Name should not have been cut off nor destroyed from before me.  
LONDON, Printed by A. I. for George Edward's, and are to be sold at his house in the Old Bailie, in Green Arbour, at the sign of the Angel. 1629.   

To the Reader.  
CHristian Reader, I send thee here the sour and bitter Pill of Repentance, yet fear it not, for it comes not to kill, but to cure thee. It may be bitter in the taste; but take my word for it, it will be healthful in digestion I know thou canst endure to sweat, purge, and toil for the health of thy mortal body; why wilt thou not do as much for the everlasting good of thy immortal soul? If thou be'st an Atheist, I leave thee in thy gall of bitterness unto thy perdition (except thou Repent:) but if a Christian, I pray thee remember, what the Spirit of God says. Every one that hath this Hope in him, purgeth himself even as he is pure. Are all things become new by Christ? and dost thou think to go to Heaven in the old rotten defiled rags of the first Adam? there being no change wrought in thee? Deceive not thyself, there is no remedy; if thou wilt not mourn for sin, thou shalt mourn for judgement. If thou wilt not shed tears here for thy offences, there is no remedy, thou must of necessity weep for ever in Hell, where shall be (saith our Saviour) wailing and gnashing of teeth world without end. Be not therefore (like Ephraim) a deceitful Merchant: weigh thins rightly in the balance of the Sanctuary: and remember (as God wishes of his people Israel) that thy chiefest wisdom is to remember these things: The misery of sin; The Happiness of Holiness, and thy later end: which if thou neglectest, all thy other actions are and shall prove but mere foolishness in the sight of God. Vanquished by the importunity of a friend (in hope it might prove profitable for thy good) I gave way to the Printing of this small Treat●●e: though (in regard of my own weakness) I did not hope to live so long as to review and publish it myself. Pardon therefore I increate thee the wants and failings thereof. Feed on the honey: supply the rest with thine own mounting more ample Meditations: and with the help of others of this nature, use it by God's blessing as a poor help to lift thee up one step higher upon jacob's ladder (which is the end I aimed at) until some other of more learning, piety, experience and wisdom erect for thy sake a more excellent fabric upon this weak foundation, which he heartily wishes:  
Thy servant in Christ Jesus, JOHN SMITH.   

To the Christian Reader.  
GEntle Reader, I offer here unto thy view a Treatise of Repentance, which I found in the study of the most worthy Author a little after his death: written in an extraordinary small rugged blotted copy: which since that time with exceeding care and pains, was thus fitted for the public good; hoping that thou wilt take it in good part as it is, though the exact curious hand of the Author was not to perfect it, as he intended, if he had lived a little longer. I know the diverse Books already extant upon this subject, might have discouraged me so, as to have spared my pains herein: but that as diverse meats diversely cooked and dressed, fit best diversity of Pala●es and queasy stomaches: So I hoped that perhaps the plain and unusual handling of this Treatise, might comfort, encourage, and stir up some one or other, supplying from the storehouse and fountain of the ever abounding Spirit, somewhat not observed, or at least not thus cooked by any other. For which cause, and that the memory and pains of so learned, holy, & Judicious a man of God, should not be altogether buried and forgot, it hath been thus by God's assistance published, Let me therefore entreat thy charitable Censure of what is done for God's glory and thy good, for which, I promise some other way to strive how I may best show myself,  
Thine in the best bonds, 〈◊〉. HART,   

A TREATISE OF Repentance.  GALATH. 3. 19 24. 
Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the Promise was made, and it was ordained by Angels in the hand of a Mediator.  
Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by faith.  
TO apply Christ unto us who is the means of Salvation given of God, there must be two works;  

1. A work of the Law.  
2. A work of the Gospel.   
That the Law may effectually work upon us, and bring us unto that for which it was appointed of God, there must be  

1. A knowledge of the Law.  
2. An application of the Law.   
Of the knowledge of the Law we have already spoken, now are we to entreat; How every man may apply it to himself, and so thereby both measure his own courses, and curb his wicked life. For even as the man Elisha, 
●lishes  2. King. 4. 34. applied his body unto the child's body, 
2. King. 4. 34.  his eyes unto his eyes; his hands unto the child's hands; and his mouth unto the child's mouth, etc. and then it appeared what difference there was betwixt the child's cold body, which began to receive life from Elishaes' warm body: So when a man shall apply the law of God unto himself unto his heart, he shall soon perceive what a damnable estate he is in, and how far short he comes of the means to avoid death and damnation. So then, the best course for every man is, to apply the Law of God unto himself, and measure his own actions by it; for a man may have a great deal of knowledge of the Law of God, and yet be never the better for it, if he be not wise to apply the knowledge unto himself, and examine his own courses and life by it, for this will discover unto him all his spots and blemishes: and leave no corner of the soul unransacked. Even as a workman coming too hewgh a a piece of timber, he takes a line or a thread, and applies 
Piece of Timber.  it unto it, by and by he sees where it is marked or chalked, or crooked, or straight, and so proceeds in his work accordingly: So let a man apply the straight threads and lines of the law of God unto himself, and by and by he sees his own evil ways: where he performed too few duties, where he prosecuted too much his own will, and how there remaineth unto him a reward, according to his evil or good actions. So then every Christian who taketh care to apply Christ unto himself, must not only know the Law of God, but know how to apply the same unto his own soul and conscience: that the Law may affright, wound, and bring him under, both to a sense of sins present venom and bitterness, as also to an unfeigned and sound total hatred thereof for the time to come. Now of the Law thus applied, there is a double use;  

1. In the man Unregenerate.  
2. In the man Regenerate.   
In the the Unregenerate man, there is a fourfold use thereof.  
Use 1 First, It shows him Generally what is sin? for a man by his own light of his eyes and reason, is not able to discover his disease unto himself, Rom. 3. 20. For by the Law cometh the knowledge of Sin: and Chap. 7. 7. Nay, I knew not sin but by the Law. So then, the law of God discovers and displays sin unto us. O, we cannot see with the light of our own eyes and understanding, if God help us not to see. We are not by nature inspired to know good and bad. No, until the law of God discover unto us what sin is, it is impossible for us to discern our misery. As a man that is brought into a dark room cannot 
A dark Room.  tell how it stands, whether moated, or towards a yard or Orchard, nor how it is adorned, and made handsome and fine, or otherwise lies sluttish and beastly, but bring a candle into the room, or tarry till the Sun riseth, and by and by every thing is apparent: So let a man look upon the light of his own reason or understanding, and he will quickly fall into every ditch, and run headlong into the byways of frailty, corruption and wickedness. But let God light up the candle of his law, and by and by we shall see what is good, what is not good: what is lawful, and what is unlawful for us. This is the first use of the Law in the man unregenerate; it shows him generally what sin is, that it is a sin to lie, to swear, to make our tabletalk of filthy actions, to be disobedient to superiors, and that we must be disrobed of our own filthy estate. The Law of God I say, can discover us, whether we offend in thoughts, words, or actions, and make it easily known what sin and corruption dwelleth in us. As the Lepers 
Lepers, 2 King. 7. 9  said unto themselves, 2. King. 7. 9 We do not well, this day is a day of good tidings; Let us rise, etc. So the Law of God can make a man say unto himself: I do not well to lie, to swear, to dice, to misspend the Sabbath: to riot in evil company, to be impatient, proud, covetous, a backbiter, etc. O let me rise and get me away speedily from this miserable condition lest evil befall me.  
Use 2 The second use of the Law to a man unregenerate is, To show him the Fearfulness of sin, what a grievous and fearful thing sin is: how dangerous for a simple man to offend so great a God, to incur the indignation of so high a Majesty. A woman hopeth she is with child, when she feeleth many stitches, longings, and other distemperatures 
Woman pained.  of her body, but when her greatness and swelling womb appears, then is she assured, and not only finds it so, but ere her deliverance feels diverse violent pangs and grievous convulsions: So when men run on in sin, the Law of God at length makes their wickedness apparent, not without perturbations, anguish and sorrow, till there be a deliverance from the same, and the heinousness of their transgressions; Again, as a man having a foul bedurted, or bespotted face, doth neither know the same, 
Dirty face.  nor seek to wash or make it clean, till some friend bring him a glass, or he himself look in one of purpose, then is his ugliness quickly discovered, and he is ashamed of his former deformity; so fareth it with a man in sin, he knoweth nothing, nor feeleth his own wretchedness, till the law of God acquaint him with his misery, and show him the ugly and bespotted face of his transgressions: yea, to be loathsome and abominable, foul as any vile Lepers under the Law. Yea, the law of God pleads as it were in God's behalf: and saith, as in Isay 7. 13. Is it a 
Isa. 7. 13.  small thing for you to grieve me, but you will also grieve my God? This is the second use of the Law, not only to show us what sin is but also to discover the greatness and heinousness of the sin: and what a fearful estate we remain in under the same, with the vengeance and punishments that must and will ensue upon it, if we continue in the fear full estate thus presented before us.  
Use 3 The third use of the Law of God is, that It shows in particular one to be a sinner; a great and grievous sinner in the sight of God, so that the law of God doth not only show a man generally what is sin, or how grievous and contagious a thing sin is, but it also shows a man that he himself is a sinner, a great and manifest offender against the Majesty of a great God, so that a man must not be contented with the first or second duty, but come particularly unto himself, or else the Law will follow him at the heels with Tues homo, and make him ashamed of his wickedness, or unwillingness to be discovered. It will do as Nathan did to David, at first he began with Parables, 
Nathan.  and laid open not only a sin, but the heinousness of the sin: but at last he came nearer, and in plain terms said, Tues home, So doth the Law of God deal with all sinners, and never leaveth them till they apply it particularly to themselves, and be able or willing to say as David saith, Psal. 51. 3. Against thee, against thee holy have 
Psal. 51. 3.  I sinned; and done this eiull in thy sight, etc.  
Use 4 The fourth Use of the Application of the Law of God is, That it shows a man what a Piteous estate he is in by reason of his sin, and that he is a grievous tranfgressour in the sight of God, for the Law pleads and shows God's cause, that he is present at all times, in all places, and hath no respect of persons; but reproves all, showing, that we are subject to vengeance, but by the means of Christ, so that the Law of God works these effects in a man.  
First, The fear of Damnation, many a man can in a bravery scorn death, and set little by any torture, but at last he bursts out with an old saying in a Father: Non mori sed Damnari metuo, I am not afraid to die, but I am afraid to be damned; I am not afraid of the pains of death, but I am afraid of the pains of Hell.  
Secondly, Shame in a man: for continuing in filthiness, by committing such sins, whereby he knows he hath offended God, as Rom. 6. 21. the Apostle asks, What fruit 
Rom. 6. 21.  had you then of those things where of you are now ashamed, etc. so that the Law of God will bring great shame upon us for our sins, it will make a man loathe to be known, and afraid to look up to heaven as the Publican, Luke 18. 
Luk. 18. 13.  13. But the Publican standing a far off, would not so much as lift up his eyes to heaven to pray: So the Law will shame us and make us afraid of God, and of ourselves.  
Thirdly, Grief and sorrow for the loss of God by reason of our sins: yea, the fear of this loss makes us cry out as it is, Lament. 5. 16. The Crown of our head is fallen, woe unto us that we have sinned; Oh how many passages are 
Lam. 5. 16.  there in the Psalms, of grief, vexation of mind, and trouble of Conscience, yea, shedding of rears and such like, for the sinning against God, and this not only in the person of David, but in the behalf of the Church of God, and to show every Christian, what a dangerous estate he is in, that continueth in his wickedness against God, and offendeth him by his sin.  
Fourthly, Desire of Reconciliation, for as Micah, judg. 
Micah.  17. 2. could not be quiet though he had the money, and brought it; as long as he thought his mother's curse lay heavy upon him, but sought by all means to be reconciled, so fareth it with a man under sin, after the Law hath told him what curse and vengeance he is subject unto; O how can he be quiet or at peace, though he bring all the sacrifices in the world, if he be not reconciled to God and his Word. If the Law of God hath once wrought upon a man, that he may see in what a desperate estate he stands, then of all other things in the world, he most desires to be reconciled to Christ.  
Thus the Law makes a man fit to receive Christ, that before knew not what it meant, for by showing a man his sin, the greatness and grievousness of the same, by making a man accuse himself, and confess in what an estate he is in: as far as damnation, fear to lose God, shame to be in so desperate an estate, and a longing after the quietness of his soul, and purchasing the peace of conscience: considering the Law cries our upon him with a loud voice, how he hath incurred the wrath of God: then hath he no other refuge, but to fly unto Christ, and by his means to desire reconciliation with God, which must needs be so, after the sight of his sin: and this is the use of the Law for the unregenerate man.  
Now in a Regenerate man there are three uses of the Law, in Application thereof. Use of the Law 1 First, To keep down his Pride, that he may not swell, not be any wise puffed up with his special graces and gifts. So St. Paul confesses, 2. Cor. 12. 7. And lost I should be exalted out of measure, 
2. Cor. 12. 7.  there was given unto me a prick in the flesh, etc. for though we be in the state of Grace, and may presume of many comforts and privileges belonging to our election, yet lest we be puffed up and over presumptuous with opinion of the state we are in, the Law can keep us down, and make us look upon the black feet of our frailty and corruption, as if we were still under the curse of God. It is read of the Peacock, that in the midst of her pride and 
Peacock.  spreading of her glorious tail, all is suddenly abated upon the casting her eyes upon her black feet: So loc the proudest boaster of his own righteousness, or the privileges of a Christian, look down upon his sins which the Law may show him, and he will quickly hang down the head and be dejected in countenance.  
Use of the Law 2 The second use of the Law to a man Regenerate, is To keep him fast unto Christ, as the only means of his salvation; for the Law doth not only show us that we be servants of sin, and ●oes unto Christ, but even then when we are in the state of Grace and subject to many temptations, that yet we are in a fearful plight; yea, the Law shows us plainly, that we are under sin, and so sinners, and subject to the condemnation of sin, then is there no other refuge, but to fly unto Christ, and keep fast unto his Promises and Passion, Merits and Redemption, that so the soul may still from his high perfections fetch matter of supply continually unto her own imperfections.  
Use of the Law 3 A third use of the Law is, To be a mark unto us for a godly life, for Directions to live according to the will of God: as the Prophet Isaiah in many places shows: and David, Psal, 119. Lex tua lucerna Pedibus: Thy Law is 
Psal. 119.  a lantern to my feet, etc. as if we were to be lighted and directed in our way, Object. But are we not free from the Law? Answ. I answer, we are free from the burden and vengeance of the Law, but not from the obedience, so far forth as it is a pattern for our lives, and we are bound in conscience to observe the same, so near as possibly all our endeavours can attain unto, wherein no man shall be blamed of coming short of the mark, if his aim and level be to hit it: So again, we are freed from jewish Ceremonies, and not bound to finish them as they were a burden unto us, & only a type of Christ, but where the Law ties us to a holiness and strictness of life, where it shows us what sin is, and the deformity of the same; or what is pertinent to salvation, we are bound to observe and make it a pattern for our lives, so then the Law not only drives us to see our sins, but to acknowledge them, as 1. john 1. 9 If we acknowledge 
1. john 1. 19  our sins, he is just and faithful to forgive us our sins, and cleanse us from all iniquity. There is then a necessity of leading a holy life, for all such as look for that blessedness to come; this lesson the Law must teach, and direct us and guide us in the way; For as a man who hath a long journey to go, and only hath a general knowledge of the place where he must rest and abide, had need of particular directions to bring him thither, with 
Man in a journey.  more safety and less peril and danger: So fareth it with us in this world, we can all say, we must go to heaven, but cannot lead a holy life which must bring us thither, nor know wherein it consists, unless the Law teach us, and show the way to practise those excellent rules demonstrated for the rule and square of our life. Lo than you have seen of what an excellent use the Law is, both to the man Regenerate and Unregenerate: The next thing must be to show you the use of the Gospel.   

LECT. II.  
THE USE OF THE Gospel.  ROME 1. 16. For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to every one that believeth, to the jew first, and also to the Greek. 
WE remembered you the last day, that to apply Christ unto us there must be two works; First a work of the Law, secondly a work of the Gospel, a work of the Law to humble us, and a work of the Gospel to comfort us, and to raise us up. Now because these two works depend one upon another, this is the order that the work of the Law must always go before the work of the Gospel: First, a man must be humbled by the Law, before he be fit to be comforted by the Gospel, and so whosoever thou be, never look to find any true work of the Gospel, till thou have first felt the true work of the Law, till thou hast been humbled for thy sins, and searched thy own estate by the bright shining lamp of the Law of God, never look that the Gospel will bring peace unto thee until then, Christ himself saith, Luk 4. 18. that he was sent, For to 
Luk. 4. 18.  preach the Gospel to the poor, that he should heal the brokenhearted, that he should Preach deliverauce to the Gaptives, etc. So that you see the Gospel must be published to the poor, to the brokenhearted, for till a man be poor in spirit, brokenhearted for his sins, Christ is not sent to proclaim comfort unto him. Application. It is a ground in Law, Quodante sententiam datam non licet appellare, a man may not appeal before sentence be given, or that a man be condemned in open Court, so there is no appealing unto the court of the Gospel until he be condemned in the Court of the ●aw: thus the work of the law still goeth before the work of the Gospel. As we see in nature that a man must beesicke, before he be healed, so before a man 
Sick man.  hath Christ to heal him, he must be sick, yea deadly sick of sin, yea, of his own sin, and then Christ will come and put his body upon his, and apply some plaster of his blood for curing of him. And so whatsoever thou be, never look for a work of the Gospel, till first thou hast felt the work of the Law. If a man have a corrupt and 
Cortupt sore.  dangerous sore in his flesh, if he would be cured, or prevent the mischief of a gangrene, he must prepare himself to endure both trouble, pains, and many other inconveniences, he must first endure the lancing of it, than the cutting and squising out the filthy matter and corruption; then diverse corrasives to cut out the Ulcer; and lastly, if need be, searing and cauterising before the healing plasters be applied; Even so must a man do in the healing of his sins; First, before he obtain a pardon, or be comforted with the hope of Redemption, the Law must take him in hand, search his frailty and corruption, launce his sins, squise out the corruption of nature, make him roar and cry again and again with the smart of his wounds: and the gentle Cataplasms of the Gospel, may be applied, and the comforts of remission ministered unto him from the Physician and Surgeon of our souls Christ jesus, and this is the work of the Gospel. Now from the work of the Gospel three things are to be found out:  

1. What the Gospel is.  
2. What it works in us.  
3. In what manner it works.   
First then, the Gospel is, That part of the word of God, which containeth a most happy and welcome message of two things:  

1. That Mankind is fully Redeemed by the death of Christ.  
2. That all who will repent and believe shall be partakers of it.   
This is the happy and glad tidings of the Gospel, by which we understand, that there is deliverance and Redemption by means of Christ: and that we may know who be thus privileged; so that in the Gospel two things are to be considered;  

1. What is the benefit of the Gospel.  
2. Upon what Condition?   
Now the special and main thing that is promised in the Gospel is, Redemption, that is, life and salvation by the means of Christ, this I say is the special work of the Gospel. There are many comforts in the Gospel, many promises of God offered unto us: the conquest of sin, death and hell, the forsaking of the world, but the special main thing is Life, Salvation, and Redemption by Christ, as St. Paul brings it, Rom. 1. 16. For I am not ashamed of 
Rom. 1. 16.  the Gospel of Christ: for it is the power of God unto salvation, etc. and 2. Tim. 1. 10. heesayes, who hath abolished 
2. Tim. 1. 10.  death, and brought life and immortality to light through the Gospel: and Act. 6. 10. says he, send for Peter, he 
Act. 6. 10.  shall tell thee what thou oughtest to do; so that you see the special and the main thing in the Gospel is Life and Salvation.  
This being so, two uses are so made of the Gospel, Use 1 First, To see what every man ought, ●r 〈◊〉 required to do by the Gospel, To renounce the world, and the vanities of life, and renew our estate by the benefit of Christ's death, laying hold of him by Faith, whereby at last we shall be sure of our redemption which bringeth life and salvation: as 1. Thess. 4. 18. the Apostle says, Wherefore comfort your 
1. Thess 4, 18.  selves one another with these words, What words? to be exhorted to holiness, innooencie, love, labour, moderate mourning for the dead, to know the end of the Resurrection, all which and many other, are comprised in the Gospel, and tend to salvation. So 1. Pet. 1. 8. We (saith he) 
1. Pet. 1. 8.  Rejoice with joy unspeakable and glorious, to be in hope of eternal life; So as I have said, you see by this, the first use we may make of it, is to labour and endeavour for life everlasting and salvation, never regarding the afflictions and troubles of this life, which endure not, and are not comparable unto that crown, such shall receive who strive as they ought; For though there be pain and trouble in the way, yet there is much comfort and peace at the end of the journey. I make no question but the passing of the children of Israel through the Wilderness into the land of Canaan, was a type of Celestial jerusalem, for as they endured 
Wilderness passage.  many troubles, wants, & distresses in that Wilderness, famine, drought, hear, tedious and wearisome journeys, not without repining and murmuring, before they came into the land of Canaan, yea, when they were ready to enter and take possession, there was wars, fear, Giants, Iron gates, and high walls in their way, etc. Even so do and must God's children go through the wilderness of this world ere they come to heaven and life everlasting, many afflictions, much sadness of heart, poverty, scorns, despites, weaknesses, passions, repining and many murmurings against God himself, yet at last the promises of the Gospel, and hope of eternal life, makes their joy glorious and unspeakable, and they enter into this Celestial Canaan, maugre all the opposition of principalities and powers, and all their spiritual enemies: whilst hope bears them up, and they believe they shall have a blessed issue of all their troubles and afflictions in the end. For as a man passing over a deep and dangerous river into some delicate 
Deep water.  meadow full of variety of good things, endureth all the storms, and perilous blasts of wind, or threatening of the tempest, in hope of the possession of the pleasures of the place, so fareth it with such who mean to make use of the Gospel: the hope of eternal life and salvation, must extinguish all fears of our dangerous passages in this world, and overcome all difficulties for our better coming to heaven, and this be said of the first use, seeing life and salvation are thus proposed unto us by the Gospel of jesus Christ. The other use we have to make, or work we have to do, is to know how we may compass this; and what we must practise to attain it, in brief this must be done by  

Faith and Repentance.  
For the first of these, Faith is so excellent a thing, and so absolutely needful to attain the privileges of the Gospel, as without this we can do nothing: and until this be lost or weakened, we are safe and comfortable in all estates. For, as though a man fall into the hands of thieves, 
Man in fear.  although they rob and spoil him of all he hath, yea, leave him stark naked in a wilderness to wind and weather, yet if they take not away his life, there is some hope of recovery, and a man may be restored again to a former estate, and labour to get more wealth, so fareth it with God's children in the wilderness of this world, although they are robbed, spoilt, and bereaved of earthly blessings, denied honour, riches, preferment; yea, left naked as it were in the Sun, yet as long as faith remains, and that they are constant in the believe of the promises of the Gospel, all other difficulties are overcome by this grace, and life everlasting which surmounteth all the rest, attained unto at the last: how should every one of us then labour to pray for it, to nurse and entertain this so excellent and profitable jewel of faith: to live by it, stand by it, walk by it, and do and suffer all things in faith (as our forefathers of blessed memory) many of them have done. The commendation thereof, with the many rare effects thereof is excellently set down, Heb. 11. all which being a depth 
Heb, 11.  beyond that compass we now intent to wade into: We will by your patience leave to entreat of it now, and come to that we especially intent, which is the second thing required of us for the attaining of life and salvation through jesus Christ, which is,   

Repentance.  
If you read, 2. King. 5. 3. you shall find what Naamans' little maid said: Would to God my Lord were with the Prophet 
2. King. 5. 3. Naamans' Maid.  that is in Samaria, he would soon deliver him of his leprosy: so saith the Gospel unto us; Oh that you would come unto Christ, seek after him by a lively faith and true repentance for your sins, he would deliver you from the threatening of the Law, and release you of those impossible conditions which there you are bound unto; he would conquer death and hell for your sake, and pay the ransom for your sins, and in the end by his Redemption bring you unto life everlasting. Thus must we needs fly for refuge unto the death and passion of Christ. I confess that there is both life and death in the Law, as there is Salvation and Redemption in the Gospel; but the Law (as I said) binds us unto conditions which we can never perform, whereas the Gospel proposes life and salvation upon more easier terms, Then do and live; or Do not, and perish: only to believe and repent, and run unto Christ, and he will heal us of our leprosy.  
This then is the difference betwixt the Law and Gospel; The Law proffers life and salvation unto us, if we can keep the Law and never sin against God. The Gospel gives us hope of Life and Salvation, though we cannot perform the Law, so we believe and repent, which are far easier conditions then actual holiness, tying us strictly to the observation of the common 〈◊〉 ●…ding unto the spiritual meaning of the same: so you see how the Gospel proffers us life and salvation upon far more easy terms than the Law doth, which should make us so much the more diligent to see into the mysteries of the Gospel, whereso great privileges are granted unto us, and admire that depth of wisdom that hath thus tempered the severity of the Law towards us, even when death was in the pot.  

Of this there be two uses.  
Use 1 First, that every Christian must endeavour to keep himself from sin, to live well, and labour in the practice of a holy life; But if he fall and sin by weakness and frailty, and fail in his course and race running, than he must fly unto jesus Christ; Believe the promises of the Gospel, be of good comfort in the Redemption of his soul; and remember that which Saint Paul saith, Rom. 7. The good which I would do, I do not, and the 
Rom. 7.  evil which I would not do, that do I.  
Use 2 Secondly, That we must take heed that we live not in notorious known sin, for the world is so full of wickedness and impiety, that many dare say, what though I sin thus and thus, yet by repentance I hope to be saved. Yea, many gross swearers, liars, aduherers, and such like, can profane godliness in this manner; I hope for all this to go to heaven as well as the best, Christ said he came to save, not to destroy the world, and such like. But the true Christian only he may make a comfortable use of the Gospel, and apply these speeches to the comfort of his soul, not the other. And thereforee in the name of God let us apply ourselves unto the search of these things now whilst it is called to day, and whilst the time of salvation endures: for if now we 〈◊〉 our time, though we should give a thousand worlds for it, we cannot have it here after this life. If a man come to the market and cheapen such things as he hath need of, 
Market cheapening.  and yet will not go to the price of them, he must return without them; even so, seeing we hear at what price God hath see life and salvation, that they are not to be purchased, but at the price of Faith and Repentance; and that God will not let them go at a lower rate, let us resolve that they will not be gotten otherwise, so that if we mean not to come to the price; or cannot come unto Faith and Repentance, we must be content to go home again without Life and Salvation. And thus much generally for the conditions of the Gospel.  
Now for the Particulars in Repentance, there are many worthy heads to be considered: as,  

1. The Necessity of it, we cannot be saved 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 Practice of it.  
7. The Le●s of it.  
8. The Cases of Repentance, etc.  
9 Contraries unto it.  
10. Increase of it.     

1. NECESSITY OF Repentance.  
First for the Necessity thereof, Repentance is such a necessary grace, as no man can be saved without it, for there be but two estates wherein every man living may beesaved, the state of Innocencts, and the state of Penitency, unto which belongs the Grace of Faith. Now no man living ever after the fall of Adam can be saved in the state of Innocence, because we be all sinners and grievous sinners before the Majesty of God, so than he that will be saved must be saved in the state of Penitency.  
There be but two pleas that any man can make when he shall stand before God in fear of judgement. Either Non peccavi Domine, Lord I have not sinned: or Domine peccavi, Lord I have sinned, Sed poenitet peccasse, it reputes me that I have sinned and offended. Now no man living can stand before God in the strength of this first plea, Non peccavi: Lord I have not sinned: For jam 3. 2. it is written in many things we sin all, and 
jam. 3. 2.  1. john 1. 8. If we say we have no sin we deceive our 
1. john 1. 2. 1. King 8 46.  selves: And Solomon in his prayer hath it thus, 1. King. 8. 46. if they sin against thee, for there is no man that sinneth not. So then, seeing no man living can lay hold on the former plea, Non Paccani, let us all lay hold on the latter, Peccavi, sed poenitel peccasse, we have sinned and offended, but it reputes us that we have so done. And thus we see that Repentance is such a saving grace, as no man living can be saved without it, and the Scriptures also agree to this thing, Act. 11. 18. Then hath God 
Act. 11. 18.  also granted Repentance unto life, etc. whereby we see that no man can come to life, but by Repentance, 2. Pet. 
2. Pet. 3. 9  3. 9 he says, Not willing that any should pperish, But that all should come to Repentance; so than if a man will not persist in his sins, the only way is, to come to Repentance when God willeth him, 2. Tim. 2. 25. he says 
2. Tim. 2. 25.  to this purpose: If God peradventure will give them Repentance to the acknowledging of the truth; by all which is apparent, that no man can come out of the snares of Death, but by Repentance, and so we may conclude that Repentance is a necessary Grace, without which we cannot come to life and Salvation. Of this there be diverse   

Uses.  
Use 1 First, seeing Repentance is such a necessary Grace, That we renew our Repentance daily, for so far as a man is from Repentance, so far he is from the Grace of life. Now in Repentance we must not take this liberty to suppose that some sober and sad thoughts (as we term them) of Repentance will serve the turn: O what do we in such slight accounts, but even cast away the salvation of our own souls? For as we hear, Repentance is such a necessary grace, that whosoever casts away Repentance, casts away the salvation of his own foul. We read Ruth 4. 5. 6. that when offer was 
Ruth. 4. 5. 6.  made to the kinsman to redeem the land, he was contented till it came to the purchasing of Ruth the Moabitish 
Ruth.  woman at the hands of Naomi, than he gave over and resigned his interest to Boas: even so it is with a number of men, they would willingly come to heaven to purchase the field, that is, come to the happy estate of salvation and the kingdom of God, but they will not have it at the hands of Repentance, they will not be humbled for their sins, they will not forsake the world, this is the reason why a number will lose eternal life, rather than forsake the pleasures of the world, and these sinful vanities which continue so short a time: and produce nothing but bitterness and vexation of mind in the end.  
Use 2 A second use is, that seeing Repentance is such a necessary grave without which none can be saved: That all those who have not already repent, must now repent, if they desire to come unto God to be saved: and behold God in his glory, or look to stand justified before Christ: seeing that without this Repentance, there is no promise that doth belong unto thee. Indeed, if a man care not for these things, salvation and eternal life, if he do not desire to be saved, to see God on his glory, stand before Christ, etc. then let him line as he lift, and enjoy the pleasures of this world. But if he care for these things, look after the glory of the life to come, desire the benefit of Salvation, then let him repent, if he have not repent already, lest it come too late, and a worse thing befall him; for it is a dangerous thing to withstand and let slip the fit seasons of Repentance, when Gods extraordinary calls and mercies invite us thereunto: and when he enlightens the eyes to see better things. As Act. 17. 30. the holy Ghost shows: And the times of this 
Act. 17. 30.  ignorance God winked at, but now commandeth all men every where to repent; The meaning of this is, that howsoever he did less regard this in the times of Ignorance, when men took no care of these things, yet now that they know from the light of the Gospel, what is to be done, every man must repent and come unto God. It must be our care to provoke ourselves unto Repentance for our sins, to pray God that we may be healed and humbled, as we shall hear hereafter. Every sin that we commit in this world must have a Repentance, for if we repent not here on earth, we shall not repent either in Heaven or hell; And therefore seeing Repentance is so necessary, let us now repent, if we have not repent already: for delays are dangerous, and repentance is not in our power; besides that, diverse accidents may come which may hinder us in this great work of Grace.  
Use 3 A third use is, seeing Repentance is so necessary a grace; If a man have not truly Repent, he must seek to mend it; we see in Nature, that if a bone be set awry, 
Bone awry.  the Surgeon hath no way to help it, but to break it again, and to set it right. And even so must a man do by his Repentance; if he have not truly repent his sins, he must renew his Repentance, conceive new grief, shed fresh tears, and practise all the good Rules of Penitency. We see in reason, if a man come to a great ditch to leap over, if he miss his rise, yet he will go 
A Ditch.  back again and again, and take his best advantage, rather than he will fall in the midst: Even so must we do, rather than fall into the midst of Hell, of eternal death, to be damned with the devil and his angels; We must be contented to set upon our Repentance again and again, go choose and practise new grief, sorrow and compunction, rather than to perish for ever.   

II. THE ORDER OF REPENTANCE with other Graces.  
The second thing we are to consider in the doctrine of Repentance, is, The Order of it compared with other Graces; For this I conceive, that in order of Nature, Faith is before Repentance, but ordinarily, Repentance shows itself before Faith in the life of a Christian. Even as when a candle is brought into a room, the candle light first shows itself before the candle come into 
Candle.  the room; though it be true there was the candle before there was light: so it is with these two Graces, Faith and Repentance, first there must be Faith before there can be Repentance, and yet commonly we see the fruits of Repentance before we can see the fruits of Faith. And so they are usually so placed in the Scriptures, Act. 20. 21. Repentance towards God, and faith towards our 
Act. 20. 21.  Lord jesus. And Heb. 6. 1. saith he; Not laying again 
Heb. 6. 1.  the foundation of Repentance from dead works, and of Faith towards God.  
Now that Faith is before Repentance in order of Grace, it is made probable by this one Reason, in stead of many. Repentance, as we know, is a sanctified Grace of God; for no man can repent unless he hate sin, and no man can hate sin unless he be sanctified. But there can be no sanctified Graces in a Christian without Faith, 
Argument.  Heb. 11. 6. But without faith it is impossible to please God, for he that cometh to God, must believe that he is: 
Heb. 11. 6.  and that he is a rewarder of those who diligently seek him. So then we see that there can be no Repentance without faith: and Faith in order of nature is before Repentance. So it may be a general comfort to a man, that howsoever he do not feel Faith in himself, yet he may assure himself that he hath Faith, if he have Repentance for his sins, and a desire to reform himself, from a sorrow and shame, that he hath thus long offended God; because there is no Repentance without Faith. Therefore be assured whosoever thou art, if there be a Repentance and Humiliation for sin, make no doubt of thy faith, (though (as I said) thou dost not feel it) seeing Faith goes before Repentance.  
Now for the better consideration of this, we must know, The Difference between the works of Faith and true Repentance. First, the Act or work of true Faith is 
1 Act of Faith. 2 Act of Faith.  generally to believe the promises of the Gospel, that all men who repent and believe shall be saved. The second Act or work of Faith is to believe that the promises be proposed, but with a condition, If I myself can believe and repent, I shall be saved. Now when a man hath this work of Faith in himself, this makes him labour to repent his sins, to believe in Christ, and when he hath repent and believed; then follows the great 
3 Act of Faith.  act of Faith, whereby a man believes, that his sins are pardoned, and his soul shall be saved: and so some acts of Faith give before Repentance, and some follow after.  
Then, that Repentance shows itself before Faith in the life of a Christian, is most evident and plain. For first a man must needs be humbled for his sins, he must groan under the burden of them, and cry to heaven against them, before he can lay hold by Faith, that they nee pardoned and ●…itted: So we see David, 2. Sam. 12. 13. he was humbled for his sin, before he 
1. Sam. 12. 13.  could perceive and persuade himself that his sin was pardoned, or receive comfort. I have sinned against the Lord, and then follows, The Lord also hath put away thy sin, thou shalt not die. Many are the examples in the book of God, where we 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. Object. How comes it to pass then that some have been comforted by Faith who were but slenderly if at all humbled by Repentance, as we see in Lydia, Act. 16. 14. whose 
Act. 16. 14.  heart the Lord opened; that she attended the things that were spoken? And in the Eunuch, Act. 8. 39 of whom it it is said presently upon his hearing of the word from the mouth of Philip, And he went on his way rejoicing. Answer. I answer, this difference ariseth of this; First, in some there is apprehension of the ugliness of sin so much, as nothing can fix their conceits and imaginations another way: in which case though comfort come, it cannot so soon make impression. Secondly, some do so exceedingly apprehend the Punishment due to sin, that though Promises come, pardon be proclaimed, yet they remain heavy and lumpish still, not being able to raise up themselves, and set their Faith a-work to believe so good news; though they have repent of their sins. Where again, in the other; First, there is a strong apprehension of the greater, which is the mercy of God beyond all, and a lesser sight of their own sin, which makes their act of Faith so much the more easy. And secondly, there is in them a large apprehension of Gods offering of redemption in Christ, and salvation in his blood, which with good affection they receive and so are comforted: So that the case is, according as it falleth out diversely in the Conversion of a sinner; In whom there are two apprehensions; first, apprehension of the greatness and guiltiness of his sins; 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 conversion of a sinner, that sometimes he apprehends more strongly the one, and sometimes the other: that so accordingly is his joy or sorrow great or small. And therefore if a man in his first conversion, have a more strong apprehension of his own sins, and all his thoughts is carried upon the beholding of his miseries and woeful estate, this makes him to lament and mourn bitterly, many a day together: but if at his first conversion, with a sight of sin, a man behold such an infinite sea and depth of God's mercies, as is far beyond all his sins: and the infinite merit of the death and sufferings of the Son of God; Even as Flakes of fire 
Flakes of fire.  falling into the Ocean sea, are quenched with the abundance of water: so all his sins falling into the main sea and Ocean of God's mercy in Christ, are all covered and put out: so as his heart is filled with joy and gladness as it fell out with Lydia and the Eunueh, Act. 8. and others.    

LECT. III.  
III. THE NATURE OF Repentance.  ISAIAH. 1. 16. Wash ye, make you clean, put away the Evil of your doings, from before mine eyes, Cease to do evil, Learn to do well, etc. 
I Have read in the stories of this time, that they which travel into Virginia and Guiana, or among those savage and desolate countries, carry a Tinderboxe with them, and when night comes they make a fire, or light up a candle, to see where to sleep and rest the more safely. Even so God hath left us his holy Word, to be as a tinderboxe unto us, to strike fire and light up 
Tinderboxe.  a candle, to direct us through the dark wilderness of this world, so as they who will see the mercies of God, must take the book of God into their hands, and as by striking of fire the traveller is the safer, and hath the means of light to direct how, and when to rest, so must we raise a light out of God's word, to convey us home to heaven; Therefore of all other things, let us take heed that we do not despise this kindness and goodness of the Lord, whose bounty leads us unto Repentance: of which I spoke the last day. First, we have heard the Necessity of it. Secondly, the Order of it with other graces: and now in the third place, we are to treat of The Nature of Repentance; and of this the rather, because there is a kind of Faith and Repentance which deceives us in their Nature, for there are a number of men and women, that have a show of Repentance, and think themselves in a good estate, and well enough, when indeed they are not, and have but a mere shadow of Grace, so that we may not be deceived in a matter of such moment and weight, I have thought it good to make it known unto you, what is the true Nature of Repentance.  
But before I show you the true nature thereof, I will first refuse the false account which the world hath of Repentance, some take repentance to be but some sorrow for sin, so that when the hand of God is upon him, or that he lies sick, lame, or any way perplexed; if he then can vent some few sighs, and say, Lord have mercy upon me a sinner: I am sorry that I have offended, he supposeth it is Repentance: but this, Ahab did and more: this 
1. king. 21. 27. Math. 27. 〈◊〉.  judas did with public confession, yet never repented: so that if outward sorrow for sin, or a sad look, 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 live in gross and known sins, can cry to God for mercy, and confess their offences, and think they have obtained a grace from God in so doing, seeming sorry for their sins, though yet they live in known sins, as I said against their own conscience, and continue presumptuously in their wickedness; Yea, how many thousands are there who never obtained any grace or mercy at all to be sorry for their sins? O how far short are these men from Repentance! to think that a little sorrow for sin is it.  
Again, many think that the leaning of some notorious gross sin is Repentance, though the whole life be still full of corruption and impiety. No, no, they are deceived, for a man may leave his gross sins, and yet never repent; yea, leave them for a while, and yet return to them again: As you see how David left his Adultery 
2. Sam. 12.  at the first, before God gave him grace to repent, and desist a while from many sins after this: And yet was overtaken again foully in many things contriving against Uriah. So than you see that a man may be sorry for his sin without repentance.  
Again, some think that every godly motion is Repentance, so that if a man have but a thought of God, and desire of Grace, by and by it is Repentance: But this Herod had, and did many things after john Baptists preaching gladly: This Agrippa had, when he told 
Act. 26. 28.  Paul, Thou almost persuadest me to be a Christian. Thus many attain unto good motions, and have a mind as it were to true Repentance, and yet come far short of it: these be the counterfeits of Repentance.  
Thus having heard Repentance what it is not? let us see Affirmatively what it is: It is an absolute change of 
Definition of Repentance.  the whole man in purpose of heart and turning him to God and godliness, from his former courses and wicked life: So that it hath four things in it; First, it is a change of a man. Secondly, it is a change of the whole man. Thirdly, it is such a change as turneth him in purpose of heart from all sins. Fourthly, such a change as turneth a man from all sins unto God.  
First, It is a change, as we may see Rom. 12. 2. And be not conformed to this world, but be you transformed 
1 Rom. 12. 2.  by the renewing of your mind, And therefore where there is no change from the former natural estate, there can be no Repentance; As bring fire into a room, and it will 
Fire.  make a change in the room; it will make it light and warm, and sweet, etc. Even so if a man truly repent, it will make a change in his heart, in his life, in his carriage, speeches and conversation. It will make a proud man humbled, a Covetous man to be liberal, a Drunkard to be sober and temperate; and an Adulterer to be chaste; stubbornness it will change into gentleness and affability; to be brief, of impenitent, it will make one penitent: As St. Paul says of himself to Timothy, I was a Blasphemer and a Persecuter, but Lord thou showest 
2. Tim.  mercy, it is otherwise with me now. So 1. Pet. he 
1. Pet.  says, We were as sheep gone astray, but now we are turned unto the shepherd and Bishop of our souls. Therefore though men speak well, yet is this no true Repentance, unless they be changed & renewed in their minds, and in their lives. We see jerem. 3. 25. There 
jer. 3. 25.  the people spoke well, for they said, Thou art my God and the guide of my youth, and yet the Lord complains of them: We lie down in our shame, and our confusion covereth us; for we have sinned, we and our fathers from our youth, even to this day. So that Repentance is a change.  
Secondly, Repentance is not only a change, but also It is a change of the whole man, not in one part, but in all and every part, of the judgement, will and affections, of the inward and of the outward man wholly diffused. As when one puts wine into a glass where water is, it 
Wine in a glass.  runs into every part thereof, and transformeth itself through all the water. So is it with the grace of Repentance, it doth not rest in one part, but it transfers itself into every part of a man, it changeth the judgement; it changeth the will, it changeth the affections, it changeth every faculty both outward and inward, in all the parts and powers of soul and body. Wherefore if a man be changed in one part and not in another, it is not Repentance.  
Objection. ay but If a man must be changed in every part, then there is a perfection in our Repentance, it may be perfect.  
Answer. To this I answer. There is a double or twofold perfection, First, Of all the parts to have them changed: Secondly, There is a perfection in every part; as we see in a child, there is all the parts of a man in it: as hands, 
A child.  arms, legs and so forth, but there is not perfection in those parts, it is not come to the full strength and growth: only this is attained by degrees through the nourishment it takes: So it is in the work of Repentance, this makes a change in every part, so that every part is perfect in the part, though every part be not come to perfection. Augustine makes it plain, saith he, when a man hath had sickness, and is recovered again, there is health in all the parts, although he be not so perfectly 
Health.  recovered as to walk abroad, and have not ability to do this or that thing: and thus where there is true Repentance, there is a change in every part, First, There is a change of the Mind and judgement, that whereas it 
The change Repentance works. 1 In the judgement.  did like well of sin and approve of it, and to say in defence thereof with jonas, I did well to be angry, I did well to swear, I did well to lie, I did well to profane the Sabbath, I did well to backbite my Neighbour, to deceive and cozen, and such like. When Repentance comes, it changeth all so, that whereas before one did like well of sin, now one doth quite dislike and distaste it, and is ready to fling the first stone at it. See this in David, 2. Sam. 24. 14. he thought he had done 
2. Sam. 24. 14.  well in cauling to number the people. No body could have persuaded him to the contrary: But when Repentance came, it made a change in his Judgement, and made him confess that He had done very foolishly. So Paul was of this mind, he thought he had done well in persecuting the Saints, and shutting them up in Prison, in wasting and making a havoc of the Church: doing of many things contrary to the Saints. But Repentance wrought a change in his judgement: Oh (saith he) I did this ignorantly: I did not know it was a sin to do so. Therefore where there is not a dislike of sin, but a delight in it, there is no true repentance; because Repentance so changes the judgement, as it makes them say with the Lepers, 2. King. We do not well to stay here 
2. King.  so long, let us go and remove, etc. So Repentance will make men say, we did not well to be angry, swear, etc.  
So likewise True Repentance makes a change in the Will, both in regard of sins past, as likewise in respect of 
2 In the will.  sins to come: First, for sins past, the will is so set against them, that if they were now to be done, they would not for a world do them. What would David have given after his Repentance for his Adultery and murder, that he had never committed the same, yea any thing. What would not Peter have given that he had never denied his Master? which made him shed so many tears. It is true, when sin is once committed, all the powers in Heaven and Earth cannot undo it again. Only Repentance doth as much as may be, to make sin no sin in effect.  
Secondly, It makes a Change in regard of sins that are to come, They would not do any thing willingly that would offend God, or to grieve the holy Spirit: So we see in job 40. 5. Once (saith he) I have spoken, but I will speak no more, yea twice, but I will proceed no further, 
job. 40. 5.  and 1. Pet. 4. 3. saith he, It is sufficient that we have 
1. Pet. 4. 3.  spent the time passed after the lusts of the flesh: and Paul, Rom. 7. says, The good that I would do that I do not: 
Rome 7.  and the evil I would not do, that do I. As if he would say, I would not grieve the spirit: I would not offend God for a world, but my corruptions carry me so unto it, that I cannot choose: Therefore if there be a willingness to sin, there is no true repentance.  

3 In the Affections.  So likewise it makes a Change in the Affections. First, whereas formerly sin was our joy and delight; Now we sorrow for it, and it is grievous unto us. Secondly, whereas before we committed sin with boldness, now we are ashamed of it. Thirdly, whereas before we loved it, now we hate it: So that it is clear that there is a change made in the affections thereby: first to instance, whereas at first we took delight and joyed to sin: now such do sorrow, mourn, and lament for it: as Ierem. 31. it is said, I have surely heard Ephraim lamenting, 
jerem. 31.  thou hast chastised me and I was chastised. And Psal. 6. David confesses that he did water his couch with tears. Chrysostome on this place says well; If so 
Psal. 6.  great a King did lament and weep for his sins, so great a Prophet, and so holy a man did shed tears, and that not for an hour, but for a long time, not for a night, but many nights, not a drop or two, but he did water his bed with them: how much more ought we to grieve and lament, and shed tears for our sins, that are a great many more. For the next, whereas before we committed sin with boldness, we now become ashamed of it, and therefore if we can sin and not be ashamed of it, but bear it out with boldness of face, it is a sign our repentance is not true. By the contrary, if when we have committed sin, we are abashed and ashamed to look any body in the face, so that we could be contented to live in a Cave or a dungeon, or some such secret place, after the fact, it is a good sign, saying, The time hath been when I was so brutish and s●…esse, that I could have been contented to have committed sin in the sight of the Sun with boldness, but now I shame to think of it, if it be thus with us, it is a sign of true repentance. As jeremy in the person of the faithful says, jerem. 3. 25. I lie down in confusion, and we cover 
jer. 3. 23.  ourselves with shame. So the Publican was ashamed, and durst not lift up his eyes to heaven, but he smote himself upon the breast, and said, The Lord be merciful 
Luke 8. 13.  to me a sinner. And lastly, whereas before we took delight in sin, now we hate, detest, and abhor it, whereas our delight was in the ways of vanity, and that the pleasures of sin have been meat and drink to us, we now begin to hate the delights of this life, even as Ammon, 2. Sam. 13. 13. after he had by inordinate 
2 Sam. 13 13. Ammon. Thamar.  love desired his sister Thamar; did hate her after so much the more: So must we deal with our best beloved sins, hate them as much or more, as ever we formerly loved them. And therefore if so be we see in us renewed and changed affections from that we were, from evil to good, this is a sign of true Repentance, when such a change and alteration is wrought in our Inward Man.  
Now, 〈◊〉 Repentance makes a change in the Inward man: so doth it in the Outward also in our Actions: not 
2 Change in the outward man.  only renewing our heart, but our whole life, that whereas in the best part thereof, we have done service unto sin, it maketh us now do service unto Christ; yea, that we never thought to do: as in the Parable of the two sons: the one said, he would not go, yet after 
Math. 21. 28.  repentance he went and did clean contrary. So in the history of Mary Magdalen, O Lord? how were all 
Marry Magdalen.  her actions changed, when she was changed by repentance, she that was wont to sit in glory at sumptuous Feasts and banquees, leaves all now to sit down at jesus feet upon the ground: She that was woost to clip and kiss her lovers with ●●●ton embraces, left all to kiss the feet of her Saviour, she that had curled her hair, and had dressed it with Pearl and costliness for wicked and intis●…g purposes, let it now hang loosely about her face and head to be a towel to wipe the feet of jesus, she that had wand'ring eyes, and thought upon nothing but smiles and pleasure, maketh them now a fountain of tears to wash her Saviour's feet. Her ears which were open to hear nothing but music and filthy talk, now are ready to hear Christ speaking unto her: her feet which formerly carried her into vain company, are now the instruments to bring her into the house of God: and that tongue which before spoke filthily, idly and loosely, is now employed in the praises of God: and so forth for all her gesture and apparel, etc. O! what an alteration was here? what a change did Repentance work, through soul and body in the inward & outward man. And thus must it work upon us all, or else we come not near the nature of true Repentance. For true Repentance worketh upon sinners in the same manner: The hands now take up a Bible, and with as great delight read the word of God, as they before followed their sports: the feet that carried the body to houses of iniquity, are now as ready to carry them to the house of Christ: the Ears that were wont to hearken to lascivious talk, and be taken with amorous lovesongs, are now attentive to Sermons and the word of God. The eyes that were rolling about to meet with temptations, are now fixed on a Preacher, and have a covenant made with them: In a word, the heart and affection that was fraughted with sinful and idle fancies and motions, are now full of holy meditations, and busied with divine exercises.  
The third thing in the Nature of true Repentance is, that we must not only be changed in part, but we must be turned from all sin: as David saith, Psal. 119. 
Psal. 119 101.  I have refrained my feet from every evil way: That I may keep thy word; so that if we turn from one sin or from many sins, and not from all and every sin, it is not true repentance; Ahab and judas turned from one sin, but not from all: he repented of betraying his Master, but not of his other sins of covetousness, etc. therefore he fell into despair. Object. O but there is no man who liveth and sinneth not in some sin or other: for St. james says; In many things we sin all. Unto which 
Iam●●. 1. john.  it is added, 1. john. If we say that we have no sin in us, we do but deceive ourselves, and the truth is not in us. How then can we turn from every sin? Answer. I answer, We must turn away from all sin, though all sin do● not turn away from us: but is ready to catch hold of and follow us, so must we deal with all sin, as Samuel did with Saul. Samuel resolved to depart and went 
1. Sam.  away from Saul: But Saul catcht hold of him and would not let him go: So must we depart from all sin, in resolution and endeavour, part company, turn back, look down, and frown upon all: though it be true that sin will pull us back, catch and lay hold upon us, stay us against our will: this much is all we can do whilst we dwell in these houses of clay.  
The fourth thing in the Nature of repentance is, That we must not only turn unto God, as the Prophet jeremy hath it; Objection. O Israel! If thou return, return unto me, saith the Lord. I but how should we turn unto God? Answer. I answer, we must not only turn unto God as our Saviour and our Redeemer, for so we turn by faith, but we must turn to him as the guider and governor of our lives. Because many are well contented to have God their Saviour and Redeemer, who reject him for the guide and governor of their lives.   

LECT. FOUR  
FOUR THE CAUSES OF Repentance.  ACT. 11. 18. When they heard these things they held their peace, and glorified God, saying, then hath God also unto the Gentiles granted Repentance unto life. 
WE showed unto you the last day the true Nature of Repentance, lest any one should be deceived in a matter of so great moment, and think that he hath this Grace, when indeed he hath but a show and shadow thereof: wherein we considered four things; First, that Repentance was a change in a man, Secondly, that it was a change of the whole man●…●hirdly, that it was such a change as made a man leave and turn from all sin. Fourthly, that it is such a change as turns a man from all sin unto God: As Act. 26. 20, it is said, That they should Repent and turn to God, and do● acts meet 
Act. 26. 20.  for Repentance. So that repentance is a turning unto God. By sin a man is averted and turned away from him, by Repentance a man turns unto God again, as one willing to be governed and guided by him in all his courses: for unless this be, it can be no true Repentance. The nature whereof is, as we have heard at large: It remains in the next place that we come to treat of The causes of Repentance, which are of three sorts.  
'Cause of Repentance 1 For the first, The principal efficient cause is God, for it is God only who can make us repent, no man can work it, we cannot compass it ourselves, but God must work it by the graces of his holy Spirit: as Paul hath it, 2. Tim. 2. 25. saith he, Proving if God peradventure will 
2. Tim. 2. 25.  give them repentance to the acknowledging of the truth. Whereby he proves that God only is the giver of Repentance, and no good duty can be performed unless God stir a man up unto the same: So acknowledgeth the Church of the greeks, Act. 11. 18. 
Act. 11. 28.  Then hath God also to the Gentiles granted Repentance unto life, And Deut. 4. 29. it is there said, in Moses exhortation, 
Deut. 4. 29.  Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. So that God is the principal cause of Repentance.  
A number think that Repentance is a work in a man's own power, that it is like the Apothecaries. Physic 
Physic.  which a man may set in his window and take it as his stomach serves him: So they think that Repentance may rest upon a man's own will; yea, many presume to say, that if they may have but one hour to repent in before the day of death, it is as good as though they had had a whole year to think upon it. But you see that Repentance is not in our power, it is a gift, a work of God, so that we cannot repent when we will, but when God will: therefore it must be our care to take repentance when God proffers it, and wills it. Look in the story of Esau. Heb. 12. 17. he once refused it, and sought it afterwards with tears, but could not obtain 
Heb. 12. 17.  his father to reverse the blessing: much less could he sue to God for mercy. So then, take heed of despising God's mercy, for if a man will not take repentance when God offers it, he may seek it; yea, seek it with tears, and yet because he despised and neglected it, when it was offered unto him, he may go without it. Therefore take notice, that the spirit is willing to work life in thee, and breed good motions; therefore do thou take heed to cherish these good motions of repentance, holy thoughts and resolutions, lost when thou wouldst have it, thou be refused.  
The Papists who hold the doctrine of freewill, say, 
P. P.  that if God make a motion of Repentance, it is in a man's own power to repent, or not to repent, as if a man should show a horse a bottle of Hay: that it is without 
Bottle of Hay.  doubt that by and by he will run after it; so say they, let God make but the motion, by and by, man by the power of his own freewill, will run to embrace it, but the truth is, such is the estate of a sinner; that he is in a worse estate than a beast. For to come to their own comparison of a Horse and Hay. First, he must have eyes to see the Hay, for if he see it not, he cannot be hasty to run after it, for Coeco nulla cupide. Secondly, he must have an appetite and stomach to care the Hay, which if he have not, he will not be hasty to run after it, or have a desire to eat it. Thirdly, besides his eyes and stomach, he must have strength and jollity, or else he will never rise and run after it, for although there be eyes to see, and a desire to be satisfied, yet if there be no strength to rise and catch it, he is never the better. Now say that all these three be in a horse, yet none of these are in a man, nor in a man's will, until God work and fulfil them by his mighty power. For, first a man hath not eyes to see the good things of God, Deut. 
Deut. 29. 3.  29. 3. saith he, Yet the Lord hath not given you a hear to perceive, and eyes to see, and ears to hear unto this day. Secondly, man hath neither desire nor appetite till God work it in him, as it is, Phil. 2. 13. For it is God which worketh in you both the will and the deed, (or to 
Phil. 2. 13.  will and to do) of his good pleasure. Thirdly, though we had eyes to see good things, and will to delight in them, yet have we no strength and power to perform them until God will: as john 15. 5. For without me you can do nothing. So then, this is the doctrine of Repentance, 
john 15. 5.  that if God work not in a man these motions by his power, there is no repentance. Nay, we see God only works man unto repentance by the power of his Spirit and Grace, so that he is the first Cause of Repentance. Of which let this be  

The Use.  
Use 1 That because the Efficient cause of Repentance is 
Iom. 1. 5.  God only, we must say (as St. james saith) If any man lack wisdom, let him ask of God that giveth unto all men liberally, etc. So let us say of Repentance, if any man lack repentance, let him ask it of God, and he will give it him. It is said of the Rock, Psal. 78. 20. Behold he smote the Rock that the waters gushed out, and the streams overflowed, etc. Even so let us pray God by the power of his Spirit, and grace to smite so hard upon our rocky hearts, that by and by may gush out from us floods of repentant tears.  
Use 2 Secondly, let us learn to take God at his offer, or else at another time we may go without it, and having it, let us stir up ourselves to be thankful to God for it.  
'Cause of Repentance 2 The Second Cause of Repentance, is called The Instrumental Cause: and that is, the preaching of the Word as it is, Luk. 24. 27. saith he, And that Repentance and remission of sins should be preached in his Name amongst all Nations, so that preaching is the Instrumental cause thereof, for though God give Repentance (it being wrought by him in us) yet he doth it by means, we must not think that God will open the Clouds and come down from heaven, and pour Repentance into our hearts, or drop it in us, but he hath ordained that we shall get it by the preaching of the Word, for thereby we are made partakers of the graces of his holy Spirit. Now consider there are two things to effect this, The Preaching of the Law, and the preaching of the Gospel, the first that a man may see his sin, and the fearful estate he is in by the same: The second, that he may find there is a remedy, and that it is not in himself. The Law prepares a man for Repentance, shows him all his sins, and his damnable estate before; yea, it terrifies the conscience even to the very flinging of him down to hell: and though this be not an infallible sign of grace to be thus terrified and restrained, yet it is the occasion of it, because it helps to prepare us, and make us willing to lay hold of Repentance as God works in us. As a man that makes choice of a tree to build with, 
Tree.  first he cuts it down with his axe, ere he lay it flat upon the ground, and when he hath done so, than he applies his line and tools unto lopping the boughs, and so hews it, and squares it to make it the fitter for his work. Even so doth the Lord; first he beats a man flat down with the sentence of the Law and horror of his sin, and then he lifts him up and restores him with the promises of the Gospel: And whereas many think that it is a strange work of God to deal thus with a man, and that when God doth deal thus, that man is in a woeful and lamentable estate: the truth is, that then the Law (from God) is a fitting and working a man, to be fit for eternal life, and thus though the Law cannot bring a man to Repentance, yet it is a means of preparation: And then after this cometh the Gospel, as a powerful instrument, and works Faith and other Graces in us by a divine assistance.   

The use is,  
Use. Because then the preaching of the Word is thus a powerful cause of Repentance, that we make much of it and embrace it, esteeming it a precious jewel of God's Treasury; yea, and to seek and hunger for it by all means. If a man were grievously sick upon his bed, and that it were told him that in such a ground, such a 
Physic.  herb did grow which applied would quickly rid him of all his pain and grief; if he had any means to come by it, sure he would creep thither upon his hands and his feet to have it, no pains would be irksome unto him, so he might recover his health again, even so when a man is deadly sick of sin (as we should all be) and it shall be told him that in the preaching of the Gospel, there is such a herb of Grace, the Flower of Repentance, that will cure him of his sin, and restore him to the life of glory, I hope no man is so desperate and careless, that will neglect the hearing of it. Now what shall we do in this case, but as it were to creep on our hands and knees, that is, to use all means to attain the same, and be partakers of the benefits of the Gospel, that we may be saved: O! shall we be more careful in such a case of our bodies then of our souls?  

3 Helping Causes of Repentance.  Now besides these two Causes, that may bring us unto Repentance: there be other three causes, which are called Cause adiuvantes; Helping or furthering causes, because though they do not work Repentance in themselves, yet they do exercise a man to the helping and furthering of this work in him: I declare it by a similitude, when one would saw a Tree; three things are requisite unto this work. First, there must be a saw which is the Instrument. Secondly, there must be one to pull 
Sawe.  and move the saw, to apply it to the Tree; which is the Efficient cause, Thirdly, there must be a certain oily and liquid matter to make the Saw run; which is Causa adiuvans: the Helping cause: which smooths the Saw and makes it run with case: So it is in this great work of Repentance: the Saw or Instrument to work, is the preaching of the Gospel, which doth saw and work upon the conscience, as the Instrument of God: and God himself is the effectual puller or workman to work Repentance in us. So that  
Now the Helping Causes are especially three;  

1. The Mercy of God.  
2. The judgements of God.  
3. Our own Considerations.   
Helping cause of Repentance 1 The first furthering cause is, the Mercies of God and the remembrance of them, for when God puts us in mind what he hath done for us, or we ourselves consider, what we have lost or hazarded, by reason of our sins, who cannot but relent and acknowledge the same? considering of God's goodness: as it is Rom. 2. 
Rom. 2.  What dost thou not know O man! that the bountifulness of God and his goodness leadeth thee to Repentance: for look how many mercy's God doth bestow upon us, so many strong motives they are unto Repentance: So jerem. 
jerem. 2.  2. God showing his former kindnesses unto them, expostulateth the matter to bring them unto Repentance and Confession, Ezek. 20. 43. the Lord shows for the 
Ezek. 20. 43.  other, And there shall you remember your ways and all your doings wherein you have been defiled, and yet shall joathe yourselves in your own fight, etc. and job. 
job. 35. 10.  35. 10. he complaineth, that none remembered the mercies of God, and therefore they were not heard in their prayers, because they wanted faith to repent. To urge the point yet more, that the mercies of God, move much to Repentance, see Luke 5. when Peter saw the great 
Luk. 5.  draught of fishes, Lord (saith he) depart from me a sinful man: Thus God's mercies did bring Peter to the acknowledgement of his sins. Even so the mercies of God should bring us to make this use of it, to bring us to the consideration of our sins and to repent for them, and to love the Lord for his goodness, and for his mercy and favour bestowed upon us. If a wicked wife should 
Wife.  slip away from her husband, and commit many faults against him; If he not withstanding send her love tokens from time to time, this kindness of her husband must needs be a mighty means to draw her back again in love and obedience unto him. Even such is the kindness and goodness of God towards us, that though we slip and slide from him by our sins, yet he sends to us love tokens, his mercies and his blessings every day, from time to time to bring us home by Repentance.  
Helping cause of Repentance 2 The second Helping or furthering Cause is: The judgements of God, this is a principal cause in furthering 
Gen. 42. 12.  of our Repentance: as we may see Genesis 42. 12. of Joseph's brethren when they were in trouble, than they confessed their sins being accused: Nay, but to see the Nakedness of the land you are come. So the Prodigal 
Luke 15. 18.  son when he was in misery, than he came home to his Father. So Isa. 26. 16. Lord in trouble have they visited 
Isa. 26. 16.  thee: they poured out a Prayer when thy Chastisement was upon them: so the Lord doth mightily convince them of sin: and neglecting his judgements, I harkened 
jer. 8. 6.  and heard, but they spoke not aright, no man repent him of his wickedness, saying, what have I done? every man turned to his course, as the horse rusheth to the battle. and Zephan. 3. 5. he says, The just Lord is in the midst thereof, he will not do iniquity, every morning 
Zeph 3. 5.  doth he bring his judgements to light, but the unjust knoweth no shame. So Amos 4. the Lord there complains of this, that he sent his judgements from time to time, 
Amos 4.  he sent mildews and blast, and many other judgements, and yet he complains, (Ye returned not unto 
A sheep.  me.) If a sheep go astray from his shepherd out of the flock, he will set his dog at him as if he would kill him or worry him, and yet he hath no purpose to hurt him, but to drive him home to the fouled again, for when the sheep is come home, he rates and calls off his dog. So the Lord doth by us, if we go astray and turn from his sheepfold, than he sets his dog at us, as if he would kill us, the dog of poverty, or the dog of lameness, or of blindness, or of sickness, or some cross or some other judgements, and yet he hath no purpose to hurt us, it is but only to bring us home unto him; for if we be once brought home, he calls off his dog again, and rates him, which is God's end in all afflictions which he from time to time sendeth.  
The third helping or furthering Cause is, our own 
3 Psal. 119.  Considerations: as Psal. 119. David saith, I considered my ways, and turned my feet to thy testimony,: So until we come to consider our own ways, we can never turn unto God. Now this consideration must be in four things: First, of the strict account we must give unto God at the day of judgement, for all those sins we do not repent of in this world. If we repent, than the Lord will forgive us, but if we do not repent, be assured we must answer for our sins, whereas upon repentance, Christ will answer for us, and we may confidently put away the reaccount lying upon Christ: unto which the Apostle alludes, 2. Cor. 1. 5. For 
2. Cor. 1. 5.  as the sufferings of Christ abound in us, so our Consolation also aboundeth through Christ. Secondly, of the fearful estate wherein we live until we have repent: not being the friends of God but heirs of hell, not having interest in any promise: but liable to the Curse of the Law, upon which ensues death and torments. Which is the third thing: those unspeakable tortures the soul for ever shall endure with the devil and his angels for evermore. Fourthly, the consideration of four other things.  
First, The Necessity of Repentance, that is is such a necessary grace that we cannot be saved without it, for there is but two ways, either to Repent or else to perish, For if a man weresicke, and a Physician should come to 
A sick man.  him and temper for him such a Potion, which if he did not take, he could not choose but dye, one would think a man could not choose but take it, though it were against his stomach: Even so we are all sick of the disease of sin, and the Lord hath tempered a Potion for us to drink, and he telleth us, if we do not take it, we shall not escape condemnation. Now this Potion, which the Lord hath tempered for us, is Repentance, therefore we must be contented to take it though it be against our stomach.  
The Second consideration is, The utility and profit we have by it, for if we repent God will forgive us, but if we repent not, God will make us answer for it at the great day of judgement: here is our choice, Repent and be forgiven, Repent not and perish: so the Lord promiseth Forgiveness upon Repentance, Isa. 1. 18. Though 
Isa. 1. 18.  your sins wer●red as scarlet, he will make them white as snow, if you repent and obey; that is, in Gods account it shall be so.  
The Third Consideration is: The readiness of God to receive us; then he will turn his frowning anger into loving favour, his cursings into blessings, his judgements into mercies; so soon as the Prodigal son came home to his Father, we see how willing and how ready he was to receive him: So it is with every sinner so soon as he returneth home to God, the Lord is presently ready to receive him, and to forgive all that is past.  
The Fourth is, That one day we shall dye, and know not how soon, when, if we die without Repentance, we must be damned for ever. Therefore, this should make us repent and turn unto God. I remember the meditation of a learned man: saith he; The estate of a sinner 
One in a journey.  is like a man travelling or going a journey, and as he went, he fell into a pit full of snakes, toads and serpent's, in the mouth of which pit there was a tree, a bough whereof (as he fell) he catcht hold of, and did hang thereby, at the root whereof there was a lean and hungerbitten beast, that every day did gnaw to pull it down, which beast is death: which seeing one day it will gnaw the root in pieces, it shows what need we had of Repentance.    

LECT. V.  
V. THE TIME OF Repentance.  HEB. 4. 7. To day if you will hear his voice, hardon not your hearts. 
WE spoke the last day of the Causes of Repentance; First of the Efficient Cause which is God. Secondly of the Instrumental 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 judgements of God, our own considerations.  
Now the next thing we are to speak of is, The Time of Repentance, for it is in vain to know what we have to do, if we defer to do it in due time, or take exception to the time, as you see the jews did, when they were called upon to build the Temple after their return from the captivity, Hag. 1. 2. This people say the time is 
Hag. 1. 2.  not come, the time that the Lords house should be built: So for us to say, the time is not yet come wherein we should repent: but if God took it ill, that they should put off the building of a material house, what will he 
House.  say unto such as deny the building up of their souls to life everlasting? But such is the depraved nature of man, that when we should seek God and reform ourselves, we take exception to the time, yea when we are pressed unto this duty by a godly Minister, we are ready to cry out with the devils against Christ, Math. 8. 29. Art 
Math. 8. 29.  thou come hither to torment us before our time? The reason of this delay is, because, if we have serious and sad thoughts of repentance, we think and conceive that we have true repentance indeed. But we must not so deceive ourselves to say, I have thought so, I had a purpose to repent, and do the duty, etc. But to come to The time of Repentance, it may be considered,  

1. Generally.  
2. Particularly.   
The General time of Repentance, is the Time of this life; for there is no repenting when a man is dead. Therefore 
1 In this life.  here are two rules in the General. First, that this whole life is the time of Repentance. Secondly, that after death it is a work cannot be done. Therefore let no man presume of further mercy than he is able to call for, which is in the time of this life. All the Scripture is clear for this: as john 9 4. I must work the work of him that sent 
john. 9 4.  me, while it is day, the night cometh when no man can work. So Gal. 6. 20. As we have therefore opportunity, let us do good unto all, and Eccles. 9 10. Whatsoever 
Gal. 6. 20. Eccles. 9 10.  thy hand findeth to do, do it with thy might, for there is no work or device, nor knowledge, nor wisdom in the grave whither thou goest; and this we see that as the time of doing good is in this life, so is the time of Repentance, and as we can do nothing being dead, no more can we repent being dead. For this purpose jeremy 
jer. 13. 16.  reasoneth with the people, Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains. And David saith, Psal. 39 ult. O spare me that I may recover strength, before 
Chrysost. on Ps. 19 vide.  I go hence and be no more: So than if we have any thing to do, do it with all thy might; if thou have to repent, repent earnestly; if thou have to pray, pray fervently: if thou have to hear, hear diligently: if thou have to give, give cheerfully, for when thou art in the grave, all opportunity is gone, all time is taken away. I remember a pretty meditation of a learned man, saith he; As long as a murderer is in the way to the judgement seat, he may make friends to compass the matter, but if the judge have given sentence and he be condemned, than he may look for the hangman, for the sword, and for the halter, and for the dark dungeon. Even so as 
Murderer.  long as we are in the way to the judgement, that is, as long as we are in this life, we may labour to compass the matter, we may make friends with God, but if once we be dead and the sentence have passed, we may look for the devil and hell to seize upon us, and therefore (saith he) my good brethren, let not the time of your life pass without Repentance, for death will come, and the judgement will come: therefore grieve and sorrow, mourn and lament, whilst you have time and live here.  
It is true indeed, that all the wicked in Hell shall repent every vein in their hearts, when they shall see what sties and stables they have made of their bodies, by their sins of Idolatry, Adultery, Drunkenness, Swearing and profaneness, they shall mourn and lament, and wail for it: but they shall have no benefit or profit thereby, for this bond of Repentance shall be Afflictive and Poenall, it shall be to their further increase of torment: therefore if we would have comfort by Repentance, we must repent betimes in this life, for it is better to sorrow and mourn here where we may have comfort, than hereafter, when we can have none. In worldly business, either planting, building, or purchasing, we make haste whilst we live to see all things done betimes, and settled during our lives, nay, we think it will not be so well done, as when we ourselves oversee it: And shall we not much more regard the preparing and fitting of ourselves for Heaven, which cannot be done unless we faithfully repent in the time of this life so, as it was commanded to Hezekiah, to settle his house in order, for 
Hezekiah.  he should die: so are we pressed to the duty of Repentance, before we die, that in our life, our souls may be prepared for Heaven. Is it not then high time for all wicked men to prepare themselves to Repentance in this life, considering all hope is debarred them after death?  

Now there be diverse Reasons why this is so that Repentance must not be put off.  
First, Because the delaying and putting off of Repentance is dangerous.  
Secondly, Because the true time of Repentance is, to begin as soon as we can, and the sooner the better, a man cannot begin to repent him too soon of his sins, because he cannot leave and forsake his sins too soon, this is urged by the wise man, Eccles. 12. 1. Remember 
Eccles. 12. 1.  thy Creator now in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them, For than we will be unfit, and many inconveniences depend upon decrepidnesse, for such may be the distemper of the body, that the mind will have small rest, and less list to make a sacrifice. Therefore begin as soon as may be in the youth and strength of thy body, and as Abraham rose up early 
Abraham rising.  in the morning to sacrifice unto God, so rise thou up early, and begin betimes to repent thee of thy sins: taking home the Apostles exhortation, Heb. 3. 13. Whilst 
Heb. 3. 15.  it is called to day, if ye will hear his voice, harden not your hearts, etc. As a man that hath a long journey to go will rise up early in the morning, and prepare himself, so must we remember that we have a long 
Long journey.  journey to go when we go to Heaven, yea so long, as we shall never return again, how had we need then to prepare ourselves to Repentance, and begin betimes, considering we cannot come thither without it. But more distinctly,   

There be five main Reasons to move us to speedy Repentance.  
The first is, Because early Repentance is more certain 
1 Reason to Repent betimes.  and sure, then that which is deferred, for we know not if God will grant us time, or not, to repent hereafter. We that are in the Church to day, may be in our graves tomorrow; and though he do give us time, we know not whether he will give us the means or grace to repent, and if he do give us the means, we do not know whether he will bless the means unto us. Therefore it is good for us to repent whilst it is to day, whilst it is offered us. This was it which made Isaac resolve to bless his children betimes, Genes. 27. 3. Behold 
Gen. 27. 3.]  now I am old, and know not the day of my death; so because we know not the day of our death, how soon we shall leave the world, and lay down our heads in the dust, it is good for us to begin betimes, and leave a blessing upon our souls before we die. Augustine saith 
Augustine.  well. he that promised to forgive thee if thou repent, did not promise thee that thou shouldst live till to morrow: It is true God hath promised, that he shall not die that doth repent him of his sins, and that in many places of Scripture. Now if we will consider how just God is in his promises, and faithful in his performances, who would not repent; but remember withal that these promises are reither made or available unto any, but unto such as Repent.  
Secondly, Because early Repentance is more fruitful 
2 Reason to Repent betimes.  than late, for though late repentance may be true, yet commonly it is not so fruitful, comfortable, nor accompanied with so many graces as that which is early, the Thief upon the Cross, had late Repentance, and yet it 
Math.  was true and sufficient for the salvation of his soul, but it was not accompanied with so many graces, nor brought that glory to God as it might have done being more early. Again, Paul was converted, and repented betimes, and we know how abundantly he was stored with graces, and 
Act. 9  brought glory to God, and comfort to the people of God.   

Uses.  
Use 1 It is for the sick to remember this in their health, and to provide betimes, because a man hath not power over himself to do any good in his best health and memory, much less when any impediments and hindrances come: when a man doth repent on his deathbed, it may be the Lord will be merciful, but yet let us deal more faithfully with our souls, then to trust or presume upon that, remembering that early Devotion is most fruitful. Indeed if a man forsake sin in the strength of his body, and repent, God hath the greater glory in the Conversion, though affliction work it. Of the story of the Prodigal, Luk. 15. what sweet passages are there for timely 
Luke 15.  repentances, and to personate a merciful God, by a wise and merciful Father, let the world say what it can, and men judge as they list, he that supposeth himself most righteous must repent, as it is in Christ's invective against the too forward jews, Luke 13. 5. Nay, but 
Luke 13. 5.  except ye Repent, ye shall alllikewise perish.  

3 It is the more easy.  A third reason is, Because early Repentance is the more easy; For the longer we go on and live in sin, the harder it will be to repent, if thou findest it hard to day, it will be harder to morrow, and if it be hard this week, it will be more difficult the next, and if it be hard this year, it will be much more difficult the next: Therefore God makes no limitation, but says plainly, Heb. 3. 13. To day, lest any of you be hardened through the deceitfulness of sin, and ver. 15. To day if you will hear his voice, then harden not your hearts, etc. I remember the saying of a learned man, if presently after a great rain it be hard to get over a river, than it will be 
High River.  much harder at noon, and worse at night, when all the streams are come into one course and current. Even so, if it be hard to repent presently after a sin committed; It will be harder when one hath committed twenty sins, much more when he hath committed thousands of sins, when all the sins of his life come to one course or current, therefore timely repentance is the easier.  

4 Late Repentance attended with the more sourness.  The fourth is, Because the longer we lie in our sins unrepented of, the more sour and harsh they will be: For the measure of our Repentance must in some sort be proportionable unto the measure of our sins; If our sins be great, our repentance must also be great; and if our sins be small, our repentance may be the lesser; for the more sins be committed, the more sorrow, grief & tears, there must be in our repentance for them, as we see in nature, the stronger the sickness is, so much 
Sickness.  the stronger must the physic be. The jews did temper for Christ a bitter Cup to drink, but by our sins 
Bitter Cup.  we have tempered a cup for ourselves to drink: for every sin we commit, is as a drop of poison to make this cup so much the more bitter unto us, we see by experience, that if a man break a leg or an arm, the 
Legge broken  longer it remains unset, the worse it is to be joined, so the longer we live without Repentance, the worse it will be to repent: therefore the best is to ●rie unto God betimes: When our heart is overwhelmed. As in diseases 
Psal. 139. Physic.  the physic is always tempered to the strength of the diseased, but the longer it is deferred, the more dangerous is the cure: So it is with us for our sins, we must have the Physic of Repentance cure us, according to the measure of our sins, as I have showed. If a man have made himself a great burden to carry, and should 
Great Burden.  assay it on his back, and so he finds it uneasy, and to press him very much, if he should then throw it down and put a great deal more unto it, and then begin to lift it again, but upon the second trial finding it heavier than before, if he should fall in a great rage, till he add twice as much strength and labour to carry it the lighter; would we not think such a one foolish, thus wilfully to increase his burden? so is it with the children of this world; because they find Repentance somewhat uneasy at first, they cast it from them, and by that time they come again (having added more sins, and made their burden heavier) they are compelled to their greater sorrow and greater Repentance, to wrestle with so grievous a burden, at a wondrous great disadvantage.  

5 It is more pleasing.  The Fifth Reason why early Repentant is better than late, is: Because it is more pleasing unto God: for he for the most part reckoneth more of an old disciple then of a new. As we see in experience, usually one will make more account of an old servant then of a new, he will 
Old servant.  commit more trust to him, and be more familiar with him. Even so the Lord makes more reckoning of an old Disciple, then of a new, wherefore by all these reasons we may see, that early Repentance is better than late. And therefore now let us do as it is said, 1. Chron. 22. 16. 
1. Chron. 22 16  Arise therefore and be doing, the Lord will be with thee: So seeing we have so many sins to repent us of, and that God must have the temple of our souls new built, and re-edified; let us up betimes, and be doing with our Repentance. As Pro. 3. 28. Say not unto thy neighbour 
Pro. 3. 28.  go and come again tomorrow: but give when thou hast it by thee; So say not unto God, when he offers thee Repentance, go and come again; I will listen to this another time, but listen while it is time, and refuse not mercy when it is so near thee. We see that in the practice of men, they cannot endure to be put off from day to day 
Putting off.  in those things they desire to have, but they will take it as an injury done unto them: So the Lord takes it as a great injury and wrong done unto him, when men put off their repentance from day to day.  
The common course of the world is to defer Repentance unto the day of death, thinking that to be the fittest time for it: But such are deceived, 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.   

1 Impediment at the hour of death.  The first impediment in Nature is, The Dolour and pain wherein the party at that time is, for when pains be upon a man, how unfit is he then to repent, when it is tedious and irksome to speak or hear any noise; O how unfit is a man then to set all his sins in order before him, to sorrow and mourn for them, and that he hath offended, by them, so gracious and good a God? In this case, it befalls unto many at such times, as it did with the Israelites, Exod. 6. 9 Moses told them, that the 
Israelites. Exod. 6. 9  Lord would bring them out of Egypt, that he would take away the burdens from their shoulders, and that he would bring them into the land of Canaan, which he had sworn unto their Fathers, to give unto them: But the text shows, That they did not hearken unto Moses, for the anguish of spirit, and because of the cruel bondage they were in. So for the most part when pains and sickness are upon one, he is not fit, to listen unto any good counsel or admonition, that any one can bring him be it never so comfortable unto others; therefore the time of death, is a most unfit time for the beginning of Repentance.  

2 Impediment at the hour of Death.  Secondly, Because the time of death to a natural man (until he hath repent) is of all other times the most terrible and fearful: Until he have obtained the assurance of the forgiveness of sins, and that heaven and happiness belongs unto him. If a Physician should come 
Physician.  to take away a leg or an arm from a man, what a fearful thing would it be? how much more fearful to a natural man is death, which comes not to take away a leg or an arm only, but to rend body and soul asunder, to be at last tormented for ever? So that when death comes with so doleful an errand to separate two old friends, this time must needs be a most undisposed season to repent in.  

3 Impediment at death.  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. 
A Candle.  As if a man have a candle lighted in a Mine under the earth, if it be near or under a damp, this will come, and put out the candle; So when in the time of sickness there is a candle lighted of good motions and meditations of Repentance: then these new mutinous cogitations enter in, to think what shall become of wife and children, this and that friend, and how to bestow our goods: these like a damp extinguish the good thoughts of Repentance.  

4 Impediment in our death. Pro. 〈◊〉.  The fourth is, That God then ordinarily punishes our neglect of this duty in our health, with hardness of heart on our deathbeds: As it is Pro. 1. Because he called then to us, and we would not answer: therefore we call unto him, and he will not answer us, even when our fears come like a whirlwind, and our desolation posteth upon us. O saith Christ to jerusalem; Would to God thou 
Math. 23. ult.  hadst known in this thy day the things which belong unto thy peace; but now they are hid from thine eyes: Work (saith our Saviour to the jews) whilst it is called to day, 
john 8.  for the night cometh in which no man can work: So that this night time of sickness, is of all times the most unfit to repent in; when God may justly leave us comfortless, because we would not ere that time hearken to the words of instruction, and walk in new obedience.   

2 The Impediments of Grace  

Impediments in Grace.  At that time may be these; First, God may deny us the means to work Faith and Repentance in us; our comforters and helpers than shall be silent, tongue tied or absent, when we most wish, desire, and languish for comfort and help: than one of a thousand may be denied us.  
Secondly, Though he do give us means, yet it may be he will not bless them, or make them powerful and effectual unto us. And though he do bless the means, yet our comfort shall then be the lesser, for ordinarily he doth more bless the public, than the private means unto us: wherefore of all times, the time of death is the most unable for Repentance, and the worst, wherefore now O ye my hearers! let my counsel this day be acceptable in your eyes and ears: Remember now your 
Eccles. 12. 1.  Creator in the days of your youth, health and strength: the sooner it is done, the better, easier, and more comfortable will your life and death be: do therefore in this, as Abraham did when he sacrificed Isaac, he rose 
Genes. Abraham.  up early in the morning; so we should rise up early in the morning of our age and youth ●o offer up ourselves, our souls and bodies unto God, as a living sacrifice: our Isaac must at one time or other be sacrificed: therefore let us repent, and bewail our sins betimes: for it is a special point of prudence, to do that betimes which must needs be done. Thus of the General.   

Now for the Particular Time of Repentance, there be six things Considerable.  
The first is, When a man hath committed any new sin, then is a special time for him to renew his Repentance, as he hath renewed his sin. So David did, 2. Sam. 24. 
2, Sam. 24. 10.  10. where it is recorded, that David's heart smote him after that he had numbered the People. Thus by and by he renewed his Repentance, after that he had confessed and seen his sin. So Peter, Math. 26. 73. It is written of him, that after he had remembered the words of Christ, He went out and wept bitterly. Thus every new act of 
Math. 26 73.  sin must have a new act of Repentance, as I have said. If a man have an arm or a leg out of joint, he can never 
Arm out of joint.  be quiet until it be set and put in order again; so should it be in our committing of sin: for because every sin setteth the soul out of joint, we should never be quiet until Repentance have put all in frame again. We see by experience, that if a candle be blown 
Candle.  out, if a man by and by run to the fi●e with it, the sooner he comes, the easier it will be lighted again and the sooner: and the longer he ●arries, the longer it will be ere it take fire; even so when a man falls into any sin, the sooner he reputes of it, the more easy and better it will be for him, and the longer he defers his Repentance, the harder it will before him to bring his heart to the duty. Therefore it will be best for us, to take the best courses which may bring us unto salvation, no sooner to have sinned, but presently thereupon also to renew our Repentance: As the wise man's counsel is, My son if 
Prou.  thou hast sinned, defer not thy Repentance.  
Secondly, it is a special time of Repentance, When any judgement of God, either public or private falls upon us; as the Prophet shows, Isa. 26. 16. Lord in trouble have 
Isa 26 16.  they visited thee, they poured out a prayer when thy chastening was upon them. So Lament. 3. 40. saith the Church, 
Lam 3 40.  Let us search and try our ways, and turn unto the Lord. When God sends sickness, blindness, or lameness, loss in our goods friends, reputation, preferment, or such like, then is a special tune to repent us of our sins. For it is a sure thing that the judgements of God come by reason of our sins, and so questionless God will renew his judgements, if we renew our sins; which cannot be removed but by Repentance. If a man's house be on 
House on fire.  fire, he will carry out his Flax and Tow, Wood and Straw, with every thing else which is fit and likely to augment the fire: and then doth he cry for help and pour on water to quench it; even so because our sins do nourish the fire of God's wrath, and will consume our souls, if we do not carry them out of sight by repentance, therefore we should set about this work: and take away all that matter which may increase the fire of God's vengeance upon us: which is to put away our sins by repentance; as we see Deut. 9 20. Moses did, for thus 
Deut. 9 20.  he records it; And the Lord was very angry with Aaron to have destroyed him: and I prayed for Aaron the same time. Here you see how a judgement was removed by Aaron's repentance, and Moses' prayer. We see if the King's Writs be out against a man to attach him, Bailiffs and Sheriffs lying in wait for him in every corner to arrest him: such a man will presently labour to compass the matter, and bring it to agreement for fear of imprisonment: So when the Writs of God are out against us, 
King's Writs.  and his judgements like Sergeants and Bailiffs dog us in every corner: what should we do in this case? but labour to compass the matter betimes to be wiser for our souls and immortality, than they are for a little temporal punishment in this life: and to make a good use of God's judgements upon others: the omission whereof, made the Spirit of God complain thus, Reuel. 9 20. And 
Reuel. 9 20.  the remnant of the people which were not killed by these plagues, repented not of the works of their hands, where the Lord complaineth of them, that they had no regard to his judgements. So Amos 4. 6. And I also have given 
Amos 4. 6.  you cleanness of teeth in all your cities, and want of bread in all your places, yet have ye not returned unto me, saith the Lord. The like we have, jer. 5. 3. Thou hast stricken 
jer. 5. 3.  them, but they have not grieved, thou hast consumed them, but they have refused to receive correction, etc. So that by these places you see, it is a special time for us to call upon God when his hand is upon us, and we see apparently, that our sins do pull his judgements nearer and nearer us.  
Thirdly, When God affords us any special means, than he looks for special actions and affections, in turning towards him: as at the coming of john Baptist, Math. 3. 10. And now also the axe is laid unto the root 
Math. 3. 10.  of the tree: before the axe of God was laid to the boughs and branches, but now to the very root, at which time there is no remedy, but that Every tree which bringeth not forth good fruit, must be hewn down and cast into the fire. So it is said, Act. 17. 30. And the times of 
Act. 17. 30.  this ignorance God winked at, but now he commandeth all men every where to repent; So that when God sends special means, this is a special time of Repentance. Ships 
Ships.  that have lain long in the harbour, yet as soon as the wind blows, by and by they set forward to their intended journey, as it is said, Act. 27. 13. And when the southwind 
Act. 27. 13.  blew softly (supposing that they had obtained their purpose) they loosed thence. Even so should we do, when we have lain long in the harbour of sin, done little good in Religion, or to the Church of God, yet when the wind blows, when God offers gracious and good means, when we have so fair an opportunity, we should lay hold upon the good things that be for our salvation. So that this must needs be a fearful abuse of God's kindness and goodness; that when it is a special time of Repentance: through our corruptions we make it a special time of wantonness and uncleanness, and we are so far from being the better for all our special means, that we become worse and worse: and so bring judgement upon us. Our Saviour Christ Math. 11. doth upbraid 
Math. 11.  those Cities wherein he had done most of his great works, because for all this they had not repent them of their sins, where he tells them That it shall be easier for Sodom and for Gomorrah in the day of judgement, then for them: So if we do not profit by the preaching of the Word, and the good means which are amongst us at this day: the estate of Sodom and Gommorrah at that great day, shall be easier and better than ours. So let us take heed it be not so with us, for what a fearful sign of damnation is this? when we thus set open the gates of hell, by being no more careful to come to Faith and Repentance, and other saving graces, in the midst of such abundance of means?  
Fourthly, it is a special Time of Repentance, when we go about any great work: For many times in our honest labours, there are many crosses and troubles which do befall us, because we have not repent. Therefore it must be our wisdom, when we go about any great work which we would have to prosper, then to repent, lest we encounter with great crosses. So Ezra 8. 21. he 
Ezra 8. 21. Esth. 4. 16. 2. Chron. 20. 12 jesh. 7. 11. 12.  practised: So Esther 4. 16. So jehoshaphat, 2. Chron. 20. 12. The omission of this duty you see was dangerous, josh. 7. 11. 12. they could not stand before their enemies, saith God unto joshua, Up, Israel hath sinned, and they have transgressed my Covenant, therefore the children of Israel could not stand before their enemies: Even so it is with us, we cannot stand before our enemies, God doth not bless our labours, endeavours, nor any thing we take in hand, because we do not prepare ourselves unto Repentance, therefore (as I said) when we have a great work in hand, it is a special time of Repentance, and herein we must imitate the servants of God in their examples, when Ezra had a great journey to go: first he fasted and prayed: so many other of the Saints forenamed: this was their practice, and so must it be ours, chiefly when we come to hear the Word, or receive the Sacran aunt's, than we must be sure to have repenced sound for our 〈◊〉nes, or else, as we cannot expect mercy: so we depart away without comfort. As a man that would draw a river into his 
River drawn.  ground, he must first prepare the channel, cut down the banks, and stop the passages; so must men do with their sins, that would have the river of God's mercy to run through their hearts.  
The Fifth special time of Repentance is, Eevery morning when we arise, and every night when we go to bed: For as we sin daily, so must we daily renew our repentance, let us then repent every morning before we rise. The steward who hath but a short memory, will be often 
Steward.  casting up his accounts and reckoning with his Master, he will never let them tarry too long without clearing and making even, so because that our memory is short, and that we soon forget our sins, we should desire to have often reckoning with the Lord every day to make even with him. I● we would thus often do, we should have but a few sins to repent us of when we come to die. We see by experience, if a man have a little Brook that runs through his ground, as long as he keeps the channel 
little Brook.  clean that the waters may still avoid, it will never annoy him, but if he suffer the gutters to be stopped with mud and dirt, and weeds to stop the course and carrying of the water, by and by it will overflow his ground. And even so, though a man have some sins which annoy and trouble him, yet 〈◊〉 he will be daily cleansing the channel of his heart, and make the channel open by Repentance, there will be the less danger to his soul, as we see it was said of David's practice, Psal. 6. He talks 
Psal. 6.  of a vexed soul, wearisomeness with groaning, making his bed to swim with tears, consuming of his eyes, and the like: so must our Repentance come with sighs, groans, weeping and wring of the heart (if it were possible) that so we be the better assured, that it is unfeigned and rightly bred; and that it is such unto which God will have respect.  
Sixtly, the last special time of Repentance; is at the hour of Death; for then indeed is the Time to renew our Faith, Repentance and all other Graces, or never. Even as a man that hath been at great charges for the building of a ship to carry himself safely a very long 
Ship building.  journey, when he is ready to put forth into the sea, than he especially looks, that all his Masts, Sails, Anchors, and Tacklings be ready, fit and prepared; so howsoever a man deal with his Faith, Repentance, and other graces all his life time, yet now when at the hour of death, he comes to lance forth into so rough a Sea, for his last journey; he must then look all over again, and see that nothing be wanting, but that his faith, prayers, penetencie, love, and such like, be in a readiness for to conduct him in peace and safety unto the end of his last journey. But commonly men do by Repentance, as great men do by Banquets, when a great Feast comes: they sit and gaze 
Banquets.  and admire, but their stomaches are gone; many in this case have no stomaches to eat: So many men look at these excellent things of God, admire them, but will not eat: will not repent, leave their sins, etc. But let us in the Name of God who know better things, and have not thus learned Christ, go on, resolve, labour and practise Repentance, ere it be too late: which now is our next Point to be handled the next time.    

LECT. VI  
VI THE PRACTICE OF Repentance.  JOEL. 2. 12. 
Therefore, also now (saith the Lord,) Turn ye even to me with all your heart, and with fasting and with weeping, and with mourning;  
And rend your heart, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and reputes him of the evil.  
WE spoke the last day of the Time of Repentance, when we showed, that for every new sin, there must be a new act of Repentance, and so as we sin daily, we must daily repent. For (as I then showed) if a man have a little Brook which runs through his ground, as long as he keeps the channel clean, pulls up the weeds, and dirt, and sand from stopping it up, he is sure it will not annoy him, nor overflow his banks: So as long as a man doth daily renew his repentance, and pull up the weeds of his sins from his heart, he shall be sure that the river of God's mercy will run smoothly and currently into his soul, thus than you see Repentance is a daily duty, and only in the time of this life to be performed: as we commit daily sins, so had we need of daily Repentance.  
Now the next point we are to speak of, is of The Practice of Repentance, or manner how we must Repent, for it may be some men will be ready to except and say, seeing Repentance is such a necessary duty, as no man living can be saved without it, and seeing the time of this life is nothing else, but a time left of God to Repent; and so I am willing to perform this great work, but alas, I know not how, nor in what manner I should repent: so that as the Disciples said unto Christ, Luk. 11. 1. Lord teach us to pray, so may we say, Lord teach us to repent, we be willing to repent, but know not how nor in what manner.  
Wherefore we are to know that in the practice of Repentance, there must be four several things, that is, in the presenting of ourselves before the Throne of God's Majesty, and attempting or performing this our duty of Repentance; for the acquisition of our salvation, there must be,  

1. Examination,  
2. Humiliation,  
3. Deprecation,  
4. Resolution,   
Which be the four things required in the Practice of Repentance.  

1 Examination.  First, there must be Examination, for every one that will repent, must first examine himself in the matter of Repentance, how to find out his own sins and offences, for how can a man repent him of his sins, if he do not know them I so he that ●…d repent, must first labour to come to the knowledge of his sins, and he cannot know his sins, but by examining his heart, and his own ways, that he may find out his own strayings and wanderings from the Lord, by the righteous rule of the Law of God, the word of God must be the candle to light the mind, and to direct and show what is good and what is bad, what is sin, and what is not sin, what is pleasing unto God, and what is displeasing unto him. As may be seen, Lament. 3. 40. saith the Church there; Let us 
Lam. 3. 40.  search and try our ways, and turn again unto the Lord. Meaning that unless we will seek and search into our own hearts to find out the things that are amiss; and so seek and search, as a man looking diligently for a thing lost, who lighteth a candle and searcheth every corner, 
Thing lost.  till he hath found the thing, we shall never be able to find out all our sins: So the Prophet says, Psal. 119. 
Psal, 119. 59  59 I considered my ways and turned my feet unto thy testimonies. Seeing then it was the consideration of his own ways, which made him turn into the ways of God, let us practise the same. The like we have in the story of the Prodigal son, Luk. 13. 19 And when he 
Luk. 13. 9  came to himself, he said, I will return to my father, etc. When he had examined his own state and condition, than it came into his mind to return unto his Father: so than the Point is, That in the Practice of Repentance there must be examination of our own ways, which is a thing contrary to the course of the world, who are prone to look into other men's ways and neglect their own. The beasts Revel: 4. 8. were full of eyes within, but the most men have eyes without to look into other men's secrets, but not into their own faults at home: such men may be likened unto husbands, who because they have unquiet wives at home, love as much as may be 
Ill wife.  to be abroad, because they can no sooner put their heads within the doors, but by and by their wives are upon them, even so it is with him that hath a bad conscience, as with him that hath a bad wife, no sooner he can come home into himself, but by and by his conscience is upon him, ready to rail at him and rebuke him for his sins, so that he longs as much as may be to be abroad, and to deal with other men's sins, rather than his own. But Paul tells us 1. Cor. 11. 31. That we must judge our 
1, Cor. 11. 31.  selves, if we would have God not to judge us. Therefore every Christian man should set up a Tribunal and judgement seat in his owneheart, and make a solemn arraignment of himself, that is to say, that he so set himself before God, that he first undertake the trial of his own ways, and consider wherein he hath offended, and what sins he hath committed against him, than he must bring the bills of indictment against himself, make a presentment of his own faults, where he hath sinned, when offended, and how displeased so good a God. And thus every man must judge himself, that God do not judge him: for a judgement must come. St. Austen says well, That so often as a man remembers his sins, God forgets them. If thou examine thyself, God will urge no further; if thou judge and condemn thyself, God will not judge thee; if thou punish thyself, God will spare thee. So then this is the first Point, we must examine ourselves how we have offended. Now in this examination there are two things required:  

1. There must be a right Rule to examine by,  
2. There be certain Heads, upon which we must examine.   

1 False Rule.  First, for the Rule, There are certain false Rules which we must remember never to take hold of. First, That a man do not examine himself by himself, for a man may be in a better case then formerly, and yet in no good estate: he may have left gross sins, particular sins, and yet be deceived infinitely short of true goodness: So that a man is but a false rule unto himself, when he will think all to be well, because he finds some better times than he was wont. To this effect St. Paul says, 2. Cor. 10. 12. Wherefore let him who thinketh he standeth, take heed lest 
2. Cor. 10. 11.  he fall. And again, 2. Cor. 11. 12. he condemns this 
2. Cor. 11. 12.  rule, saying: We are not of that number who compare themselves with themselves.  

2 False Rule.  The second false Rule is, when a man will examine himself by others: because he sees others subject to more gross sins, or live openly more licentiously than himself: As the Pharisee, Luk. 18. 11. deceived himself. 
Luk 18. 11.  Lord I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; you see he was better than a number of others, no extortioner, adulterer, oppressor, unjust dealer, and yet he could not be justified of the Lord: all this could not excuse him: so you see this is but a false Rule to examine by, we should rather do as the Apostle commands, Gal. 6. 4. Let every man prove his own work, etc. and then he shall have rejoicing in himself, not in another.  

3 False Rule.  A third false Rule is, When a man will examine himself by the speech of people; and the account that the world makes of him. But we may be in much account with others, accounted a good Christian, and a good liver, and yet all this be but as a shadow before God: and therefore the Apostle saith, Rom. 14. 4. Every man must 
Rom. 14. 4.  stand or fall unto his own Master: for God is able to make him stand. And 2. Cor. 10. 18. he shows: no commendation 
2. Cor. 10. 18.  ought to be built upon, unless it be of God; For not he who commendeth himself is approved, but whom the Lord commendeth. Wheresore even as it was said of Belteshazzar, Dan. 3. Thou art weighed in the 
Belteshazzar. Dan. 3.  balance and found light; so if we measure ourselves by this Rule, we shall be found too light in God's balance. The true rule is a righteous Rule, therefore we must examine ourselves by the Law of God every one who would have a true trial of himself: and then as the Carpenter 
Carpenter.  when he hath applied his thread and line unto the timber, by and by he sees where it was crooked. So when a man hath thus applied himself unto the Law of God, he soon shall see wherein he hath been sinful and faulty. So this Rule God gives unto his people, Deut. 30. 2. Obey his voice, according unto all that is commanded thee.  
Now for the heads which we must examine all our sins by, they be,  

1. Inward.  
2. Outward.   
And God is the judge of all, that is, we must examine ourselves of all our sins committed against God, and against our Brethren. There is a corruption in nature in the examining of our sins, we deal by ourselves as a false judge doth by an offendor: examine him so slightly, 
False judge.  that one may see he would willingly save him: or that he is afraid to find him faulty: even so in the examining of ourselves at the best, we look but at our outward sins, being loath to search into the inward secrets of our souls, to find out the poison and corruption of our hearts, for from the heart cometh all manner of wickednesses: so that the true examination must be of all our sins, so far forth as by any means we can come to the knowledge of them: both of sins against the first and second Table, secret or open what kind soever they be. Tradesmen you know (especially in great Cities) 
Tradesmen.  use to keep a book of all their expenses, of their layings out and comings in, and so are often casting up their accounts to see whether they gain or lose in matters of the world, so we should take an account of all our actions, and keep a register of them; every night we should cast over our accounts, to see how we have sinned and offended God, and how often, how we have repent: if we find things to be well; we should bless God for it, and if we find things to be amiss, we should be humbled in our souls for it: thus we must labour to view all our actions: as we see God did, Gen. 1. when God had 
Gen. 1.  made an end of his first day's work, and so of the rest, it is said; He beheld the same, and lo all that he had made was very good. So should we from day to day take a view of our works, speeches, and the like, to see whether they have been good or bad.  

2 Humiliation.  The second thing in the Practice of Repentance is Humiliation: for when a man hath seen that he is a sinner and lies in sin, this is not enough, but then great care must be had also to be humbled for them; that is, bitterly to weep and mourn for them, even to the shedding of many tears if it be possible: So Peter did, Math. 
Math. 26 75.  26. 75. it is said, And he went out and wept bitterly, etc. So Mary Magdalen, Luk. 7. 38. it is said; And she 
Luk. 7. 38.  stood behind him weeping, and began towash his feet with tears, and then to wipe them with the hairs of her head. So David Psal. 6. 6. confesses of himself, All the night I 
Psal. 6. 6.  make my bed swim, I water my couch with my tears. So we see it is a plain case, when once we have seen our sins, the next thing to be done is, to be humbled for them, as I have said even to the shedding of tears, which in God's sight are so precious and acceptable, that he gathers and puts them up in his bottle, as Psal. 56. 8. Thou 
Psa. 56. 3.  tellest my wanderings, put thou my tears into thy bottle; all other tears fall to the ground, and are to little purpose, but every tear that a man sheds for sin, that he hath offended God: he gathers these up. But alas, what shall I say? I doubt me not one of a 1000 of us let tears fall in this kind, and for this cause you go mourning and want comfort, because you seek it not the right way in godly sorrow first to be humbled, and then to rejoice. It is a lamentable thing that many of you be twenty, thirty, and forty years old, and yet you have never shed one tear for sin: O what a lamentable case is this? that Christ may now come and say to you as he did unto those women, Luk. 23. 28. O daughters of Jerusalem, 
Luk. 23. 28.  weep not for me, but weep for yourselves, etc. It is a good thing to weep for Christ in regard of the pains and troubles which he suffered, and did befall unto him as our surety; but it is a greater grace to weep for sin, and that thereby we have displeased so good a God. Which (I take it) made St. Augustine say, that Mary Magdalen brought two things to Christ, her ointment and her tears, and yet her tears exceeded her ointment in sweetness, etc.  
Now this sorrow for sin doth require five qualifications: First, there must be (Dolour Cordis, or Contritionis,) the sorrow of the heart or Contrition: as Act. 2. 
Act. 2 37.  37. it is said those three thousand who heard Peter; were pricked in their hearts: and Psal. 51. A contrite and a 
Psal. 51.  broken heart, O God thou wilt not despise. So that this sorrow must not be outward only with the sadness of the face, but it must be a sorrow of the heart, as Psal. 63. the Prophet complains, my soul is vexed within me, etc. It is called otherwhere the pouring out of the heart; for this is most certain, when the soul in good earnest sets to wrestle for heaven, than there is no time for us to dissemble with God.  
Secondly, it must be Dolour secundum Deum, Godly sorrow which is a sorrow for sin, because it displeaseth and hath offended God, as we may read, 2. Cor. 7. 11. 
2. Cor. 7. 11.  For behold this selfsame thing that you sorrowed after a godly sort, what carefulness it wrought in you, etc. Many a man is sorry for his sin, and peradventure reputes not for all this, or if he do repent, it is not because it is sin, but because it will bring their shame, loss, or discredit with men, or that God's judgements are ready to seize upon him: as Ahab when it was told him that 
2. King.  the dogs should lick his blood in that place where he had stoned Naboth, he wept and humbled himself, and went softly, but it was not because he had displeased God, but in regard of the judgement that should befall him. So judas was sorry for his sin, not because of sin but by 
Math.  reason it was so horrible a thing to betray his Master: this was it which made so horrible and incurable a rent in his conscience: others again sorrow for sin in an other kind, because they would be well accounted of, by the best men and women: they would seem to be religious: because this is a fair way to preferment and profit: when yet none of all this is godly sorrow: for this cries always with holy David, and laments most sins against God: Against thee, against thee only have I sinned and 
Psal. 51.  done evil in thy sight, that thou mayest be just in thy judgements, etc.  
Thirdly, it must be Dolour particularis: a man must be sorrowful for his sins in particular, whereby he hath offended God. It is not enough for a man to be sorrowful generally because he is a sinner, but he must draw himself to more particulars, to an account, in what manner, and with what sins he hath displeased God, Her●, heri, hodie, hodie, yesterday, yesterday; to day to day: because as one says well; Dolosus versatur in generalibus, a deceiver loves generals: therefore let us know, the duty consists in particulars, and we must come (so far as it is possible) unto the account of every day, yea, every hour's sin, and be so sorry for them. Thus the people confessed, 2. Sam. 12. 19 For we have added unto all our 
2. Sam. 12. 19 judg. 10. 10.  sins this evil, to ask for us a King, etc. So judg. 10. 10. they say, We have sinned against thee, both because we have forsaken our God; and served Baalim. Now as concerning particular sorrow, we must do as Physicians do 
Physicians.  with diseased bodies, when they find a general distemperature in the body, they labour by all the art they can to draw the humour to another place, and then they break it, and bring out all the corruption that way: All which is done for the case of the patient. Even so we must do when we have a general and confused sorrow for our sins; labour as much as may be to draw them unto particulars: as to say, in this, and in this, and at such and such a time, in such an occasion, and in such a place I have sinned against my God.  
The Fourth thing in godly sorrow is, Dolour Reprehensivus, a reprehensive sorrow, which is such a sorrow, that though it begin but in a few particulars, yet at length 
Train of gunpowder.  it draws in all with it: even as a train of gunpowder, when one corn is set on fire, it will not leave until all be fired and in a blaze, so true sorrow though it begin but with one or a few sins: yet it draws in all the rest ere long, for which we have not sorrowed. So David we see had no rest by reason of one sin, Psal. 51. but at last it 
Psal. 51.  was not long ere it came into many heads, and set him a-work to complain of more; yea, even to look back to his original corruption: even so we must not think it enough to repent of one special or particular sin, and so cease; but our sorrow must extend itself unto all: we must gather in with our particular sins: which shows the great defect which for the most part is in the Repentance commonly used in the world: If they repent of one sin, they think it is enough and rest in that: So judas did make a show of Repentance for one offence: 
Math.  and so many other do; yea, and with tears: who yet miss of repentance, because they never descend to search and try their selues in particulars: for true sorrow so begins, as it at length draws in all.  
The fifth property in this sorrow is, that it be Dolour Proportionalis: that is, if our sins be great, our sorrow for sin must be so much the greater: If sins be few and little, our sorrow may be the less, and sooner attain peace of conscience: Therefore this must needs be a great corruption and selfe-deceite in the ordinary repentance of the world: that what kind of sin so ever they commit, there is but one measure of sorrow for it. We may see of Manasses, his sin was great, and his contrition was great, it is said, That Mannasseth was humbled 
2. Chron. 32. Math.  greatly; So Peter in denying his Master, it was a great sin, and therefore his sorrow was proportionable; it is said, Then Peter went out and wept bitterly: So Hezek●…h 
2. Chron.  committed a great sin in showing his treasure, and he was brought very low for it. So if we have sinned greatly, it is certain our sorrow must be proportionable, as we see by experience, he who falleth into the midst of 
River fallen in.  a river, must labour and take more pains to get out, than he who slippeth in but at the brink of it; even so if we fall into great sins, it must and will cost us more sorrow and tears, then if we fall into lesser sins only.  

3 Main thing.  The Third main thing I showed in the practice of Repentance, is Deprecation: which is, a sending up of earnest and hearty petitions and requests unto God for the pardon of sins, when once he hath seen himself to be a wretched and a grievous sinner: then to beg humbly at the Throne of grace for jesus Christ's sake to have them all pardoned and done away: In sum to have good things given, and all evils they deserve removed: this is Deprecation. Holy David was exceeding frequent in this duty in many Psalms; as Psal. 51. Blot 
Psal. 51.  out all my offences, and wash me from my sins: So the Publican, Luk. 18. O Lord be merciful to me a sinner: 
Luk 18.  Thus in this case we must not rest like judas upon a bitter, 
judas.  sour and heavy remembrance of our sin only, but become humble suitors to the Throne of Grace for mercy, according to David's experience. Psal. 32. 6. For 
Psa. 32. 6.  this shall every one that is godly, make his prayer unto thee in an acceptable time, etc. For what means he they should pray unto God for? for houses or lands, or gold, or silver; no, for no other thing, especially, than the forgiveness of sins: So in this case a man must behave himself, as a poor prisoner at the bar, when the judge 
Prisoner.  stands up ready to give sentence upon him, he falls down upon his knees, and lifts up his hands, looks ruefully, speaks pitifully, and begs for his life. He cannot miss to speed at God's hand, as Daniel did, Dan. 9 20. even so, 
Dan. 9 20.  if a sinner can pierce the heavens with his cries, and solicit God earnestly, no question, he shall at length hear the voice of Christ say unto him by his Spirit; Go in peace, thy sins are forgiven thee.  
The Fourth and last point in the Practice of Repentance is. Resolution, to walk with God in newness of life, as David did, Psal. 119. I have sworn and will perform 
Psal. 119. Psal. 29. 1.  to keep thy righteous law: and Psal. 39 1. I said I will take heed to my ways that I offend not with my tongue. And again, Psal. 119. I considered my ways, and turned 
Psal. 119.  my feet unto thy Testimonies. I made haste and delayed not; the time is now; not deferring till hereafter, now we must resolve to leave our sins, to walk with God with newness of life, and with all watchfulness over our own hearts: then unto resolution we must join a holy, constant endeavour, using all good means, and removing the lets and hindrances which stop and hinder our repentance, which is now the next thing we are to speak of.   

LECT. VII.  
VII. THE IMPEDIMENTS of Repentance.  Io●. 15. 31. Let not him that is deceived trust in vanity, for vanity shall be his recompense. 
THe Spirit of God by Solomon hath justly taxed all things under the Sun to be vanity and vexation of Spirit; 
All vanity.  so may I justly now being to speak of the impediments of Repentance, censure all these lets and hindrances which detain men from this so necessary Grace, under the Name of vanity, whatsoever they be: and vanity shall be their recompense. We spoke the last day of the Practice of Repentance, wherein must be four things; First, a man must search out his sins by the bright candle of the word of God. Secondly, when he hath found out his sins, than he must be sorry for them. Thirdly, Then he must pray to God in Christ jesus to forgive them. Fourthly, Then he must resolve against them, that is renounce and remove them as far as may be. Which practice of repentance must be not only once in an age, or a man's life: but as our sins be daily, so our repentance must be every day performed so long as we live in this life.  
Now in the next place we are to speak of the Impediments of repentance; and those deceits which hinder men and women from this duty. General or universal motion (as Schoolmen say) is caused two ways: First, Either Agendo, by enforcing up that which we mean to move, as when a man flings a stone with his hand: Or 
Stone.  Removendo prohibens quod impedit, or removing of that which hinders the motion; as when a stone lieth upon a shelf, when one pulls this away, then by and by down falls the stone of his own accord and yet he who pulled away the shelf caused that motion of the stone. But how? Not Agendo, by flinging of the stone down; but by Removendo prohibens, removing of that which hindered the motion of it. Now as it is in universal motions, so also it is in special motions of the mind; for they be caused, first either directly by an immediate impression made upon the mind, as when a man is directly invited to goodness or virtue. Secondly, or by removing the impediments which hinder us from it. O● the first I have spoken in the practice of repentance formerly. It shall not therefore be amiss now to speak of the impediments in the next place: wherein two things are required of every one:  

1. Christian wisdom to find out the let.  
2. Christian care to remove it.   
First, there must be Christian wisdom to find our thelets; for in every man there is son especial bar or let, which if he can find out, or light upon, there is the wisdom, to be wise to find out these pressing down weights, as the Apostle calls them. They who have water 
Water.  running home in pipes and conduits to their houses, as soon as they want that which they see their neighbours have at their doors close by them, by and by they search into the causes, and run to the conduit or the pipes, to see wherethey be stop●, or what is the defect: Even so must every man do, when he finds that the grace of Repentance flows into other men's hearts, and hath no recourse or access into his soul, by and by sit down and search himself what the cause should be, where the rub lies which detains the grace of Repentance from him, seeing they that live (it may be) in the same house, sit at the same table, lie in the same bed, they can be penitent for their sins, sorry that they have offended God, and so complain in bitterness of soul for their sins: but he that had the same means, the same occasions, more sins to be humbled for more time to repent and more motives to draw him to the duty, is not yet moved with the same, melted with grief, nor come near this duty of contrition. Thus as I said, every man must look to himself, what that is which hinders his repentance. We see when 
Devil cast out. Mat. 17. 19  Christ cast out the devil, Mat. 17. 19 his disciples came unto him saying, Why could not we cast him out? So when we see others in the course of their life, and midst of their sins brought unto repentance, mourning & weeping for sins whereby they have offended God; let us look into ourselves, and inquire at our own hearts, why we do not repent, why we cannot do as other good people do. We have the same means, the same preaching, the same exhortations, yea the same judgements, the same punishments, the same afflictions. But 〈◊〉, Where shall we find that man, or that woman, who are thus careful to search into themselves? There is not one of a hundred, but they lie still in their sins without repentance: and few or none desires to search into the cause what it is which hinders their repentance, making them unapt to so good a duty. We see in experience, let one come to light a candle, if it will not presently take fire, we 
Candle.  imagine and run by and by to consider what should be the reason of it, and we judge that the wick is wet, or something is amable. O how wise men can be for the things of this life, and are careless for those things which concern eternal happiness.  
W●… to know then that the Impediments of Repentance be of two sorts;  

1. Some be in the judgement.  
2. Some be in the Affections.   
Even as when a man is sick, and will not take the good physic which would cure him, the defect is, either 
Sick man.  in his judgement or in his Affections. In his judgement, because either he doth not feel himself to be sick, though he be ill, he hath no apprehension thereof, or if her 〈◊〉, yet he doth not take it to be dangerous or deadly: or though he think it dangerous, yet he thinks he may renove it without Physic, or if he must have physic, yet he needs not such physic, or in such quality as is there prescribed. Yet there may be for all this a storm in his Affections, though the judgement do come on to yield: for either a man may be so busy in the world that he cannot attend it, or spare time for it, or he is so tender, that he cannot abide the least thing which may offend him, or think physic to be bitter as many do. Yea, a number will choose to die, rather than meddle with it. Now these be the reasons partly in judgement, and partly in the Affections, why such sick patients will not admit of that physic which might do them good. As the case is in bodily sickness, so is it with those who are spiritually sick with sin. Repentance is that physic which God hath appointed for the healing of them, and curing of their souls, which potion sinful men refuse to take, the causes being as I have showed, partly in the judgement, and partly in the affections.  
Impediment 1 In the judgement, there be four impediments of Repentance; First, because men do not know or find themselves to be sick of sin, nor would have others to think them sick, they presume therefore that all is well with them, for they know neither disease nor infirmity, and so because they live as others live, and do as others do, they think Repentance needless: and feeling no sick esse, they never think of Physic. This kind of deceit is reproved, job 15. 31. Let not him that is deceived 
job 15. 31.  trust in vanity, for vanity shall be his recompense. So we see Mal. 3. 7. when God bade the people return 
Mal. 3. 7.  from their sins unto him, they answered stubbornly. Wherein shall we return? So do the wicked men of this world answer God, wherein have we offended? wherefore should I repent? This is the first Impediment in judgement, when men do not find themselves sick in sin.  
Impediment 2 The second is, When men know themselves to be sick of sin, but do not think their sins to be deadly; They think indeed they have some frailties, some imperfections, some petty sins, some small sins: but in accusing themselves, they can say as the Pharisee, Luke 18. I thank God I am no Adulterer, Extortioner, etc. And so they think themselves in no danger. As a man that in the eagerness of fight, receiveth a small wound 
One fight.  with a sword, and never looks after it, or thinks it worth the curing; so men in the affairs of the world, adding sin to sin, never look after them as needing Repentance, because they suppose them slight and small, etc.  
Impediment 3 The third Impediment is, That though they take themselves to be sinners, and their sins to be deadly; yet they think that God is merciful, a grateous God, and they may be saved without Repentance. But Deut. 29. The Lord 
Deut. 29.  thunders against such: and plainly assures such presumptuous persons, that his wrath shall smoke against such, and he would not be merciful unto them; but all the curses written in that Book should come upon them, yea, this is that which john Baptist exprobrateth the jews for, Math. 3. 9 And think not to say with yourselves, 
Math. 3. 9  we have Abraham for our Father: for verily I say unto you, that God is able even of these stones to raise up children unto Abraham.  
Impediment 4 The Fourth is, That though we think Repentance is needful, yet we need not (say some) so strict a kind of Repentance as the Scripture speaks of? If a man can say, Lord forgive me, we are all sinners, and such like, it is sufficient, it will serve the turn well enough. Pharaoh thought Repentance was needful, but it was a slight 
Exod.  one, he did not think so strict a one needful as was prescribed. So Saul thought Repentance needful when Samuel came and told him what he had done, Yet saith 
1. Sam. 15. 24.  he, Honour me before the People, he cared not whether he had any honour before God or not, so the people might honour him. These be the four Impediments in the judgement which hinder and keep back Repentance: either that we do not find ourselves to be sinners, or though we be sinners, yet not so great sinners to require Repentance, or though we be sinners, yet God is merciful, and can save us without our Repentance; Or, though we must repent; yet that there is no need of so strict a Repentance.  
Now as there be these impediments in the judgement, so there be also in the Affections diverse lets, for although a man finds himself to be a sinner against God and his own conscience, and that there is no way of Reconciliation to come out of his sin, but by Repentance; Yet he still finds impediments in his Affections to detain and hold him from this so necessary duty.  

The Impediments in the Affections,  
Impediment in the Affections 1 
1 Impediment in the Affections.  Are first, The love of the world, when men are so carried away with the love thereof, that they cannot attend unto Repentance, so taken up with the cares of life, and the hopes of pleasures, profit, preferment, and such like, that they can neither come to this account & reckoning of the soul with Repentance, nor dare adventure upon it, for fear of losing the benefits of a present life. Such was the case of those who were invited to Christ's Banquet, Math. 22. 5. Such also is our case, we are all so intentive 
Math. 22. 5.  to these worldly affairs, our Farms, our wives, our oxen, etc. that we cannot come unto Repentance, which is, the Banquet of our souls to attain salvation.  
Impediment 2 The next is, The love of our Pleasure, that is, men 
Psal. 22. 14. 15.  cannot abide the sober and sad things that belong to Repentance, they must be merry, they must have their delights, pastimes, and devices, as Esay 22. 13. The Lord 
Esay 22. 13.  complains, that when he called to sorrow and mourning, behold joy and gladness, killing of oxen, eating of flesh, and drinking of wine. Thus pleasure is great a let.  
Impediment 3 The third is, The love of our own Ease: for men cannot endure to take any pains in prayer, holy duties, thing appertaining to the saving of their souls: they had rather lie warm in their soft beds, then rise to religious exercises, then go to heaven in Elias fiery chariot. It is said, Math. 2. That when Christ was borne, all Israel 
Math. 2.  was troubled, and why? they thought Christ could not come into his kingdom without a great deal of trouble, and it might be, cost many of their lives: so do many now adays shun religion for their own ease. It is said, Psal, They despised the pleasant land; and why did they despise it, for it was a pleasant land indeed: and a 
Good land.  good land? yea, such a place as they could have been contented to have enjoyed it; but because it asked of them so much pain, trouble, and (in their sight) hazard to go to it; therefore they did despise it: even so heaven it is a good thing, and men could be content with that, but because it will cost them such a deal of trouble and pains, therefore they care not for it.  
Impediment 4 The Fourth let is, The love of their sins, men and women are so entangled with them, that they cannot leave them for their lives, Math. 2. 3. how were all jerusalem troubled, and the Priests for the birth of Christ: 
Birth of Christ  and Esau he could not leave his strange wives, he did so dote upon them, Gen. 28. 9 Although hereby he lost the 
Gen. 28. 9  favour of his Father. Even so men do dote upon their sins, and so love them, that they had rather part with Heaven and happiness, and with God's favour then with them.  
Impediment 5 The Fifth is, The desire to keep credit with the world● to do as other men do; for they think, if they repent and take a new course of life, the world will then point at them, they shall be accounted precise and pure men, this is that which doth hinder many men in their Repentance: So to this purpose the jews, Pharisees inquire. But do any of the Rulers believe in him? and john 4. 22. 
john. 4. 22.  it is said, That many believed in him, but did not confess him because of the jews. Now, this is the reason why men live in their sins without Repentance, because they are not wise to find out the special let, which doth hinder them. If I might be bold to make a secret question in the Church now, to know what is the reason we do not repent and feeke God's favour? seeing we have heard, it is so needful, so necessary a Grace, without which no man can be saved, why then do we not repent and seek God's favour, what is that which doth hinder you? Is it not let's either in judgements or in affections? Is it not because you think you are not sinners? or not great sinners? or that you think you may be saved without Repentance, or at least, if this may not be, yet that you need not so serious, particular and strict a Repentance: as we teach you out of the word. If these let you not, are there not then let's in your Affections? that you so love the world, and are so vigilant about the things of this life, that you have no time to think of your sins: or is it not because ye love your pleasures, and cannot abide the sad thoughts of Repentance; or, because you love your own ease, and cannot abide trouble; or is it not because you love your sins and dote upon them? or is it not because you would keep credit with the world? How can you be able to answer to these things? I grant it is an easy matter to find out the let, and to lay the ●●nger on the sore, and to say, this is the Bar which hindereth; but men are loath to deal so roundly with themselves, as to search out that which doth hinder their Repentance?  
Now when we have found out the Impediment, we must remove it; It was the care of the women when they 
Mark. 16. Sepulchre.  came to the Sepulchre of Christ, to remove the stone: so our care must be to remove out of the way, what doth hinder and let us in the course of Repentance. We read 2. Sam. 20. 12. That when all the people stood still at Amasaes' 
2. Sam 20 12. Amasaes' corpse.  dead corpse, the men took it and drew it out of the way; and then the people (who formerly stood still as they came) followed their leaders. Even so must we do, when our thoughts be at a stand, and will not suffer us to go on in the race of Repentance, by and by rid them out of the way, remove them when they hinder us, pull them aside, cast a cloth over them, and let nothing hinder us in our Christian course. To this purpose we may observe Abraham's wisdom and care, Gen. 22. 5. when he went to sacrifice his son, the text saith, that he left his servant with the Asses, and why so? that his servants 
Servant's jest.  might not hinder him with their clamours and cries. Abraham in godly wisdom left them with the Asses; even so must we do in the case of Repentance, with whatsoever may hinder us in our Christian course of service and holy duty: we must leave such things with the Asses; (that is,) we must renounce and remove such things whatsoever they be, that we be not disappointed: and if it be defects of judgement and affections which hinder us, we must pray unto God to remove the same. And wherefore all this? Because there are but two gates all men are to enter in at, there is a little Iron gate of repentance, which openeth to life and salvation, to heaven and happiness, and to God's favour, and the great golden gate is that of worldly pleasure and profit, which openeth and leadeth to death and destruction, to hell and to torments for ever. therefore at your choice be it (dear Brethren) which gate you will enter in at, the Iron gate of prayers and repentance in this life of Christianity, which leads unto the house of God, or the golden gate of worldly pleasures leading to Hell and destruction.    

LECT. VIII.  
VIII. THE CASES OF Repentance. First the case of Relapse.  REVEL. 25. Remember therefore from whence thou art fallen, and Repent, and do the first works: or else I will come unto thee quickly, and remove the Candlestick out of this place, unless thou repent. 
WE spoke the last day of the Letts and Impediments of Repentance, because as I said our way is made unto Repentance by removing the Letts: Now the next thing we are to speak of is the Cases of Repentance; wherein the first shall be The case of Revolt or Relapse, as they term it, & that is, Quest. Whether a man that hath once repent him of a sin; may fall again into the same sin.  

I.  
Answer. Unto which I answer, that If a man have not sound repent him of his sin, if he have failed in any one point of his repentance, in such case he may fall easily again into the same sins: As for example, a man hath been a notorious rioter and cup-companion, he comes 
rioter.  afterwards to look into the hatefulness of his sin, to condemn it in judgement, to mislike it in affection, and yet because he could never bring his heart to resolve and fight against it, to sigh and be truly penitent; to fashion himself to the use of good exercises; as Prayer, Meditation, and a solemn arraignment of himself, and such like, he may easily fall again, because he hath failed in some one point of his Repentance. So a man who hath been a Papist, and a worshipper of stocks and stones, he 
A Papist.  comes to see his sin, to dislike it, to condemn and resolve against it; thereupon he turns from Popery, and yet because he is not truly turned into the obedience of the Gospel, to walk in holiness before God, failing in some one or more parts of his repentance, he may fall to be a Papist again. So Pharaoh did in some manner repent 
Exod. 9 27.  him of his sin, yet because he failed in the due practice and performance of the duty, his heart being corrupted, he remained obstinate. So the Lord complains of the people, in the Prophecies of Esay and jeremy 3. 3. Thou hadst a whore's forehead, thou refusedst 
jer. 3. 3.  to be ashamed; So that because of unsound repentance, a man may easily fall into the same sins again. judas saw his sins and confessed them, but because he did not 
Math.  pray unto God to forgive them, nor resolve against them, he fell away. We see in experience, if a man have a Felon 
A Felon.  or a sore upon his hand, or a boil about him, if he do not draw out the corruption the better, but suffer it to rankle or swell again, having stopped it too soon, it will break out again, and put him to further trouble and pain: Even so it is in the nature of Repentance; a number there be who have not searched their hearts to the quick, or suffered them to bleed out all the corruption; And so having dealt partially and unsoundly in their repentance, they find it a matter of great difficulty to have the heart perfectly sound: this is the first part of the Answer.  
Object. Yea, But if a man have sound repent him of his sins, whether is it possible for that man to fall again?  
Answ. To this I answer, There is a General, and there is a Particular Repentance. General repentance is at a man's first conversion, than he reputes of all his sins; Particular repentance is, when a man reputes of some one particular sin, which is committed after. Now a man may repent generally for all his sins, and yet he may easily also fall into particular sins again, for every thing so works (as they say in Philosophy) according to the property of his own nature, And so General repentance can but work a general dislike of sin. Now therefore a man may mislike sin in general, and yet fall into particular sins of which he hath so generally repent.  
Quest. 3 ay but if a man do repent him of Particular sins, whether may he fall into them again or not?  
Answ. To this I answer, that if a man do Repent truly of particular sins, such is the grace of God that he doth not easily fall into them again, and when he doth, it is seldom or very rare, and is much different from his former falls. First, not easily; for the bitterness and tartness 
〈◊〉  thereof is such, that it leaves such an impression behind it, as they tremble to fall into the like sin again. We read. Exod. 13. 17. 18. that when God lead the 
Exod. 13. 17. 18.  children of Israel out of Egypt, he did not lead them the readiest and nearest way, but he led them through the wilderness, a dangerous and fearful way, full of fiery 
Israel's Peregrination.  Serpents; and why ●o 〈◊〉 That they might be afraid to return to Egypt. And even so doth he deal by his servants when he brings them out of the bondage and thraldom of sin, he leads them a tedious and painful way by many tears, by many sorrows; yea, the fear of Death and Hell; and all this, that they may be afraid to return again unto Egypt to their former lusts and sins again: By which means a number of God's people and servants have been preserved from their sins and have repent.  
Answ. 2 Secondly, I say, Though a man fall into the same sins after Repentance, yet he very seldom so falleth, There be some who think that if one have truly repent of a particular sin, he never falleth into it again, but I dare not say so; For a man who reputes him of the sin of hastiness and rash anger, and particularly of scolding and rash speeches, may fall again into the same sin that he hath repent, but this I say, if a man hath truly repent him of a sin, he shall very seldom fall into it, nor shall ever so often offend in that kind: As we see in a man that hath been sick of an Ague, and is recovered again almost well, yet he may have some fits and grudge 
Sick Ague.  of it, though not so often or extreme as before he had. Even so, though we have repent, we may have some falls and grudge, but not so often, nor in those extremes as formerly.  
Answ. 3 Thirdly, though men do fall into the same sin again that they have repent of: Yet they fall not so evidently towards damnation, but with apparent difference from the former.  

1 Caution, They fall not damnably.  For first, all the falls of those that have truly repent, Be but particular falls, they be not fall away from all the graces of God, from all the love of goodness, from all the conscience of duty, but only from some particulars; The wicked of the world when they fall into sin, do not stay themselves in some one particular sin, but let all go at random, and make a conscience of nothing. But the people of God, though they fail in some one duty, yet they liu● sincerely and carefully in all the rest, as Revel. 2. The Churches are commended 
Reuel. 2.  for many things, though discommended in some things: As Asa in Scripture, 1. King. 15. 14. But the high places 
1. King. 15. 14.  were not taken away, nevertheless Asa his heart was perfect with the Lord all his days. So David though a sinner in some things excuseth himself, Psal. 18. 21. For I 
Psal. 18. 21.  have kept the ways of the Lord, and have not wickedly departed from my God. Yea, it is further said of David, that he was a man after Gods own heart, and kept all the commandments of God, saving in the matter of Vriah, so howsoever the godly Fall, they fall not from all the duties of Religion, grace and goodness, but hold themselves to prayer and other holy duties. As a man in the climbing of a ladder, though his foot slip, yet if he 
Ladderclimbing.  hold surely by his hands, he will not let his hold go: so it is with the people of God, though their feet slip through frailty and weakness, yet they hold fast by the hands, and will not let go their hold of Heaven which they have by faith in God.  

2 Caution with strife.  Again, If they fall, they fall with strife and resistance, there is a kind of loathing and reluctation in their falls; The motions of the spirit seek to hinder the works of the flesh: as Gal. 5. 17. For the flesh lusteth against 
Gal. 5. 16.  the spirit, and the spirit against the flesh, so that you cannot do those things which ye would. Thus though a man do fall after Repentance, yet there is ever joined with it a certain unwillingness to fall, and follow the motions of the flesh: as a man that is loath to do that which he is drawn and forced to do, as St. Paul says of himself, Rome, 7. 15. For that which I do, I allow not: 
Rome 7 15.  for what I would, that do I not, but what I hate, that do I. We see this also in Peter, he denied his Master fearfully, and very faintly, but yet presently got him into the porch from the press of the people, and was indeed ashamed of what he had done; as a man who by mischance is all beastly and dirty, is loath to be seen by 
One dirty.  day; so after sin men are ashamed to appear before God, being confounded and stricken in their very conscience: So in Exodus in the story of Aaron, Exod. 32. 2. 
Exod. 32 2.  you may read how fain would he have shifted o●● that sin? what excuses did he make, how loath was he to do it?  

3 They fall with fear.  Thirdly, Cum formidine, men sin in this kind fearfully, with a secret fear, they are afraid to sin; they tremble and fear at God's displeasure, whereas the world are every way fearless, bold and venturous, and practise sin as if they were neither afraid of Heaven or Hell, or the loss of God's favour, which though they have heard of, yet they sin still. But when the true Christian sins, it is Cum formidine, with fear, as the four Lepers entered the Camp of the Assyrians and robbed 
Four Lepers.  their tents, but with a kind of fear and trembling, 2. King. 7. etc. So it is with the people of God in their 
2. King. 7.  sins, the heart is struck, and they are ashamed of what they do, being afraid to bring God's ●udgements upon them. Therefore there is a great difference in the falls of the one and the other; the one goes on in sin with boldness, the other are afraid, and tremble at God's displeasure. There is (we know) a great difference betwixt him that falls, and him that goes into a deep dangerous 
Going and falling in water.  water; he that falls into a water, he does it with fear; he is dismayed at the peril and danger he is in, but he that goes in of himself hath a purpose to do so, he doth it advisedly, and is never afraid, but boldly adventureth on the danger; so it is with the people of God, they fall into their sins with fear out of the frailty of the flesh, against their own minds, to the displeasure of their hearts, but therest do not so, but sin purposely and advisedly.  

4 They desire to rise again. job 14. 7.  Fourthly, Though the godly fall, yet they desire to recover and to rise again; as job 14. 7. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease: Though the root thereof wax old in the earth, and the stock die in the ground: Even so it is with the people of God, that howsoever the graces of God decay in them, and that they wax dry in them, yet as long as there is life in the root; and that the root once comes to be watered and renewed by the grace of the Spirit, they live again by Repentance, coming unto Reformation and newness of life; as you saw in David, Peter, Mary Magdalen, Mannasses: So David, Psal. 119. ult. I have gone astray 
Psal. 119. ult.  like a lost sheep; seek thy servant for I have not forgotten thy commandments: David was lost as it were, but he desired to come home again. A sheep you know 
A sheep.  when it is gone astray, and is out of the sheepfold from the fellows, is not at rest till it be in the sheepfould again; so the people of God when they fall by their sins and corruptions, they are not at quiet or rest until they have returned home to God, and are in the sheepfold again.  
Object. Now it may be some man may be object, If this be so that one may fall again into the same sins after Repentance; what comfort can any man have in this estate.  
Answ. I answer, there are two comforts belonging thereunto. First, that though men may fall so after Repentance, yet they never fall quite away, so long as they hold them to the use of good means, attend to Prayer, reading, meditation, and other religious exercises, reading and hearing of the Word preached: the administering of the Sacraments, with watchfulness over our own hearts, lives, and courses. David fell not when he was constant in 
2 Sam.  these courses, but when he began to be loose and idle. So likewise judah one of Jacob's sons, committed a 
Genes.  great sin, but when was it; when he was constant in good courses, holding himself unto good means: no●, but it was when he grew loose, and left the society of his brethren and neglected good means: but if we hold ourselves constantly to the means, we shall not fall into gross sins.  
The second comfort is, That although it come to pass that we do fall, yet our falls shall turn to our good: as Saint Paul saith, Rom. 8. 28. All things shall work together for the best, unto them that love God. And Augustine 
Rom. 8. 28.  to this purpose saith, That it is good that the Lord let some men fall into sin, that they the better may see what they are by nature, and be yet more humbled for it: As we see if a child be busy about the fire or water; the father will of purpose put the fire to his child's fingers, 
Child, fire, water.  not with intent to hurt him, but to make him afraid: so when God sees his children too busy with sin, he will bring them near some punishment or judgement to bring them unto repentance, and at last comfort them.  
This much might seem to have been enough of this case of repentance: but because as in the goodly building of some fair house, the master pillars have more workmanship 
Fair building  and labour then any other particulars, as we read of the two main pillars of Salomon's Temple, 2. Chron, 3. 15. So because that Faith and Repentance be the main 
2. Chron. 3. 15.  pillars in building the spiritual house of God in our consciences, it is no marvel if they take up more labour and time then all the rest Chrysostom saith well, That fone in digging do light upon a mine of gold, he will diggestil, and never give over, till that vein doth fail; so because 
A mine of gold.  we are lighted upon a vein the Doctrine of Repentance, more precious than Gold; and Faith that will stand by us in our death, when our gold will leave us: do not blame me, if I dig still, labour still, as long as I may bring you advantage.  
Now having handled the first branch of this first case, come we to the second branch thereof.   

II.  

2 Branch.  Whether a man that thus falls into the same sin again, may be renewed by repentance.  
I answer two ways: Answ. First, That a man may though with difficulty; that is, if a man fall often and apparently into the same sins, it is so much the more hard and difficult to be cured and renewed; as we see in the body, if a man fall into the Relapse of an Ague, or any 
Relapse of an Ague.  dangerous disease, it may cost him his life, and his health will very hardly be recovered: Even so it is, after a man hath fallen into the same sin again. I do not say he may not recover, or be renewed by repentance, but it will the more hardly be done, and it will cost much terror, labour and sorrow. We may then see that in this case recovery is possible, and that upon three grounds.  
The first is taken, From the generality of the Promise, which in general is made to pardon of all sins, except the sin against the Holy Ghost: as Math. 12. Uerily 
Math. 12. 31.  verily I say unto you, that all sin and blasphemy shall be forgiven a man, except the blasphemy against the Holy Ghost. But a man may fall into Relapses through weakness, which is not the sin against the Holy Ghost, and therefore may be forgiven.  
The second ground is taken A comparatis: From the 
2 Luke 17. 4.  condition of the Promise, Luk. 17. 4. Where Christ hath given us a commandment that we should forgive our brother seventy times seven times a day, so often as he repenteth and is sorrowful: and Math. 6. Christ threateneth, 
Math. 6. 14.  If you do not forgive your brother his trespasses, no more will your beavenly Father forgive you your trespasses. So then, if a man must forgive his trespasses that his brother trespasseth against him so often, all which is not a drop of mercy compared with God's mercy; how much more will God forgive them that sin against him, again, and again, if they do repent, seeing he is the Ocean of mercy and goodness.  
The third ground is, ab Exemplis: from sanctified examples of holy Scripture, for we see in the book of judges, when there were any bad judges in Israel, the people fell away from God unto Idolatry, and when there came good judges, the Prophets came and exhorted the people to return again unto God and repent, 
judges.  and so they did recover again. So in the Book of Kings we see that when bad Kings came, they fell away from God, and yet when good Kings came again, the Prophets preached and exhorted them; and they repent, and were received into favour again. Here therefore we have to acknowledge the kindness and mercy of God. It is his mercy to forgive us, if we do sin but once in our life-time against him. But great and exceeding great is his mercy; that when we have sinned and sinned so exceeding oft against him, that (even then) upon repentance he will receive us. We read the Lord declares this much, jer. 3. If a man put away his wife, and she become another man's: If she return again to her husband, 
jerem. 3.  shall not this land be polluted: but thou hast played the harlot with many lovers, yet return again to me saith the Lord. Thus there may be forgiveness, even after many relapses. It is the charity of the Popish Church, if a man relapse into Heresy, though he do repent, he cannot be forgiven. The Pope and his Cardinals will not, may not forgive him, but the kindness and tenderness of God is such, that though a man do fall into the same sin he hath repent of, he may be forgiven, and shall upon Repentance be forgiven. Oh then, shall not the despisers of God's kindness be judged of him.  
Answ. 2 But yet I say, Though Repentance be possible, yet it will be very hard and difficult; and that in two respects; First in respect of God:  

1. God will not be so easily entreated to forgive, I do not say that he will not forgive, but that he more hardly remits these sins, than others.  
2. In respect of ourselves, we shall not find ourselves so ready, nor our hearts so apt to repent, in this Relapse, as otherwise we might have done.   
This than I say, that if we provoke the Lord too often with some sins, we shall not find him so ready to forgive as at other times, nor so easy to be entreated: So saith our Saviour Christ, john 5. 14. Behold thou art 
john 5. 14.  made whole, sin no more, left a worse thing come unto thee. And so if we do sin, Deterius accidet; a worse thing may befall us. Look into the tenth of judges, 
judg. 10. 13. 14  and there you shall find how the children of Israel had fallen into Apostasy concerning their Idolatry, which they repented of, and so prayed unto the Lord, but the Lord would not hear their prayers, but turned them off with scorn, deriding them: the words are these; Yet ye have for saken me and served other gods, therefore I will deliver you no more, go and cry unto the gods whom ye have chosen, let them deliver you in the time of your Tribulation. So then, if we make no conscience to fall into a sin often which we have repent of; let us not marvel if God do not hear us at the first; for if we stand upon terms with God for the hearing and helping of us by and by, take heed he say not unto us, go away I will not help you, go unto your sins, and the worldly pleasures, profits, honours that you have served, let them help you. It is true indeed, that all the Scriptures declare God to be a merciful God; to be full of compassion, and very ready to forgive, but when we shall therefore embolden ourselves to sin, and desperately come to ask Almighty God, how often we may sin: if it be but once or twice it is too much; but say it be once or twice, and the Lord forbears us with patience, then let us beware we do not provoke the Lord by falling back unto the same sins after we have repent, for when it comes to Quoties peccautmus, how often have we offended in the same sin, the Lord no question will be much displeased, hardly drawn to forgive, and not easily appeased towards such offenders; for he complains of such, Psal. 78. 40. How often did 
Psal 78. 40.  they provoke him in the wilderness and grieve him in the Desert? And Psal. 95. 8. To day if you will hear his 
Psal. 95. 8.  voice, harden not your hearts, as in the Provocation of the wilderness, when your fathers tempted me. And job 40. 5. he says, Once have I spoken, but I will speak no more; yea twice, but I will proceed no further? 
job. 40. 5.  Math. 25. How often saith God would I have gathered 
Math. 25.  thee together, as a hen gathereth her chickens, but ye would not. Forty years long (saith he of his own people) was I vexed with you in the wilderness: If it had been but for some few years, he could have borne the matter, but it was forty years together; God is indeed very ready, and merciful to forgive, but when it is so often committed, this makes God's ears be heavy and stopped to our cries; yea, and ourselves to be so much the more unfit for the business. I speak not this to cut off any man from the hope of pardon: God forbid that we should take away mercy from the Lord, but to show that men which fall into the Relapse of the same sins are in greater danger than before, and it makes God the less ready to forgive them, and to be entreated of them.  
Secondly, In regard of ourselves, it works a difficulty in us, we being so much the harder hearted, and less ready to repent. First, because of the nature of sin, which is to leave a promptness and readiness in us to the same sin: leaving a stain and a blot behind it; as when by often lifting up a burden, we find it lighter and lighter, and pass away with it so much the more slightly; so by often offending we make ourselves the readier to sin, and so come to hardness of heart; and backwards to repent. To this purpose is that speech of the Prophet, jer. 13. 23. Can the Aethiopian change his skin, or the Leopard his spots, then may you also do good who are accustomed to do evil? Secondly, because as Dionysius hath it, Consuetudo peccandi, tollit sensum peccandi; so that when a man falls into a sin, by continuing in the same, he becomes the less sensible and feeling of the same; which makes him the hardlier to be drawn to repentance. For as you see it is dangerous for a man to have a bone broken often in some one place, for 
Bone broken.  it may hardly be joined again, or fester, or never come to its full strength: So when a man falls into the same sin, he shall find much ado to rise and recall himself; as a man that at the first goes away from the fire, it makes 
I'll from fire.  him the more i'll and cold after, but after that he hath been a time in the cold, he can the better endure it: So it is with sin, when we commit it at first, our judgements are against it; our reasons fight against it, and our consciences are checked and unquiet for it: But if a man continue in it and sin often, he is never touched for it, but his heart becomes past feeling, secure, and hardened, and so the work is more difficult in regard of ourselves. And thus if appears, that there is pardon for such who fall into the same sin again; but it is very hard and difficult to attain the sense and assurance of it.  
Object 1 Now against this doctrine there be two Objections made, the first of them is out of Heb 6. 4. 5. For it is impossible that they who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and of the powers of the world to come; if they fall away should be renewed by Repentance.  
Answ. I answer, that if a man fall away from all grace and goodness, which is that St. Paul speaks of, than it is impossible to be renewed by repentance, because such can never repent; but if a man do fall but from degrees of grace, he may recover again, for mention is made only of falling from all duties of Religion and grace, otherwise the Saints falling only from degrees and some measures of Grace, may recover again and be renewed by Repentance.  
Object 2 The other Objection is grounded upon much like such another place of Scripture, Heb. 10. 26. For if we 
Heb. 10, 26.  sin willingly after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a fearful looking for of judgement, etc.  
Answ. To this I answer, that the word willingly, signifies wilfully and spitefully, as it were of purpose to vex and grieve the Spirit of God. Thus to do (after a man hath received the knowledge of the truth) for such a one there remains no more sacrifice for sins, because his hard heart shall never repent, whom God thus gives over: but for sins done otherwise willingly often; yea, against conscience and knowledge: there remains always Sacrifices even after Repentance, knowledge of the truth and enlightened tasting of the heavenly gift; For the Gospel must no where be stricter, but much more comfortable to miserable sinners than the Law was. Now under the Law there was of purpose constant reiterated sacrifices for sins done even willingly: as Levit. 6. 2. 
Levit. 6, 2, 3. 4.  3. 4. Therefore much more it must be so under the state of Grace in the Gospel.    

LECT. IX.  
II. THE CASE OF ITEration of Repentance.  DAN. 9 10. 
Neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us by his servants the Prophets.  
Yea, all Israel have transgressed thy Law, even by departing, that they might not obey thy voice, therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him, etc.  
OF the first case of Repentance we have already spoken, as also of the two branches thereof; First, whether a man that hath repent a sin, may fall again into the same sin? Secondly, whether so falling, he may be renewed by Repentance.  
Object. The next case we are now to come unto is, The case of Iteration of Repentance: which is, whether a man that hath truly Repent him of a sin once, be bound to Repent the same sin over and over again.  
Answ. I answer, The case is clear, that a man is bound to repent one and the same sin often: The answer is easy, but the explication is hard; but I will lay it down affirmatively, A man can never too often repent him of a sin, but the more he reputes, the more comfortable shall be his life, and his prayers more answering: Indeed if a man's repentance were perfect at first, than a man need but once repent a sin. But because all our Repentance is defective, and that it is found a work of great difficulty, therefore it must be often done, to assure that it is well done. So seeing our repentance doth still want somewhat of weight, we had need go often and again to renew the same. We see a man in rowing may lose more at a stroke, than he can recover at three or four again; so a 
Rowe●.  man may lose more by one act of sin, than he can recover by many acts of Repentance. So, this is the state of a Christian, sin once, and repent often, by the sin of an hour we gather matter of mourning and heaviness for many years after; so that the case is clear, a man who hath repent truly of a sin, is bound often to repent of the same sin. A Painter when he makes a 
Painter.  goodly picture, he draws line upon line, and colour upon colour, till he have perfected his picture; so must it be in Repentance, we must renew our sorrow and grief for sin, till our repentance be perfect; for if it were weighed at the best in the Balance of the Sanctuary, as Balteshazar was, it would be found light. We see in 
Dan. 5.  David's experience, how stood the case with him after he had committed that great sin, 2. Sam. 12. 13. of murder 
2. Sam. 12 13.  and adultery, upon his Repentance the Prophet Nathan told him that his sin was pardoned, that God had put away his sin, and yet David cast himself down with great humiliation, would never have done with his repentance, but lamented and mourned for it long after: So though we have repent of a sin, we must not think to buy our peace at so easy a rate, but humble our souls with sorrow and tears, renewing our repentance again and again, never leaving till we have pacified the wrath of God: for how often doth this holy man ply this suit? So Psal 25 he prays God not to 
Psal. 25.  remember the sins of his youth: So you see David did repent him of those sins he had repent of before. Chrysostome says well, that David still repent of sins 
Chrysost.  done long before, as though they had been done but yesterday.  
Saint Paul did not only repent of his sin of persecuting the Church of God at his first conversion, Act. 
Act. 9 9  9 9 but as oft as he remembered it, as oft doth he speak of it with grief and sorrow, 1. Tim. 1. 13. I was before a 
1. Tim. 1. 13.  blasphemer, a persecutor, injurious, etc. So 1. Cor. 15. 9 I am not worthy (says he) to be called an Apostle, because 
1. C●r. 15. 9  I persecuted the Church of God: So that St. Paul you see doth often remember his sins past and confesses them. This much we may well observe when God 
Cyrill observes it. Paradise.  cast Adam out of Paradise, he sent him eregione horti, and set and placed him over against the garden in the very sight and view of the place which he had lost through his sin and offending God, and why was this? that so often as he looked into the garden, he might remember his sin and lament for it. Now that which Adam did in the beholding of the Garden, is that which we must do in the beholding of Heaven, he saw from whence he was cast, thrown out of Paradise by reason of his sin; and we see what we are sure to lose, even heaven itself by reason of our sin, if we do not repent and humble our souls, and that timely and daily. Thus you see it is clear that a Christian is bound to repent one and the same sin diverse times, and as oft as he looks up to heaven to sigh and groan for the loss of it, and not to be satisfied, though he have repent to day, and so is assured of pardon, but in the Name of God to go to it again to morrow, and to morrow, and never give over.  
Object. Against this doctrine two things may be objected, First, If a man's sins upon his Repentance be pardoned, then what need is there upon this to repent any more? this appears to be labour lost.  
Answ. 1 I answer, that though a man's sins be pardoned upon 
Three causes of renewing Repentance.  Repentance, yet there are three causes why a man's repentance must be renewed; 
1  First, because, Eadem manet obligatio: the same Bond remaineth still, for though God out of his own goodness and mercy forgive our sins, yet nevertheless have we the same Cause to condemn ourselves, to dislike and be sorry for it, because the same bond or tye remains still, though God have graciously pardoned it, yet it is our duty to repent still: Nay to speak as the truth is; Crescit obligatio; our bond is the greater, for the more mercy and goodness God shows us in the pardoning of our sins, we have always the more cause to be abased and ashamed that we have sinned against him. This (as we see) made an exaggeration in David's grief, In to solum peccavi, I have 
Psal. 51.  sinned against thee alone; what had David sinned against none but God? no question against Uriah, Barsheba, and the people, but that went to the heart of him most of all, and did more deeply touch him, that he had given God cause to be angry with him, who was so ready to forgive him, that had showed him so great kindness and mercy in the pardoning and forgiving of all his sins. So God's mercy to us in pardoning our sins, should not be a means to abate our repentance, but rather to augment and increase it, because there remains in us still the same seeds of ugliness, vileness, deformity and corruption as formerly, the pardon whereof being great, should continually augment and reiterate our Repentance with holy David, Psal. 103. Praise the Lord 
Psal. 103.  O my soul, praise the Lord, and forget not all his benefits: who forgives thee all thy sins, etc. Thus God's mercy in forgiveness of sins should not abate, but increase our repentance; as we see in the story of the Prodigal son, Luke 15. 20. he had a purpose to confess 
Luk. 15. 20. 21. Prodigal.  his sin, when he returned to his Father: his Father could not contain himself for joy, but run out to meet and embrace him; yet this makes him not slack in his former determination to humble himself, but rather spurs him to fall down and humble himself unto his Father, confessing his faults: So God's readiness to forgive us, should be so far from abating our repentance, that it should rather provoke us unto the same, so much the more to increase it. If a woman should commit wickedness 
Adulterer.  and folly against her husband, who puts her away for it, and afterwards should be bend not only to receive her and forgive her freely this lewd offence, but also welcome her, and bestow upon her rich ornaments and jewels: this kindness of her husbands, (if any natural affection be in her,) would make her the more to lament and grieve for having offended so kind and merciful a husband, and remember it to her dying day: so it is with God's readiness in pardoning our sins, it cannot choose but make us the more ready upon all occasions from time to time, to repent and be sorry that we had offended so good and gracious a God.  
Secondly, though a man's sins be pardoned upon his repentance; Yet the more a man reputes, the more he shall have the sense and feeling of the pardon of them; for a man may have his sin pardoned before God, and yet have no sense and feeling in his own conscience of the pardon of it, for there is still retained a fear of guilt, as we see in David, 1. Sam. 12. his sin was pardoned 
1. Sam. 12.  before God, and yet there remained (as commonly in such cases) such an impression of guilt, as he had no comfort for all this, or as if there had been no such matter. And so, though God forgive our sins upon our first repentance, yet the more we repent, the more sensible we shall be of the forgiveness and pardon of them. In other cases we can say, Abundantia cautela non nocebit, too much caution hurts not, as when a man comes to lock a chest or a door wherein lies his gold 
Door.  and treasure, he will turn the key again and again: sir (says his friend) the door was fast before: yea but (says the other) in cases of this nature, it is good to be sure to make fast work; as then covetous men say thus by their money and jewels; so let us say of our salvation, in businesses of this nature, it is good to be sure, a man cannot be too cautelous in making and procuring a pardon for his sins: so that after repentance, a man is always the better and readier to repent and comfort himself. It was the zealous and holy care of that good man job, chap. 1. 5. to say, I will go see my sons, for it 
job. 1. 5. job.  may be that my sons have sinned and cursed God in their hearts. So should every Christian say in this matter; It may be that I have failed in my Repentance, and therefore I will to it again to make sure work.  
Thirdly, because though a man's sins be pardoned upon his Repentance, yet he is still bound to repent them, Because repentance is required not only to take away the guilt of sin, but also to take away the corruption of it. We see when Christ was dead and buried, the jews 
jews.  rolled a great stone upon the mouth of his grave, and why? to make him fast that he should not rise; now we must do with our sins as the jews did by Christ, not only bury them ourselves and make a grave for them, but also we must roll a great stone upon them, and seal them up by repentance, every day casting more mould and earth upon them, that they never may rise against us; For often repenting of sin abates the strength of the corruption of sin in the root. As a man that hath his house on fire, he will not only quench the fire for 
Fire.  the present, but pour water also in the cinders and ashes, for fear of some living sparks or dissipating heat which may lie hidden therein: so must we do by our sins, when the devil hath set our lusts on fire; it must be our wisdom not only to quench the motions for the present, but also as it were to pour water on them to quench the ashes of sin.  
Object 2 The second Objection is, That if a man be bound continually to renew his Repentance, and Repentance be enjoined with grief and sorrow, than it must needs follow that a Christian man must never be merry, because still the sense of his own sin will take him down and make him sad and dejected.  
Answ. I answer, That as a man is bound to renew his Repentance, so is he bound to renew his Faith too: Yea, the more he renews his Repentance, the more he is bound to renew his Faith and joy: thus as a man's sins give him cause to mourn, so the Lords mercy in Christ jesus, will give him grace to rejoice: So that the renewing of Repentance, though it bring a man to grief, yet it will not leave him in sorrow, but set him in a most full possession of everlasting comfort, as David confesses, Psal. 126, 5. They 
Psal. 126. 5.  who sow in tears shall reap in joy. So that there are some tears which will bring joy: there is a kind of mourning which ends in rejoicing. It is observed in nature, that there is some pain which brings a man ease, 
Pain.  and a man can never have ease, but by the means of this pain; As the pain of physic, which doth not work at first without some trouble, yet brings health at last. The pain also that a man feels in dressing of a sore 
Pain.  (for there are none but I am sure will confess it puts a man to pain) brings a man at last to more ease and refreshing; so that we may well say, the pain is the cause of the Cure; Even so the renewing of Repentance causeth a pain, no man can deny that, because it is accompanied with grief and sadness, sorrow and tears, but it is Dolour & Tristitia sanitatis, a healing and a healthful pain, such a pain as will leave many joys, and much pèace behind it. Therefore let men never be afraid to renew their Repentance for their sins, though they repented before; Let them upon every good occasion repent of them still, because though this course of Repentance bring a man sorrow, yet it will never leave him long in heaviness, but bring into a sweet and comfortable peace with God and his own conscience; when though weeping and heaviness may be in the evening, yet joy and cheerfulness cometh in the morning; such mourning and confessing, ransacking of the heart ends in blessedness; ever the more spiritual mourning, the more cheerful holy rejoicing: they come from one root and fountain, the other show itself first: yet all is swallowed up into rejoicing at last. Now follows the  

III. Case of Repentance.  
Whether a man be bound, and must repent of his sins, and confess them unto men? That is, when a man hath repent him of his sins unto God, whether he must also repent of his sins unto men such as himself is, and not only to confess all unto God alone? Which case, (as the law speaks) hath a cloven hoof; that is, it parts and divides itself into two Questions.  

1. Whether a man be bound to confess his sins to men?  
2. Whether a man be bound to make satisfaction and Restitution?   
For the first, here be two extremities to be shunned: whether a man be bound to confess his sins unto men? First, the Papists they think that a man is bound to confess all his sins unto man; that it is not enough to confess them unto God, unless they also confess them unto Priests: in this they are in one extreme; And in the contrary are they that think that a man must confess all his sins unto God only. Now both these extremes are erroneous, both the Papists who think we are bound to confess our sins unto men, and some other carnal professors, who think that we must confess our sins unto God only; for the truth lies in the middle way betwixt both: For a man is not bound to confess all his sins unto any man, and yet some sins there are which must be confessed to men, as well as some other that it is enough if we confess unto God only.  
Now for the clearing of this point, we must remember that in the high Court of conscience sins be of two sorts:  

1. Sins against God.  
2. Sins against men.   
As that of 1, Sam. 2. 25. shows, If one man sin against 
1. Sam. 2. 25.  another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him? The sins against God are either,  

1. Known sins.  
2. Unknown sins.   
As Psal. 19 12. Who can understand his errors; cleanse 
Psal. 19 12.  thou me from my secret sins: Now to apply this unto the point: if they be secret sins against God, than it is enough to confess them unto God only, for God only is offended, and so it is sufficient to confess them unto God: For it is a rule of justice, Poena non excedet culpam; the punishment shall not exceed the fault, or go no further than the trespass. So then, if our sins be against God only, it is enough to confess them unto God: and though the Papists say; No hope of pardon unless we confess our secret sins unto Priests: yet the Scriptures of God are clear against them, as Psal. 32. 
Psal 35. 2.  5. I acknowledge my sins unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. And so the poor Publican, that went into the Temple and knocked his breast, he confessed his sins unto God, and 
juke 18. 13. 14  said, God be merciful unto me a sinner; I tell you (saith Christ) this man departed to his house justified: and so we see it by experience in the holy Scripture, That we should confess our sins unto God only. It is the saying of a learned man, That we should confess our sins 
Chrysost. on. Psal. 50.  unto God, who only can best wipe away our sins; for a man is many times ashamed to discover his secrets to his best friends, much more to a stranger Priest: And so then (against the Papists) we see that we are not to confess all our sin, unto any, but unto God only: As in the story of Manasses, we see in his distress it is written, 1. Chron. 33. 12. And when he was in affliction, he besought the Lord his God, and humbled himself greatly, before the 
1. Coron. 〈◊〉. 12  God of his Fathers. So than if they be secret sins, it is enough to confess them unto God only. Whereby you may see that the Papists opinion is false; which enjoins a man upon pain of damnation to confess them unto a Priest, all the Scripture being contrary unto them if rightly understood.  
But yet, In one case we are bound to confess them unto 
Exception.  men, that is in case of distress, when we are so burdened with them, as that we cannot rise up under so great a load, nor can find ease or comfort any other way. In this case there is a necessity, and we should and ought confess them unto men, as Saint james hath it; Acknowledge your sins to one another, and pray for one another: but 
〈◊〉. 5. 6.  yet we must take heed unto whom we make our sins known. It must be such a one as we thinkeable to comfort us in our distresses, and resolve our doubts; such a one as will conceal them, and pray for us in all occasions, as if it were his own case.  
Object 1 Now the Papists go further, and bring two places of Scripture against this doctrine, to maintain their opinion. The first is out of Math. 8. 4. where Christ saith to the Leper (ostend te Sacerdoti) But go thy way, show thyself to the Priest: so that every man though God heal him and cleanse him upon his confession; yet he is also bound to show himself unto the Priest.  
Answ. To this I answer, The Papists in this place do allege 
Mat. 8. 4. 1.  Scripture against Christ, Mat. 8. 4. to pervert the sense of the Scripture; for the words say not, Confitere te, Go and confess thyself to the Priest; but (ostend te) Show thyself to the Priest. Secondly, Christ's meaning is, That he should therefore show himself unto the Priest, to let him know that he was cleansed and healed from his leprosy, and was now free from the pollution thereof: Christ says, ostend te, quia sanatuses, Show thyself, because thou art made whole: they do wrest the meaning thus, Shewthy self because thou art polluted. Thirdly, Christ sent him to the Priest, only in case of leprosy, that is, of known pollution: but the Papists say, That Christ sent him to the Priest, for to confess his sins whatsoever. Fourthly, Christ sent him unto the Priest, because of the 
Levit. 14. 2.  precept of Moses, Levit. 14. 2. where God had enjoined it. Christ sent him, but they will have him to perform an ordinary duty.  
Object 2 The second place they do allege, is out of S. james, 
jam. 5. 16.  5. 16. Confess your faults to one another, and pray one for another. Answ. 1 I answer, That the place doth not bind us to confess unto a Priest; it as much binds the Priest to confess unto us; because this duty spoken of by Saint james, is a reciprocal duty, Confess your sins to one another. Secondly, This confession Saint james speaks of, is only in case of necessity and distress, without examination, and freely, and that in such a sin only, as cannot be healed by ourselves. Thirdly, The healing that Saint james speaks of, is by Prayer: but the healing of the Priest is by substantial Absolution, and so the Popish confession cannot be meant here in this place. So that this Argument stands good against them that our secret sins against God are not of necessity to be confessed, but unto God only.  
But if they be known sins against God, than it is not enough to repent of them before God, but we are bound to repent of them before men also. So we see the Prophet David after his fall, he did not only repent of his sin before God, but also he made, Psal. 51. a penitential Psalm as the Fathers have it, to be a monument and Testimonial to the whole Church. So likewise St. Paul, 1. Cor. 15. he saith, I am not worthy to be called an Apostle, because I did persecute the Church of God. So 
1. Cor 15.  as his sin was made manifest in persecuting the Church of God, in like manner his repentance was made manifest and known unto all. So then, this case is clear, that known and open sins are to be confessed not only unto God, but also unto men; that as they have knowledge of our sins, so also they may have of our repentance, and that we are changed into newness of life, and that for two reasons; First, because as men do know of our sins, so also may they of our repentance: The second is, that as we have done hurt to our brethren by our bad example in sinning against God, and drawing others by the same example to do so also; so far we should by our outward example of outward confession and repentance draw men unto God. Which was the reason why Abimelech, Gen. 
Gen. 20 8.  20. 8. did tell his servants that which God had in a dream revealed unto him, that as many as knew of his sin in taking away Abraham's wife, might know of his repentance, because as he had done hurt by his bad example of sinning, so he might again salve that sore by his repenting: he might have carried the matter closely and secretly that none might have known it, but we see he doth reveal it to the end it might be known.  

Second sort of sins.  The second sort of sins are against our brethren, and they are of two sorts.  
1. There are some sins which one may commit against a man which do not hurt him, or endamage him: as to think an evil thought against him, these sins we are to confess unto God only, because he only knows them and is offended for them.  
2. Some sins again there are that do hurt them, and they do receive damage by them of which there be two sorts:  
First, some are such as we know not to be sins, and such as we have forgotten, and cannot call to our minds to remember them; For which sins, a general repentance or confession will serve the turn, but we must take heed that we do not wilfully or willingly forget them: in such sins wherein a man either in body, word or goods, does hurt his neighbour, having no ill intent towards him, nor afterward knowing it, in this case generality will serve.  
But secondly some are such sins as we do know of, and such as in which we well understand, and remember that we have wronged our neighbour. Now if they be such sins as we do not know of, as I said before, or be forgotten, or we do not know to be sins; then men are not bound to confess them; for else who could be saved, for a number of sins were committed against our brethren which we forget, and a number of sins there are, which we do not know to be sins against them; as 2. Sam. 21. 3 
2. Sam. 21. 3.  David knew not how he had offended the Gibeonites. But if they be such sins as one doth know, these we are bound to confess not only unto God, but unto the persons wronged also. As Christ's counsel is, Luke 17. 3. 
Luk. 17. 3.  Take heed to yourselves, if thy brother trespass against thee, rebuke him; If he repent forgive him.  
Quest. 2 The second question is: whether a man is bound upon his repentance to make restitution of that which is taken away by unjustice?  
Answ. To this I answer, there are in this case two parties offended, proportionable to which must be our practice of Repentance. 

1. God.  
2. Our neighbour.   And it being a rule in justice 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 have done to them. For, It is 
Nature of Repentance.  the Nature of Repentance to bring all things as near as may be unto their former estate again. 
Note.  Now we know that by the sin of injustice God is offended, & our neighbour is hurt; wherefore, by our Repentance, we reconcile ourselves to God; and by our restitution unto men, we make satisfaction for the hurt we have done them; so that there must be restitution and satisfaction, that wherein we have endamaged our brother: there may be addition unto his own. For if our brother have aught against us, God will not hear us, until we be reconciled to our 
See Zacheus his Practice.  brother, by restitution and satisfaction; as Christ's counsel is, Math. 7. 23. If thou bring thy gift to the Altar, 
Math. 7. 23.  and there remember that thy brother hath aught against thee: leave there thine offering before the Altar, go thy way and first be 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 do, until we be reconciled to our brother. Thus Exod. 22. 5. God commands, 
Exod. 22. 5.  that If a man do hurt to a field or a vineyard, he shall recompense of the best of the field, or of the best of the vineyard. So Num. 5. 7. God says in such a case of trespass; 
Num. 5. 7. 8.  And they shall confess their sin which they have done; and he shall recompense his trespass with the principal thereof, and shall add unto it, a fifth part also, and give it unto him against whom he hath trespassed.  
Object 1 Ob. 1. But what if a man be not able?  
Soll. Then do what you can or may, 2. Cor. 8. 12.  
Ob. 2. What if the parties be dead?  
Soll. Then give it to the next of kin, Numb. 5. 8.  
Ob. 3. What if one know none of the kindred or can find none?  
Soll. Then give it to the poor, or by advice of the Minister dispose thereof.  
And thus we see the sin of injustice to be a grievous sin, wherein a man is bound to restitution, satisfaction and confession; If a man have spoken ill of his neighbour, he must be sorry fo it, and speak well of him again. If servants steal or purloin any thing of their Masters, they must make it good; confess their fault, and restore it unto them again, if ever God bring them home to himself: So if a man shall get away his neighbour's goods by injustice, or by deceit or fraud, or cozening of him: God will not accept of such a man, until he have made satisfaction: the like may be said in forgery, oppression, subornation, false witnesses and the rest, there must follow repentance and satisfaction, or no forgiveness of sins. See then what a great sin this of Injustice is, and what a grievous burden a man pulls upon himself, when he hath gathered together a great deal of ill gotten goods: For when he comes to die, he is in hazard to be either a damned sinner, or a stark beggar. And therefore it is a woeful case, when Parents put and adventure their children upon any bad courses, not caring how, so they may enrich them. There are a number of Usurers, which say they cannot live otherwise, and therefore they put their stock to use to raise some profit to themselves. But let them know that these sins be sins of injustice, and therefore they must not only repent for them, but also they must make restitution and satisfaction. If a man do sin against God, if he confess and repent, God will forgive him; But if he do sin against men, he must not only confess to God, but also unto men, and make satisfaction for the offence: here also such are to be reproved, who at their death make Wills, committing their souls to God, and their ill-gotten goods to their friends and children, the high way to bring a curse upon them; let Parents beware of this error. And so much for this third case.    

LECT. X.  
FOUR THE CASES OF Repentance: The case of Tears.  JOEL. 2. 12. 13. 
Therefore, also now, saith the Lord: turn ye e●en to me with all your heart, and with fasting and with weeping and with mourning:  
And r●●t your heart and not your garments, etc.  
HItherto we have spoken of Repentance, with some cases thereof, and some yet remain to be spoken of: The last day we handled the Case of Confession to men. And now in the next place because the want of tears doth so perplex many in this great work of Repentance: The Lord as in this text and many other places of Scripture so exhorting unto the same; suitable unto which is the Saints practise now and in all ages: I have therefore in the next place chosen to handle, The Case of tears 
The state of the question.  in Repentance; that is, whether every man or woman who truly reputes them of their sins, must and do necessarily shed tears for them? The answer whereof (by your patience) I will lay down in five conclusions. The first Conclusion shall be this;  
Conclusion 1 A man may weep for sin, shed tears for it, and yet not truly repent; tears be not always a true sign of true Repentance.  
The reason whereof is, because the very natural man wisheth well unto himself, desires his own peace and hearts ease as much as may be. Therefore when he apprehends the fearful judgements of God due unto him for his sin, even the hatefulness of vile actions which he hath committed, the very conscience and horror of these things will make him many times weep, so that a natural man may shed tears for sin, and yet not repent him of it: as we see in Esau, Gen. 27. 34. He wept 
Gen. 27. 34.  for the loss of his Father's blessing and his birthright, and yet so far from repenting of his sin, that at that same instant, after his Father's death he resolved to kill his brother. So the Holy story affirms of Saul, 1. Sam. 24. 17. that when David had cut off the lap of his garment, 
1. Sam 24. 17.  when he might have killed him, and when he had made his innocence known to him; Saul he lift up his voice and wept, and made confession of his sins before God, and yet for all this chap. 26. we see he persecuted him again, even against his own conscience; so we see he wept for his sin and yet never repent. He confessed he had done ill, and that David was more righteous than he. So Mal. 2. 13. The people of Israel is 
Mal. 2. 13.  said to have covered the Altar of God with their tears, with weeping and mourning, and yet for all that lived in their sins without Repentance, and said; wherein shall we return? So it is clear, that tears are not always a true sign of true Repentance. For the most part all the Religion of the world is this, that if a man can bring himself so far, not only to be touched for sin, but also to weep for it, to shed a few tears, by and by they think themselves to be safe; yea, though they live loosely and profanely after, but this is to build up their comfort upon a safe ground, because as we have heard, a man may shed tears for sin, and yet not repent it: so that tears be not always the true companions of true Repentance.  
Object. But here it may be that some who are willing to repent, and ready to endeavour this way, may object and say, How can a poor Christian take any comfort in his Tears; If tears be not always a true sign of Repentance.  
Answ. I answer, for all this, that there be two ways whereby a Christian may find comfort in his tears;  

1. He must look into the causes of them.  
2. He must look into the Effect and fruit of them.   
He must look into the cause and fountain from whence they flow; whether it be for fear of damnation and of hell torments he weeps or not, for these may make a wicked man much to be astonished for the time, and repent of his sin: as Act. 24. 26. so the children of 
Act. 24. 26. *  Israel when the Lord told them, that they should not enter into the land of Canaan, repent of their sins, and did weep before the Lord, but the cause was the judgements and scourge of God upon them, being chafed by the Amorites, Deut. 1 45. so that a man may weep to 
Deut. 1 45.  no purpose for the judgements and punishments that follow sin; but when a man can weep for sin, because it is sin (which indeed would bring him unto Repentance,) because he hath offended so good a God; displeased so gracious, and so merciful a Father, done that which is profane and unseemly in his sight, than we may have joy and comfort in our tears. So we see in the example of the Prodigal son, Luke 15 21. he more 
Luk. 15. 21.  lamented that he had offended so good and loving a Father then for the loss of his money; then for all the misery which was upon him, and hardness he had sustained; yea, I say, all this did not so much grieve him, as that he had offended his good Father. The like we see by David, Psal. 51. 4. saith he, Against thee only have 
Psal 51. 4.  I sinned: did he sin only against God? he had also sinned against Vriah, Barsheba, against the people, and against the peace of his own soul. Yet above all, his greatest grief was for offending his God; a God that had dealt so bountifully with him in his advancement, and mercifully in his preservation, and so by the consideration of the cause, we may receive comfort in our tears, when we consider from what motives they proceed, and principally moving Causes.  
Secondly, a man that would have comfort in his tears, must look unto the Effect and fruit of them, for if a man do so weep for his sins, as that by and by he be ready to fall into, and commit the same sins again, and that as greedily and carelessly as he did before; than it is to be feared, that the watery tears shed here, is but a beginning of that everlasting weeping and mourning in hell. But if a man do so weep for sin, as that thereby he is made more watchful over sin, more to hate it, careful to resist it, more willing to weaken the sudden power thereof in himself, than a man may have comfort in his tears; as it is 2. Cor. 7. 10. 11. For godly sorrow worketh 
2. Cor 7. 10. 11.  Repentance to salvation not to be repent of, etc. For behold this that ye have been godly sorrowful what care it hath wrought in you, what clearing of yourselves, etc. So than you see there are two sorts of tears; First, Tears of profane men, for they have their Tears too; but there is small comfort in them, a man is never the better for such tears, they are seldom put home to the conscience, nor is the life reform by them, they leave no steps of goodness, nor prints of Grace behind them. Secondly, the tears of the godly be indeed sorrowful tears, but they are mighty and quickening (like Aqua fortis) which make strong and lasting impressions of virtue and of grace, which leave a seed and ●…it behind to work upon their souls and conscience. Thus much of the first Conclusion: the second is this:  
Conclusion 2.  
Every one that commits sin hath just cause above all Conclusion 2 things to shed tears for the same.  
This is proved; first By Reason; Secondly, By Example: for there are three things which will make a man to shed tears:  

1. For the loss of some great good.  
2. The fear of some great evil.  
3. The sense and feeling of some grievous pain.   
Now in all these cases, a man hath cause to shed tears for sin; First, In regard of the great loss that comes by sin: worldly men as we know will weep for the loss of children, goods, lands, and such like; but all the losses of the world are not comparable unto the loss which comes by sin; for it is neither of children, goods, or lands, but by sin we lose the favour of God; all our parts of that we have in Christ, heaven and happiness; yea, we fail of God's blessed presence for ever, and so of all losses the greatest comes by sin: So that we have more cause to mourn for it, then for any worldly calamity or misery whatsoever, look in the story of Micah, judg. 18. 24. Ye have taken away my Gods which I 
judg. 18. 24.  made, and the Priest, and ye are gone away, and what have I more? and what is this that ye say unto me, what ailest thou? Here you see that when the soldiers had taken away Micahs Gods, he ran after them crying and 
Micahs gods.  weeping, and was angry that they should ask, what ailest thou? Even so must we, if such as he can so weep for a false God, much more have we cause to weep and mourn, when we shall consider that our own sins have taken away our true God from us, yea all the joy, comfort, and peace that we had in God, and therefore above all things we have cause to shed tears and weep for our sins.  
Secondly, a man hath cause to weep and mourn and shed tears above all things for sin, In regard of the great and intolerable evil which comes by sin. Whereof the final evil is Hell and damnation, which is the greatest, most insupportable and mischievous evil of all other; because all other evils are temporary, this eternal: We see a man is sorry when he hath brought himself to lameness, blindness, and mutilation of any member, and how much more than when he hath brought this upon himself, and therewith the curse of God, and everlasting 
Evils procured.  damnation; pains endless and restless for ever: O how much cause therefore hath a man to mourn and lament for his sins? which bring not temporary (but as I said) everlasting punishments; The fire that came upon Sodom lasted but for a day: The flood that came 
Fire of Sodom. Flood of Noah. Gen. 41. 49.  upon the old world lasted but for a short time; the great famine of Egypt, Gen. 41. 49. lasted but for seven years, and the captivity of Babylon lasted but 70. years, but damnation in Hell shall be for ever and ever, no time shall end it, no means shall finish it, no policy shall escape it.  
Again, all the evils that do befall us here are particular evils, either pain in the head, teeth, back, or belly, or stomach, arm, leg, etc. but the pains of Hell are universal in every part, in all parts at once, which must much multiply pain, sorrow, and destruction in us.  
Again, all other pains and evils have their mitigations and limitations; If a man hath the gout, he hath also a soft bed to lie in; if he be feeble he hath one to lead him; if he be lame, he hath somebody to move him from place to place, but if a man be in Hell there is no mitigation, no ease, no help left, not so much as a drop of cold water to cool the heat of the mouth, but all horror, grief, torment, sorrow and vexation; so that if ever a man may have cause to shed tears, and fear mischief that may happen, he hath reason to do so for fear of hell and those ghastly terrors of damnation to come, to last for ever.  
Thirdly, a man hath reason and cause to shed tears for sin, in regard of the pains accompanying the same: which are deadly, dangerous: For if one should wound a man in the leg, he might recover, but prick him if it were but with a pin at the heart, and the wound proves 
Wounds.  deadly: So it is in wounding of the soul, every sin proves deadly, and as a stab to the heart; for though woe do not presently feel it, though our deadness and numbness make us insensible and careless. Yet in the day of God's visitation, when God's wrath shall fall upon us and open our wounds which sin hath made, then shall we roar and cry, and endure torment enough: thus if we have cause to weep for any thing, we have cause to weep for our sins that strike so deep to our consciences and souls. 
Note.  Thus we have again to bewail the hardness of our hearts, that in bodily cures can away with the cutting of a limb, breaking of an arm or leg, and yet cannot away with the searching and lancing of our consciences.  
Thus as it is by Reason, so the necessity of mourning for sin is proved by Example, for there was none of the holy men of God but they have wept for sin, and we have certainly as much and more cause to weep than they had; and yet how far short do we come of this duty? shall I name David, Daniel, Peter, and other holy men of God? how fervent was holy Luther in mourning and weeping for his sins? had David cause to weep abundantly and water his couch with tears, and have not we cause much more? Had Peter cause to lament his fall bitterly? and have not we more falls than he had? Had Daniel cause to bewail his many trespasses, and are not we guilty of many more iniquities? shall Marry Magdalen weep, and weep for sin in a manner a river of tears, and have we no cause or necessity to weep for our many transgressions? O if we could search our sinful and corrupt lives, and see how we have offended our God, we could not choose but weep for our sins: what not shed tears for sin, when we see our Saviour shed blood in the Garden for our sins, and not for any of his; he being without sin, but we are hardhearted and never think upon our Redemption: Nor shed a tear for that which wrought blood out of Christ's body. O wonderful and lamentable, what a piteous thing is this, that we cannot let fall a drop of water for sin, when he poured out abundance of his blood for the same; yea, he did sweat it out for grief and anguish; a sign of small or no sorrow in us; when we cannot wring out a few tears, much less pour out water before the Lord, as his people sometime did for their sins, 1. Sam. 7. 6. 
1. Sam 7. 6.  Thus much of the second Conclusion; The third is this:  
Conclusion 3.  
There is never a man living that is able to shed tears for every sin he doth commit.  
Every sin it is certain deserves tears, yea, and bitter tears too; for every sin is committed against God a holy Father; yea, Holiness itself and an infinite Majesty; now we know it is no small matter to offend God, nor no great enforcement to shed tears for our sins, and yet we are hardly brought to weep for one sin of ten thousand: It is so in the general, though it be true that there be some of more feeling and tender consciences then others: as it is said of St. Hierome, that he wept for sin, and was so tenderly affected, as if he had killed a man; but o that it were so with us; that we could attain to this tenderness of heart: The hindrances and impediments I take to be two:  

1. Blindness in judgement.  
2. Hardness of heart.   
For many are so blind, that they know not sin to be sin in their judgements: As Mal. 1 when they were reproved of their sins, yet they say, wherein have we sinned? or if men know sin to be sin, yet they mistake; they think great sins are but petty ones; and small ones, they esteem to be nothing at all, not worth the grieving at, because for the present they pain not: as a man having a bleeding wound he sees not; passes it 
Bleeding wound.  over until he faints: it proving deadly if not stopped and cured.  
Again, another cause is, Hardness of heart, which (for all the Regenerate are in part sanctified) we are subject unto, therefore though some in Repentance bring forth tears; yet a number for their lives cannot shed any one tear for sin, until God by an especial work convert and turn the Heart unto him, by an especial operation of his blessed Spirit and power of Grace. The want of this tenderness we see made the Prophet in the name of the Church cry out, Isa. 63. 17. O Lord why hast thou made us to erre● from thy ways, and hardened 
Isa. 6●. 7.  our hearts from thy fear? Yet I must needs say, there is great difference betwixt that hardness of heart in the godly, and in the wicked: for that of the former is sensible, full of pain, grief, sorrow, mourning yea there is a particular sorrow for that hardness felt, besides that of other sins: but that which is in the wicked is insensible, they are never thoroughly touched or affected with a feeling of their sins, and so never weep or sorrow for them. The fourth Conclusion is,  
Conclus. 4.  
That a man may truly repent him of his sins, though he cannot weep or shed a tear for them.  
Which I prove thus, They that can mourn for their sins, and in compunction of soul make use of the death and passion of Christ, may truly repent: but a man may mourn for his sin and do thus, and yet never shed a tear; therefore a man may truly repent without shedding of tears, for tears are not always a sign of true repentance. As we see Acts 2. 37. where it is said those Converts 
Act 2. 37.  were pricked in their hearts, not pricked in their eyes; for a man's heart may be pricked and overwhelmed with grief, and yet not weep or shed any tears. So we see the Publican, Luke 18. He could not weep, but he was humbled and cast down in the sense and feeling of his sins; Lord (saith he) be merciful to me a sinner. So in like manner, we do not read that the Thief upon the Cross did weep or shed any tears, yet he confessed his sins, and was inwardly grieved for them. So we see a man may truly repent who sheddeth no tears. For as a Wine vessel without vent is ready to burst; so the less 
Vine-vessell.  weeping, many times the greater is the sorrow, and the heart so much the more ouerburthened. Tears are as a vent, which when they are not, and the heart this way allayed and eased, the inward grief is so much the more excessive and great. The fifth Conclusion is:  
Conclus. 5.  
That there is hardly any man living, that hath truly felt the work of Grace in himself, but at one time or other, if God let him live any time, hath or shall in some measure shed tears for his sins. Ever excepting those men whom their natural hard and dry temper of their eyes disableth perpetually from all tears: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This Conclusion I will first open, and then in time confirm it: yet assure yourselves of this, That every one cannot weep in their repentance and first Calling, until it please God to infuse more grace, and smite the heart. Yet though at first they do not, wait a while, and in continuance of time, or when God sends some great affliction or judgement upon them, you shall see them come to tears, and weep for their sins. As a man that is stricken 
One stricken with a sword.  with a sword, the blood doth not always by and by follow; So it is with the smitten conscience of a wounded sinner; there is fear, astonishment, and amazement many times, before weeping; and yet afterwards tears may come abundantly, as blood after a wound.  
But to my promise now, which was, first, To open the Conclusion: secondly, To explain it. First then I say, That hardly is there any man living, but he hath or shall shed tears for sin, if God have a purpose to save him: Therefore howsoever one may go away at the first rejoicing, like Lydia at her first conversion; and like the 
Lydia. Eunucb.  Eunuch in the Acts: yet at one time or other they shall weep and mourn for their sins: though I would have you remember, that I do not exclude any from the hope of Heaven, and state of true penitency, that shed no tears for sin; for so I have showed the case may be, though seldom heard of. David says, Psalm 37. 25. I have been young and now am old, yet have I not seen the righteous for saken, nor their seed begging bread: And yet poor Lazarus died a beggar, and was carried by the hands of the Angels into Abraham's bosom: Now David's meaning is, not that there was none of the righteous, 
David's Experience.  or of their seed that did beg their bread, but that it was a rare thing, that he had not seen it in his days, or in an Age: So we may say of this point; It may be a man may be truly converted, and yet never shed a tear in his life: but it is a rare case, no ordinary thing, it is that which seldom falls out one of a thousand, but that at one time or other they are so pressed with their sins.  
Again, secondly I say, that true tears are not to be commanded by us, but are an effect of God's grace wrought in man: as Zach. 12. 10. And I will pour upon 
Za●k. 12. 10.  the house of David, and upon the Inhabitants of jerusalem, the Spirit of Grace and supplication, and they shall weep, etc. That is, they shall mourn and lament as a man that mourneth for his own sins; nature may make a man mourn for the loss of his children, friends, goods, wife and such like, but it is only the Spirit of God, of Grace that can make a man shed tears for his sins, so that a man may be a natural man, an unregenerate man, an unconuerted man, and never shed a tear for his sins all his life long, though he be a most wicked liver. But if the Spirit of Grace once work upon his heart, hardly but at one time or other, his heart will melt and lament that he hath offended God.  
Thirdly, I say, if God let him live any time in this world (for a man may be taken away immediately upon his conversion, as the chief upon the cross) and then as he 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 back to the beholding of his sins, cause him to afflict his thoughts, repent throughly, and so work tears out of him, yea bitterly to bewail his sins, because no man truly converted can think of his sins with pleasure but with grief. job saith thou makest me to possess the sins of my youth; so we may be free and have little sorrow and few or no tears for sin at first, and yet this case of compassion may affect us in our riper age, or old age, or in the time of sickness and death, at which time we may come in bitterness of soul to bewail them.  
Fourthly, again I say, that at one time or other we shall shed tears for sin, some do mourn and weep at their first conversion, and lie a long time under the burden ere they can be comforted, As a many experiences of troubled consciences amongst us do show. Some again like to the Eunuch, Act. 8. 39 and Lydia, Act. 
Act. 8. 39 Act. 16. 14.  16. 14. when God opens their hearts, absenting matter of terror, and representing full matter of joy, depart away at first rejoicing, not mourning as others: So that I say the case is different in this case, according to the representation and divine impression upon the soul of joy or terror in the present apprehension; or according to the former guiltiness of the party converted: but this is most sure if we belong to the Lord, at one time or other, we shall weep and mourn for sins of ourselves and others. See Psal, 25. 7. saith David, Remember not O 
Psal. 25. 7. 2. King. 22. 10.  Lord the sins of my youth. And 2. King. 22. 10. you shall find how much good josiah was affected with the sins of the time, when Helkiah the Priest delivered him a book whereby he apprehended how the people had offended God, so that whosoever of God's children hath not yet felt conversion throughly, he shall feel it before this life leave him: as I showed formerly, a wound 
Wound.  with a sword makes but a white stroke at first; but within a while the blood issues abundantly: So every one doth not by and by bleed upon his first conversion, and feeling of sin, when he is smitten by the Law: but tarry awhile till some further working upon his heart, and you shall see unconcealed sorrow and tears issue forth amain.  
Now the Reason of this I think is,  
Why some men mourn, and some do not, but rejoice at their first conversion; because it is with the motions of the mind, as it is with the motions of compounded bodies, Elements predominate tending still towards their proper orb or place agreeable unto them. So at that time of conversion, look what the soul is most possessed with at that time, thither it is carried. As fill a bladder 
A Bladder with wind.  with wind and throw it to the ground, it will not lie there but bend upwards to the air, because it is filled with air; but fill it with earth, and it will fall and lie on the earth, because of the earth that fills it: and our bodies being earthly fall to the earth again: So it is in 
'Cause of fear or joy.  the mind of a man at his first conversion, if he apprehend the mercy of God in Christ, more than the fearful judgements of God for sin, than he is carried with comfort, but on the other side apprehending judgements most, than he is cast down and discouraged.  
Fiftly I say, all that are truly converted shall shed tears at one time or other, though not in a like measure, for some shed tears in a more abundant manner, as Marry Magdalen who sat at Christ's feet and washed them with her tears, Luk. 7. So of Peter, Math. 26. who went 
Luk 7.  out and wept bitterly: and of David, Psal. 6. who watered his couch with tears: whom though all cannot follow, yet all must wish to imitate in true sorrow for sin, in one measure or other; for it is well observed of a learned man that a man may let out the corruption of a boil, 
Boil let out.  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 
Life by stirring.  and wagging of a finger, as of the whole hand: so may the truth of Repentance as well be discerned by a few tears as a great many. Thus we have seen the meaning of the conclusion. That there be very few who are truly converted, if they continue any time after conversion but will shed tears for their sins at one time or other, in one measure or other. Now I come to confirm it diversely;  

1. By Reason.  
2. By Authority.  
3. By Example.   

1 By Reason proved.  First by Reason thus, hardly is there any man living be he never so stout hearted, and composed in himself, but there is one thing or other that will make him weep though he set never so good a face on the matter, the loss of wife, husband, children, or the unkindness of friends, or some worldly calamity; but in those that be truly converted, the greatest grief of all is the grief for sin, all other griefs whatsoever are nothing so great or sensible; If this be throughly apprehended; nothing so works on the heart of a renewed man, as the heavy and sad remembrance of sins past, whereby he hath offended God, and grieved him to whom he oweth more service and duty then to all the world beside. And so seeing there is not any man living, but some extremity will make him weep, and the greatest extremity in any man's conscience truly considered is sin, or for sin, hardly is there any man living but at one time or other the conscience of his sins will make him weep and draw tears from him.  

2 By Authority.  Secondly, By Authority thus, Psal. 126. 5. They that sow in tears shall reap in joy. jerem. 50. 4. Then and in those days and at that time shall the children of Israel come, they and the children of judah going and weeping they shall go and seeks the Lord their God. So Revel. 21. 4. it is promised, And God shall wipe away all tears from their eyes, not only the tears which they have shed in regard of their misery, but also those shed in regard of their sins: so it is most sure, that those who are humbled and shed tears for any thing, will especially mourn and weep for sin.  

3 By Example.  Thirdly, By Example of other holy people that have been before us, they that could hardly weep for all the things in the world did yet weep for their sins; David a soldier, and so by consequence a stouthearted man, much acquainted with blood, yet his sins made him shed abundance of tears, Psal. 6. 6. and so he adds ver. 8. He 
Psal. 6. 6.  hath heard the voice of my weeping: And so Mary Magdalen sat her down at the feet of jesus, and washed them with her tears, Luk. 7. which though it be no strange thing for a woman to weep, yet for such a woman to weep, a Lady, a gallant altogether, set upon her pleasures, bravery and delights, it was as strange a thing as might be. The like may be said of the children of Israel, a proud insolent hardhearted people, such as would not easily melt, yet when the Angel, judg. 2. 4. came and set their sins 
judg. 2. 4.  before them, the text saith, That they lift up their voice and wept: and in another case of sorrow, 1. Sam 7. 6. we 
judg. 2. 4. 1. Sam. 7. 6.  read, They poured out water before the Lord: and therefore seeing such who of all others were most unlikely to weep, did shed tears for their sins, being pricked in conscience, what shall we think of others a great deal more tenderhearted; what have they done in secret before God? Thus the conclusion is made good.  

Use.  
Oh then think of this ye merry people of the world, you that pass your days in joy and pleasure, that if the best of God's people and servants at one time or other, have and must shed tears and weep for their sins; O how great cause have you to lay aside your merriments, to bid farewell to your sports, and to come down into dust and ashes, and there in the bitterness of your souls mournfully and heavily to lament your sins before the Lord; It is time that you exclaim and say, Peccatum est causa tristitiae & doloris; Sin will cause sorrow, fear and lamentation, either in earth or in hell: and so better weep and mourn for our sins on earth, where you may have comfort and pardon, ease and forgiveness, then in hell where you shall have a continual death, and yet a living torture: Ibi erit fletus & assiduus terror: they be Christ's own words as you know, Luk. 13. 28. 
Luk. 13. 28.  When they shall see Abraham, Isaac, and jacob, and all the Prophets and Saints in heaven, and themselves shut out of doors: whilst they shall see other penitent sinners go to heaven, and themselves meantime tormented in hell: Others go to pleasure, whilst these go to pain; others to be carried to eternal life, whilst these go down to eternal death. And so beloved of the Lord, judge yourselves for your sins, that God may not judge you: condemn yourselves, and let your present tears prevent those heavy endless tears to come upon you hereafter. And thus, let us all go forth with Christ into the Garden: and let us not sleep there as his Disciples did, but seeing Christ fell flat under the burden of our sins; let us fall down by him in consideration of our manifold offences; where though we cannot shed blood as he did, yet let us endeavour and pray to God that we may shed tears of repentance: Yea as Christ in the days 
Heb. 5. 7.  of his flesh did offer up strong cries and tears with supplications and prayers unto him who was able to save him from death; so let us do, and let us be restless, never to give over our suit, until we hear that comfortable voice come unto us: Son be of good cheer, thy sins are pardoned, thy soul shall be saved; thy prayers and tears are come up in remembrance before God. Thus much of the Case of Tears.    

LECT. XI.  
V. THE CASE OF comfort in death in Repentance.  NVM. 23, 10. Let me die the death of the righteous, and let my last end be like his. 
AS we have a care to live to the Lord, so we must have a care to die to the Lord also. For as it is Rom. 14. 7. 8. 
Rom. 14. 7.  None of us liveth to himself, and no man dieth to himself, for whether we live, we live unto the Lord, or whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lords. Accordingly is that ravished speech of Balaam here in my text; Let me 
Num. 23. 10.  die the death of the Righteous, and let my last end be like his. Which words, do 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 i● far different from the death of the wicked.  
3. That every 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 jesus Christ, so that these words show us that there is great cause for us to inquire after. The case of Repentance we last spoke of, Whether every one that hath truly repent can show himself comfortable and heavenly minded at the hour of Death? Now the answer I will lay down in two points:  

1. That a man may truly repent, and yet depart out of this world with little or no comfort at the hour of death.  
2. That there is nevertheless a very hopeful and likely way, whereby true penitents may come boldly to die with comfort, if they do not neglect the means.   
Concerning the first point, I say a man may truly repent him of his sins, and yet show little or no comfort at the day of death. Yea the truth is, that the greatest part of God's people as they live well, so they die well and comfortably: as we see Steven did, Acts 7. 16. He 
Stevens sight.  saw a heavenly vision, heaven opened, and Christ standing at his right hand ready to help him, and even so for the most in the day of death, the people of God see heavenly visions: So jacob went down to Egypt, and 
Gen. 49. 33.  died there comfortably and in peace: The like we read of joseph, who commanded his bones to be removed, 
Gen. 50. 25.  at their departure from Egypt. So David, Moses, and other of the Saints died, and had honourable burial 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 be like his: He would not live the life of the Saints, but he would gladly have so died: it was too strict, too precise a way for a natural man like him: too much against the currant and stream of the world, though he would have died like the righteous, because he knew the difference was great betwixt their death and that of wicked men. So it is written, Heb. 11. 13. of 
Heb. 11. 15.  the Fathers of the faithful; They all died in faith, not all of lingering sicknesses, nor they died not all in their beds, nor amongst their friends, in bodily honour and pomp which may be taken away and debarred men to i●…ioy: but in faith, in peace of conscience, in hope of heaven, in the comfortable application of the promises of God's love, in assurance of the pardon of sin. So as I say, usually and ordinarily, the people of God live in this world with comfort, and depart out of this world as old Simeon did when he had gotten Christ into his arms, Luk. 2. Yet sometimes it falls out by the wise dispensation 
Luk. 2.  of God that through their own default, the most faithful and believing men have very little comfort, and poor fruits of their faith when they come to die, but either die without feeling (which is grievous) or which is more fearful with fear and horror; which not only daily experience confirmeth, but Scripture also: as Eccles. 8. 9 All things come alike to all: there is one event 
Eccles. 8. 9  to the righteous and to the unrighteous, to the good and the bad, to the pure and the polluted, to him that sacrificeth and to him that sacrificeth not, etc. 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 Just, as to the unjust. Now if all things fall alike in their lives, then may some men say, it may be also alike in their deaths, and so we may not by and by condemn a man that shows little comfort at his death; 
Note.  but if his life have been good, he having walked in the fear of God, showed signs of his conversion, we are to judge 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 upon a high rock a great 
One on a Rock.  way from him, though he stir neither hand nor foot, nor show any motion of life, yet he knows there is life in him, because he sits upright; 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 we see no motion or sign of spiritual life at the instant, yet because we knew him when he had the life of God, and grace, and no body since could take it from him, it cannot be, we may conclude, but that it remains still with him; as 1. john. 3. 9 it is said, Whosoever is borne of God 
〈◊〉. john. 3 9  doth not commit sin, for his seed remaineth in him, neither can he sin because he is borne of God. The godly in this case are said not to sin, because they are preserved from sinning totally or finally; a holy seed remains in them which breaks forth into repentance for all and 
Psal. 32 1.  the least sins; and because the Lord imputeth not their sins unto them; so as they shall do nothing which shall impeach their salvation: So that if a man have lived well, we having seen the effects of Gods holy Spirit in him, we are not by and by to condemn him, though he express and feel small or no comfort when he comes to die.  

3 Causes why Gods people die without comfort,  Now there be three Causes▪ why the people of God, or a particular Christian may die with little or no comfort, feeling of God's favour; and yet have truly repent.  

1. The cause may be in nature, and then it is either by reason of 

1. The Complexion, or  
2. By Reason of the Extremity of the Disease.    
2. For neglect of Grace.  
3. Because of their indisposition at the time of Death.   

1 Cause of want of comfort in Death.  These be the three causes why many of God's people find little comfort in the hour of death: First, by reason of their complexion, for grace doth never abolish nature, but only tempers and mortifies it. Indeed the nature of Grace is to abolish sinful affection in man, but natural affections it abolishes not, only orders and keeps them within bounds and measure; as we see in the two Kine who carried the Ark, there was a natural affection 
Kine carrying the Ark.  in them which made them low as they went, 1. Sam. 16. 12. and there was also a power of God seen overmastering nature, which made them carry the Ark unto the place which God had appointed, thus Grace orders only, but destroys not nature, it qualifies and directs it, making it a servant in all things. So observe of what constitution a man is before Regeneration, and you shall find him of the same after conversion: If melancholy before, he will be melancholy after: if choleric, the same after. Hence it is that the very best men may show a great deal of difference betwixt what they were in life, and in the time of death: for if a man be choleric by nature, if formerly he have been hasty and rash, this man though a sanctified man, and the dear child of God, may yet (unless a great deal of grace with strength of judgement overmaster nature) show much impatiency, touchiness, way wardness when he comes to die. So if a man have been of a melancholy disposition, of a sad speech; or few words in his life, though excellent in grace, this man if not overmastered by grace, for his life is not able to show himself cheerful and comfortable when he 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 he have been a vild and a loose liver, yet he may show himself comfortable at the day of death, when yet this comfort may be not a work of grace but of mere nature. Thus when we see a man distrust himself in the day of death, we may set ourselves from his own 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 lumpishness and discomfort, and yet have a warrantable end: Therefore if we would judge rightly of any at the day of death, we must consider of what complexion they are, and so deal judiciously with our comforts and threatenings. As if we pour a glass of wine amongst 
Wine.  wine, it tastes only of wine, but if we pour it into a glass of water, then though the wine be predominant, yet there will be a tange and taste of water; even so when the grace of God is infused into our hearts, though that be predominant, yet there will be a tange and taste of nature in this life: which is one cause why God's children die sometimes uncomfortably.  

2 Cause why some Saints die uncomfortably. Blow on the head.  Secondly, another reason in Nature may be, Because of the violence of the Disease; for there be some diseases in nature which work more furiously upon the spirits than others do, as a man having a great blow upon the head, may be so stonied and amazed with the same, that for the same time he may not know what he speaks or doth: even so a holy man may be so diseased for the time, and distressed with the extremity of his pain, that he may break forth into rage and passion, he knoweth not what: as it is said of Moses, Psal. 106. 33. That they did 
Psal. 106. 33.  vex his spirit and provoked him; so that he spoke unadvisedly with his lips. So David saith of himself, Psal. 
Psal 31. 22.  31. 22. For I said in mine haste I am cut off from before thine eyes, etc. So that through extremity and vehemency of passion, a good man may break out into things unseemly, all which tendeth to this, that a good Christian may die of so strange a disease, of the Flux, burning Ague, Stone, Convulsion, when either the choler shooting up into the head, or the disease working furiously upon the tender vital parts, the party may die strangely: he may talk idly, crieout through the extremity of his pain; he may have his face and his mouth pulled awry, etc. and yet for all this be the dear child of God, and undoubtedly saved. So one may die of an Apoplexy or dead Palsy, in which case a man shall have all his senses benumbed so, as he may die like a block without show of judgement or reason, and yet for all this be in a blessed state, because though the state of his body be changed, yet the state of his mind and soul remains untouched.  
Yet I do not maintain so saying, as if all who died 
Exception.  of these diseases died without comfort; or that one may not die comfortably being thus visited; yes it is most clear, that if a man be not wanting to himself, and cast away the helps which God gives him; he may die with comfort of whatsoever sickness he dies of. For of all deaths the most extremely afflictive is by fire, this is accounted the sharpest and sorest of all bodily deaths, and yet we see many of the Martyrs have showed themselves very joyful and comfortable even in the very flames. The reason whereof is this; The power of grace is infinitely greater than the power of nature: as 1. john 4. 4. Greater 
1. john 4 4.  is he that is in you, than he that is in the world: as if he 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 than any created spirit whatsoever, it comes to pass that the power of Grace brings the power of Nature unto subjection, and overtopping those spirits and senses works exceeding comfort, even in the hour of death: as we see 
Contrary winds.  when contrary winds blow upon a Ship, that which is the strongest carries the ship away: So because there is both nature and grace in us, and both blow upon the ship, that is, work upon our souls, in this conflict, that which is the strongest, working most effectually, prevaileth at the hour of death; carrying the soul with it.  

The second general cause of want of comfort in the hour of death  The second General Cause of want of comfort in the day of death is, The decay of Grace; for many times the people of God are negligent, grow secure, omit the means of growing in grace, grow loose, are not careful to answer that expectation which is had of them, leave off diligence in hearing the Word, and practise of holy duties: quench the good spirit with following vain delights, give way unto temptations, suffering them to take hold upon them; thus they break out some one way, and some another, whereby it comes to pass, that it is the good pleasure of God to correct this looseness (though they think to shelter themselves under the Almighty as formerly) but they cannot do it; we see when Samson 
judg. 1●. 20.  had grown loose in his life, having played the wanton and gone a whoring from God; when after this the Philistims came upon him, he thought to have done as 
Sampsons' intent.  at other times, but for his life he could not, for his strength was departed from him: thus when some of God's people run out in their lives, and venture on sin, many times they smart for it at their deaths, ere the conflict with conscience be overcome, and peace in the assurance of the forgiveness of sins be settled: So 1. Cor. 11. 30. the Apostle shows them, For this cause many are 
1. Cor. 11. 30.  weak and sick amongst you, and many sleep; so that oft times the cause of little comfort in death, is by reason that men live loosely and carelessly when they be well. So S. Paul saith, 1. Cor. 15. 56. The sting of death is sin, and the 
1. Cor. 15. 56.  strength of sin is the Law; It is sin that makes the sting of death to be so grievous, painful, and bitter unto us: so that is plain, the more loosely a man lives, the more licentiously he gives himself over to the world, the more will death grate and sting him when he comes to die. Therefore if a man would lessen his own pains in the day of death, he must look to lessen his own sin in his life; because Death in death hath no sting but by the work of sin. If a man have an apparent hot burning Fever, the more he drinks hot Wines, and feeds 
Burning Fever.  on fiery spices, the stronger and more violent must his fits be; where by the contrary, the more sober and temperate he is in diet, the weaker still will his fits be; even so it is in death: Death is like a powerful fit of an Ague, if a man distemper himself before death, and live loosely and licentiously, death will shake every joint of him with mighty terrors, and threaten to bring him to the King of terrors, but if a man be wise to weaken death by Repentance, Humiliation, holy prayer to God; then though death may come, yet the fury and strength of it shall be much abated: and so we may have comfort in the hour of death, if we be careful to watch over our lives.  

3 General cause of our want of comfort in Death.  The Third general Reason is, because of our indisposition at the hour of Death, or in Death, because men do not then strive with themselves to stir up their Faith, Zeal, and the graces of God in them, and prepare themselves with a good conscience to die; for a man may have Faith and Repentance, and other graces of God in him, and yet because he doth not stir up those graces in him, he may die with little comfort. A man in this case is like wasting coals covered over with ashes, which 
Dead coals.  must be stirred, or else they will die suddenly; therefore when a man comes to die, he must stir up his faith, hope, repentance, patience, care, love, and all the graces of the spirit: even as old jacob, Gen. 49. ult. when he 
Gen. 49. ult.  came to die, did rear up himself, leaned on his staff, and worshipped God, though an old decrepit man, and bedrid, yet he got him up upon his knees, turned himself, and renewed his repentance, so must a Christian man do at the time of death, stir up himself and prepare to Humiliation and to die in the Lord, lest they want comfort in death, which otherwise they might attain to. So we see good Stephen amongst a shower of 
Act. 7 60.  stones that brained him, yet lift up his eyes to heaven, so as he made all his persecutors amazed at his comfortable vision, and was not here a man prepared to die? Therefore let us study and pray in this case, that God would help us to rouse up ourselves against that time.  
Hitherto have we so proceeded in this Case of comfort in Death, that we have brought it thus far; that a man may truly repent, and yet by occasions die with small comfort.  
Now come we to the next point, the most observable of all the rest; namely that  
There is a hopeful and likely way whereby a man may come to die with comfort, if he will not be wanting to himself, and neglect th●se means and helps which God affords him.  
Now in this case there are two things to be declared unto you:  

1. That there is such a way.  
2. What that way is?   

1 Ground that we die comfortably.  For the ground of the first I assume this, That a Christian man may be so fortified and composed in himself by the power of grace; that whatsoever sorrows come in death, they shall be joyfully welcome unto him. See this composed estate of the Saints well set forth, Psal. 37. 37. Mark the perfect man, and behold the upright, for the 
Psal 37. 37.  end of that man is peace. So in the Hebrews it is said of the Fathers, They were racked, stoned, hewn asunder, and would not be delivered, that they might receive a better 
〈◊〉. 11, 35. 36. 37.  Resurrection. So the Apostle saith of himself, Act. 21. 
Act. 21. 1●.  13. What do ye mean to weep and break my heart, for I am ready not to be bound nely, but even to die at Jerusalem for the Name of the Lord jesus. So he shows, Rom. 8. 36. 37. As it is written, for thy sake are we killed 
Rom. 8. 36.  all the day long; we are accounted as sheep for the slaughter, etc. Thus you see a Christian may be so composed in himself, that whensoever death cometh, it shall not move him from that comfort and sweet apprehension he hath in God. So Maccab. 7. 5. 6. the mother 
Maccab. 7. 5. 6. 7.  and her children uttered these speeches when they came to die; They exhorted one another with the mother to die manfully, and said. The Lord God looketh upon us, and in truth hath comfort in us, etc. Another said, Thou like a fury takest us out of this life, but the King of the world shall raise us up. The third said, being commanded to put forth his tongue, These have I from heaven, but for his laws I despise them. And so the three children in Daniel 3. 7. when a most exquisite death was set before them, they answered the King; O Nabuchadnezzar we 
Dan. 3. 7.  are not fearful to answer thee in this matter; our God is able to deliver us, but if not, we will never swerve from the holy laws which he hath given us: So that we see plainly by the worthy examples of these holy men, that a man may be so fortified and strengthened with the Spirit of Grace, that whatsoever death come, and whensoever, it shall not take away his heavenly comfort and peace. Very profane men can say, that delectation will 
Arist lib. 7. c. ult.  take away the sense and feeling of any pain, because in grief and pains there are two things which concern, first, Nocivum, a thing hateful to nature and all the properties thereof. Secondly Perceptio Nocivi, a sensible feeling and perceiving of that which is hurtful to nature; Now something may be hurtful to nature, when yet delectation more ravishing with the delight of another object, this hurt may be insensible, not complained of at least: As a man being asleep, there may be something 
One asleep.  hurtful to nature, and yet he hath no sense and feeling of it. So Thomas Aquinas on Act. 4. saith that 
Aquin 12. q. ●8 on act. 4.  the feeling and apprehension of God's love may be so great in a man, that it may make him rejoice in his spirit, as resolved against all mischief and affliction whatsoever which is cast upon him. As james 1. 2. Count it exceeding 
james 1. 2.  joy when you fall into diverse tentations, etc. so that one may have joy even in dangerous trials and temptations, so it is reported of a holy Martyr in the Primitive Church, that when he walked upon the hot burning coals barefooted uttered these words, O I walk upon these hot burning coals as if I walked upon a bed of Roses, his delight in God, and a higher, mightier apprehension carrying away the more sensitive powers of the soul, made that he felt no pain; Or who knows but the violence of the fire might be assuaged, as in the case of the three Children.  
Now if a Christian may die thus comfortably in burning flames, in the greatest extremity that can be, than it is more easy with divine assistance to overcome the lesser tentations; for if a heart be sanctified by the power of God's grace, settled, composed in itself, there is no doubt but that he may die in peace with heavenly comfort, though he be in perplexity upon his sick bed. Thus it is clear, there is a very probable way, for a man to die in comfort. If a man as I have showed before, fall into the hands of thieves, and be robbed and spoilt of all his 
Man robbed.  goods; yea, left naked and wounded in a wilderness, ye● if he have one jewel of great value undiscovered, or in some sure friends hand, that at last he hopes to enjoy and possess the same: his grief, sorrow and vexation for his wounds are quickly forgot and passed over, the comfort of that he expects and hopes for, overcoming the present affliction. So is it with the children of God, deprived and robbed of all worldly wealth, pleasures and preferment, vexed and tormented with diseases, griefs, tortures, persecutions; yea, and death itself. The hope of eternal life affords them such comfort, with the appurtenances thereof, that all the rest is either overcome, or overpassed quickly. Yet in this case he will say, Lord I thank thee I have my jewel still, sickness hath taken away my strength, and afflictions my ease; thieves 
q. d.  have taken away my goods: but Lord I thank thee I have thee still: all these things have not taken God from me, nor Christ, nor the hope of Heaven, nor the protection of Angels, the intercession of my Saviour, the peace of conscience, and the like; thus in this case a man's joy remains still.  
Object. But how shall we do when the disease is violent, and death itself so terrible, that we cannot remember our consolation and comforts? what way in this case is there to die with comfort?  
Answ. This is a weighty point and difficult to answer, therefore I pray to God that as his Spirit in the house where they were met together, sat upon the Disciples heads in cloven fiery tongues, that so it would please him to send his holy Spirit to sit upon my tongue, that so I may reveal this great matter unto you, and lay the burden as handsomely as I can upon your shoulders; for the more handsome a thing is wrapped up, the better it may be carried. Now in this way to die comfortably observe two things required at the hands of every Christian soul who would die in comfort.  

1. A constant continual Preparation at all times for Death.  
2. A holy disposition when we come to die.   
If these things be practised, A preparation to die, and a sanctified heart at the hour of death: it is sure and certain, we shall die happily and well, whatsoever disease we die of.  

1 A Preparation to death.  First therefore, there must be a preparation to death, for a man shall hardly die well, if he do not prepare for death 
john 19 41. joseph of Arimathea.  before death come: as it is written of joseph of Arimathea, joh. 19 41. that he made a tomb in his garden, and why in the garden, that in the midst of all his pleasures and delights, he might remember death, and so prepare himself for it: even so must the rest of God's people do, prepare for death before it come. We read that when the people of God were to celebrate the Passeover, Exod. 12. 11. the 
Exod. 12. 11.  text saith; And thus ye shall eat it, with your loins girded, your shoes on your feet, and your staff in your hand, and ye shall eat it in haste, etc. And why was this? that the people might be ready to pass our of Egypt whensoever 
Passeover.  God should call them unto it. Even so must every man prepare himself for death, get his staff into his hand, have his loins girded, his shoes upon his feet, that he may be ready to depart out of this world, when God shall appoint him; but such is our corruption that a number have a care only to live in jollity, neglecting altogether preparation for the day of death, how to lay themselves down in rest and peace of conscience at that time.  

3 Reasons to prepare for Death.  Now there be Three reasons that may move a man to prepare himself for the day of death; Reason 1 First because of the uncertainty of Death. Uncertain I say, both in regard of time, place, manner, for though we all know that we must die, that no man can escape or avoid it: yet are these other circumstances of our death only known unto God. Wherefore because nothing more certain than that we must die, and nothing so uncertain as Time, Place, and Manner; it stands us in hand always to be prepared for it, doing and ordering of our affairs betimes, as good old Isaac said in this case to his son Esau, Gen. 27. 1. 2. 
Gen. 27. 1. 2.  Behold now I am old, and know not the day of my Death, come therefore dress me venison, etc. That my soul may bless thee before I die. Even so must we do, order all matters wisely, exhort one another dailly whilst it is called to day: do what good we can; repent us of our sins, delay no good we are able to do to ourselves or others, saying to friends, children and acquaintance, o my time is uncertain, therefore remember this and this, do this and this, etc. Thus must we prepare for death, there is none amongst us I know, but if he had an intent to build a house, would surely make preparation for it 
House building.  before hand, as Timber, brick, mortar, tiles, with other necessaries: So seeing we are to make sure for ourselves an eternal house not made with hands, ler us be careful to furnish ourselves, to fit ourselves for it, by earnest prayer, faith, patience, obedience, etc. because as I said we are uncertain of the time, whether to day or to morrow, young or old, this year 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 lingering or a sudden, a mild or a torturing disease: by land or water: by sword or famine, or pestilence, all is I say uncertain: therefore we must prepare for death, in regard of the certain uncertainty thereof.  
Reason 2 A second Reason to move us to this preparation is, because we can die but once: and that which can but once be done, had need to be well done. So the Author to the Hebrews saith, Heb. 9 27. It is appointed for men once to 
Heb. 9 27.  die, and after that cometh judgement. So because we can die but once, we should be very careful to do it well, seeing if it be ●ll done, it can never be mended again. In all other things if a man do amiss at first, he may repair it afterwards, but only in this matter of death, there is no amendment, no redemption afterwards. If a man shoot an arrow at a mark, if in the first aim, you tell 
Arrow shot.  him what his fault was; that he is over, or under, or wide, he may mend it the next time, or the next after that; but in death it is not so, once amiss and ever undone: therefore be careful to die well, seeing it is but once to be done.  
Reason 3 The third Reason is, The remediless state after Death, for look how death leaves a man, so shall judgement find him. As long as a man is alive here upon earth, there is hope that he may be converted, repent of his sins, and be brought before the throne of Grace, but if a man be once dead and laid in the dust, than he can never attain to repentance for his sins, Faith in the promises, nor unto one sanctified Grace of God's Spirit, though he would give a thousand worlds if he had them; therefore every man's wisdom must be to prepare for death before it come, according to that counsel of Eccles. 9 10. Whatsoever thine hand findeth to do, do it with all thy might, for there is 
Eccles. 9 10.  neither work nor device, nor wisdom in the grave whither thou goest.  

Now this Preparation to Death stands in five Duties.  

1 Duty of Preparation.  First, A man of understanding must furnish himself with those graces and duties that be most needful 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 especial need of when he comes to die; Therefore as Noah made an Ark to save himself and his household from 
Noah's Ark.  the flood before it came; so must every man before death come, labour to save and secure himself, that he may have a place of shelter in the day of death. Wherefore if a man would die well, he must first come to live well, for questionless as a man lives, so is he likely to die. If a man look upon a tree when it is a felling he may give a shrewd 
Tree felling.  guess where it will fall; for look where the greatest burden of boughs hang or grow, that way commonly the tree will fall, and even so, look which way a man's thoughts & affections carry him in the course of his life, the very same inclination will sway him at the hour of his death. Therefore a man must prepare to furnish himself with abundance of holy graces that they may oversway him, in his losing from earth to heaven when he dies: Referring all unto God and his good will and pleasure with holy David, saying, I held my peace and said 
Psal.  nothing because thou O Lord hast done it.  

2 Duty of Preparation. How to be armed against the fear of death.  Secondly, A man must, that would die well, arm himself against the fear of death, for a man cannot die well, if he be afraid to die, therefore he must be armed against it. If any ask, how must we be armed against the fear of death? I answer. Answ.  
First, By persuading himself that it is God's appointment that he 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 shows, Math. 10. 30. But the very 
Math. 10. 30. 2  hairs of your head are all numbered. Secondly, we must arm ourselves against the fear of death, by considering the comfortable state which followeth after Death; For Christ hath quite altered and changed the nature thereof, so that whereas before death and hell by means of our sins were chained together to swallow us up, as it is Reu. 
Reuel. 6. 8.  6. 8. Death went before, and Hell followed after; Now Christ hath dislinked and disjoined them, and hath made a new union, so that now death goes before and heaven follows after to the godly and faithful. And therefore as a man that is ready to pass over some great terrible River 
Great River passage.  into some delicate garden, must not so much look upon the deep waters, as think upon the place whither he is a going, so must we do in our journey to heaven, we must not so much be terrified with the obstacles in our way: as the benefits we shall have by dissolution, freed from sin, and to enjoy the felicity of the blessed for evermore; yea, and to consider, that as the Angels stood ready to carry Lazarus his soul into Abraham's bosom, so stand the Angels round about the beds of the faithful to carry their souls into heaven, which is a main benefit we now have by death; 
Note.  for it is made to be the great enemy of sin, although by sin it came into the world; yet God hath so altered the former course, as he hath made death the only means to abolish sin in his servants; this should make us rejoice in the day of death, considering whether death brings a soul fitted for heaven. If a man should be sent for unto the court to live there, and 
One sent for to Court.  to receive honour from the King, if as he entered there should stand a terrible grim Porter at the gate, this man would not much fear the Porter being sent for to come to the King, but cast his eyes on the Palace, and busy himself with the hopes of his entertainment at hand: So, when God sends for us to live with him in heaven, though death be like a terrible grim Porter, yet let us not look upon his ugly face, but cast our eyes to heaven and beyond that, by considering the comforts of that place. Thirdly, we must arm our solues against the fear of Death, by considering, that by death we die to sin: and that death is the very accomplshing of our salvation: Sin brings all to death, and God hath made death (as I said) a means to abolish sin, so that first death is the messenger of God. Secondly, it is the door to let us into heaven. Thirdly, it is the death of sin. Fourthly, Death is a consummation of our sanctification here in this world, therefore a true penitent soul hath no cause to be afraid of death. Indeed the wicked worldling, whose hope and God in his wealth, hath great cause to be afraid of it, because in a moment it snatches away from him all that he hath been a gathering and drudging for so many years together, leaving him nothing of all his hundreds and thousands, but a poor wooden coffin to lie in: this makes him afraid of death. And again, he is afraid of death, because it is not a door to let him into heaven, but an open wide gate to set him into hell where he must lie eternally tormented with the Devil and his angels for ever. But a godly soul who hath his place made, his sins repent of, who hath lived a watchful life over his heart and ways, hath now no cause to be terrified, but rather as Christ speaks; To lift up his head and rejoice, knowing that his Redemption draws near: and that his salvation is now nearer than when he first believed: So that a Christian until death come may truly say, Morior dum non morior, I die whilst I do not die.  
Thirdly, a man that would die well, must labour to 
3 Duty of Preparation. Combat fight.  weaken death betimes; If a man were to fight a combat with an enemy for his life, having the dieting of him a week before the combat or more, I hope no man thinks but that it were good policy, to make his enemy so feeble and poor, that he should not be able to strike a stroke to hurt him: So every man and woman living must have a combat with death; and yet this is a great mercy of God showed us, that we have the dieting of death, so that we may weaken it if he will, and abate his strength. Our good life weakens him, and our sins give strength unto him. Therefore if we have any care of our estate, let us provide to weaken him before we come to the combat, that he do not foil and overcome us. Let us deal with him as the Philistims did with Samson, 
judg. 16. 21. Samson.  when they perceived that his strength lay in his hair, by and by they cut off his hair, and made him as feeble and weak as other men: So must we do, intending to weaken the great strength of death; we must labour to find wherein his strength consists, and finding that it lies in our sins, we must then as Daniel speaks, break off 
Dan. 4. 27.  our sins by righteousness, endeavour to remove them as soon as may be. Wherefore I exhort every one of you who hope for the favour of God, to repent you of your sins, and set a work the power of grace, that so you may attain for your comfort to find Death weakened in the day of Death.    

LECT. XII.  
V. THE CASE OF REpentance, of comfort in Death.  NVM. 23. 10. Let me die the death of the righteous, and let my last end be like his. 
IT is one thing to stand a mile off and show a man a town or a country, and another thing to take him by the hand, and bring him into the gates, 
A far and near sight.  and so carry him from street to street, from place to place, not only showing the thing a far off, but a part of the glory of the same; so in this present Treatise which we have in hand, it is one thing to tell you that there is a way, whereby the righteous may obtain to die well (if they will not neglect it) and another thing to take you by the hand and go with you from field to field, from particulars to particulars, till we have put you into the gates of heaven; The one we have done out of the ability God gave; and now we desire to perform the other.  
The duties of Preparation I show, consisted of five several heads; First, that a man of understanding must furnish himself with those graces and duties that be most needful at the day of death. Secondly, that a man in this case must arm himself against the ●eare of death. Thirdly, that a man must learn to weaken death betimes. Now we go on.  

4 Duty of Preparation.  Fourthly, He who would die well, must begin to die betimes; he must die daily, as the Apostle professeth of his own practice, 1. Cor. 15. 31. I protest by our re●oycing which we have in Christ jesus, I die daily. So must we do, we must be a dying daily, muring ourselves to death before death come. Quest. But how shall this be done? Answ. I answer, by mortifying our flesh, and newness of life; every affection must be humbled and receive a little death; This world must be the school wherein we must learn to die; for it must teach us by the word of God, to set the less by this world, and all worldly things. 
Legs and arms tied.  Surgeon's when they come to cut off arms or legs, they first tie them hard many days before, and so stop the course of the blood, that what they take away, may put the Patient to no pain, even so must a man do, first stop the course of these worldly pleasures, whereby he may be enabled with comfort to leave them all when God calls him. Secondly, it must teach us patiently and fitly to 
Burden carried.  carry this great cross of death, for a man that would inure himself to carry a great burden, he must first inure himself to carry the lesser; so it is in death to go through this courageously and well, one must first accustom himself to bear the lesser crosses, and smaller troubles incident in this our frail life: for if he cannot endure the smaller crosses, and as jeremiah speaks, run with the 
jer. 〈◊〉 2. 5.  footmen, how shall one be able to endure the greater afflictions and run with horses, in terrible overflowings? Thus he who would die well, must die daily, every cross, trouble, or change, must be as a day of death unto him.  

5 Duty of our Preparation. Heb. 5. 7.  Fiftly, in this case one must often pray unto God to take away the bitterness of death; as the Author to the Hebrews speaks, Christ's practice was, Heb. 5. 7. Who in the days of his flesh, when he had offered up prayers and supplications with strong cries and tears unto him that was able to save him from death, and was also heard in that which he feared. If then Christ with many cries and strong tears prayed God instantly and earnestly to take away that cup from him, so must every true Christian be content to go into his chamber or closet, there heartily and earnestly to pray unto God, to take away, lessen, and ●…gate the bitterness of the pains of death; If one thus do constantly believe it, he shall find great comfort in the hour of death. When the people had light upon the bitter waters of Marah, yea so bitter, that they could not drink them, Exod, 15. 15. as Moses saw 
Exod. 15. 15. Bitter waters.  the people in this extremity, God showed him a tree, which when Moses had cast a little of it in the water, by and by it became sweet, even so must we pray unto God that into the bitter cup of our death, he would cast in a little of the sweet wood of the cross of Christ: I mean a little spiritual comfort in and through his gracious promises, and then as he endured his sorrow and sweats, so the sourest death shall become most easy unto us.  
Thus having declared unto you the duties of Preparation for death, it remains I show you how to practise the same. We read, Math. 19 22. when the rich man 
Math, 19 22.  came to Christ, desirous to know how he might attain eternal life, and Christ had told him, that for attaining thereof he must sell all he had and give to the poor, he went away sorrowful. So it may be that many who come hither to learn how to die, when they hear that it must cost them so dear, that there is so much ado about it, and must endure a great deal of labour and pain, will be content never to go about it. And yet as the wise 
Wise men's journey.  men took a long ●ourney, with a great deal of travel and pains to find out Christ, Mat. 2. 10. whom having found, they were exceeding glad and joyful: so whosoever he be that labours and takes much pains to die well, having once attained the same, the joy of so comfortable a passage at such a pinch, will make him rejoice, and think all his labour and pains well spent. The next thing to be considered, is,  
Secondly, That there must be a holy disposition at the time of death.  
For though a man have made preparation for it, yet if he do not holily dispose himself when he comes to die, he may want the blessing of a comfortable and quiet death. As when qualms come over or upon a man, if he 
Cure of qualms.  have Aquavitae, Rosa-solis, or other comfortable waters by him, he may be refreshed and revived; but if because of some covetous humour or neglect▪ he let the bottles hang by, neither tasting or applying any remedy, it is all one as if he had been without them. So it may be with a man at the time of death, he may have the warers of good wishes by him, prepare himself for God, and pretend before hand to receive comfort in his sickness; yet if he let them lie by, and apply them not, that is, stir them not up in himself, for all his preparation, he may find little or no comfort at death. Therefore there must be a spiritual excitation and stirring up of the graces of God at that time; the rather because that is the last act of our life, the last part we shall play upon the stage of this world. Saint Paul, 1. Cor. 15. 26. calls it, The last enemy that shall be subdued, is Death, etc. Therefore because Death is the 
1. Cor. 15. 26.  last of our life, we should have a special care to act & perform that well. A good Mariner who hath carried a ship 
Matiners care.  well two or three years through the raging seas, will especially double his care for her safe landing; that she do not miscarry when she as ready to enter into the Harbour. Even so a man who hath well disposed of the little bark of his body fifty or sixty years through the troublesome seas of this world, must have a great care to lay it down well at the day of death, or else he shall stain all his former cunning and knowledge. Thus you see there must be a holy disposition in Death; which consists in six things.  
First, That a man be willing to die, when the time is 
Thing in a holy disposition.  come; that one do not then hang after the world, and desire to tarry longer, when God would have him depart by appointment. As a merchant who sends his factor beyond seas to traffic for him, he must be contented to tarry there or return at his master's pleasure: So must we 
A factors patience.  do, because we be all servants of almighty God, sent hither into this world to be employed about his business, as long as he will have us: Therefore when he sends for us, we must be willing and ready to come home and give up our accounts, though we leave all behind us. Thus our blessed Saviour many a time delivered himself from death and danger, he went into Egypt, he fled into the wilderness, and many times avoided his enemies. But when the time was come, as we see john 18. 4. then 
john 18 4.  he went out willingly to meet with death: So Moses desired that he might go over jordan, and tread upon the Land of Promise: But when God had denied him this request, and told him he must die in the wilderness, he went as willingly unto the place of his death, as we do to a feast or banquet: So old Simeon, when he had once gotten Christ into his arms, became most willing to die, Luke 2. singing that Song, Now Lord let thou thy servant 
●uk. 2.  depart in peace, for mine eyes have seen thy salvation; this is the first thing in this holy disposition, to be willing to die: Wherefore it is a lamentable case, that a number professing Christianity should so hang upon the world at that time, like natural men, mentioned Psal. 17 14. 
Psal. 17. 14.  Which have their portion in this life whose belly thou fillest with thy hid treasure, etc. It is wonderful that worldlings do thus, but that Christians should do so who have laid up their hope in God, the comforts of salvation in Christ, and expect this as thechiefest happiness, it is a woeful thing. The good people, Numb. 13. when 
Numb. 13. Grapes encouragement.  they saw the clusters of grapes which were brought upon a bar between two men, they made haste towards the land of promise, and encouraged one another to rise up and enter: even so when God hath given us some first fruits of the Spirit, some taste of the joys of the life to come; some little grapes of our heavenly country, what should we do, but make haste and dispatch speedily to enter into the full possession of the same.  

2 Thing in a holy disposition.  Secondly, One must then let all go and apply himself wholly to the salvation of his soul; So we see the good thief did when he came to die, all his care was for the salvation of his soul; though he hung in pain and torment, yet he prays to Christ, not for relief from death, or to ease his pain, but only that Christ would remember him when he came into his kingdom; Even so must we do, when we come to die, we must not look after our pains, nor after our ease or worldly accounts, but that our souls may be saved, how we may stand before God with an upright conscience. If a man's house be on 
Best things saved.  fire and he cannot in this danger save all his goods, he will yet apply himself to save his best things, carry out his jewels, plate and money, with some of his best household stuff, that if any perish, the worst may burn first. Thus must a man do at the day of death, when he sees that he cannot save all, because he must lose his soul or his goods; the best way than is to let all go, and wholly to apply one's self to save his soul at the day of death.  

3 Thing in a holy disposition.  Thirdly, One must labour to die in faith, as he hath lived therein, as Heb. 11. 13. 
Heb. 11. 13.  It is said of the Fathers, all these died in faith; They died not all in their beds, nor of a lingering sickness, nor amongst their friends, for some were sawen asunder, some stoned, but all died in faith. And our Saviour Christ we know when he came to die, and his very greatest extremities of death upon him: on the very agony of death he did wholly rest upon God, crying out, My God, my God: so must we do in the greatest pains and calamities of death, yea in torments, wholly cast ourselves upon God's love and favour as our surest hold; we should shut up our eyes, and cast ourselves on his mercy, with full persuasion that though we shall dwell in the dens of death for a little while, yet one day he will raise us up, and make us partakers of Heaven, where we shall have the comfortable presence of God and his holy Angels and blessed Saints for ever. It is observed, that when a man is in danger of drowning, look what they have in their hands they hold fast, and never part with it, no not when life leaves them, so must a Christian soul do in the time of death, cast up his arms and lay hold upon Christ, never part with him, no not when the last breath leaves him.  

The Faith a Christian must die in, consists in three things.  

1 Thing a man must die in.  First, He must die in the faith of his own Reconciliation with God; that God is at peace with him, and become his good Father by the means of jesus Christ, and therefore boldly to go unto God as unto our Father, knowing that no child can be so welcome to his father, as we shall be unto the Lord our God, which is the comfort that the Church hath left unto her by Christ, joh. 20. 17. Go unto 
joh. 20. 17.  my brethren and say unto them, I ascend unto my Father, and your Father, and unto my God and your God; As if he should say, Let it be your comfort, that God is your Father, heaven is your home, he is not a stranger unto you, but your God is more compassionate, than any earthly father can be. This way only the Prodigal son took for mercy, when his case was desperate, Luk. 15. 18. For he 
Luk. 15. ●8.  thus disputed with himself, whatsoever I have been, or wheresoever I have lived, it is no matter, yet because he is my Father I will go home and crave pardon in hope of mercy: So must a man thus by the means of faith say. I will go to God as to my Father; Though I walk in the 
Psal. 23.  midst of the valley of the shadow of death, yet will I fear none evil: for my Father will have a care of me in all estates: I am his, this man may depart with comfort, and find joy and peace accompany his passage.  

2 Faith of his happy estate to come.  Secondly, A man must die in the faith of his own happy and comfortable estate after death, that being a true 
Luke 9 31.  penitent, death shall be nothing else but a door to let him into everlasting life: So that as Christ's death, Luk. 9 31. is termed Transitus, a departing, a passage only, a passing from one place to another: so death is but a departing, a passing from earth to heaven, from sinful men to be with God, Saints, and Angels, and with the spirits of just men come to perfection, from things transitory, to things everlasting. To this effect job speaks, job. 14. 14. 
job. 14. 14.  If a man die shall he live again, and all the days of my appointed time will I wait until my change come. So Paul, Philip. 1. 23. I desire to be dissolved and to be with 
Phil. 1. 23.  Christ. Again, For we know that if our earthly house of this Tabernacle be dissolved, we have a building of 
1. Cor. 5. 1.  God, an house not made with hands, which is eternal in the heavens. Whereby is signified the state of eternal glory and life everlasting: and therefore as old jacob revived, 
Genes.  when he saw the Chariots and horses come, which should carry him into Egypt, so because death is the fiery chariot of Almighty God, whereby all his children 
Jacob's Chariot.  and chosen are carried home unto eternal life, let us comfortably lay hold upon faith, when we see the chariots of Almighty God stand ready at our doors, and rejoice that death will do as much for us, as these fiery chariots did for Elias which carried him into heaven, and be no more afraid of death than he was of that fiery chariot and horses which carried him into heaven, both having alike commission, though not in the same manner.  

3 In persuasion of a Resurrection.  Thirdly, We must die in the persuasion of our own blessed and joyful resurrection, that howsoever our bodies shall be dissolved into dust, and die as others, yet that one day we shall arise & live again. Thus job fortified himself against all his miseries with hope of the resurrection, as job 19 
job. 19 25.  25. I know that my Redeemer liveth, and he shall stand the last on the earth, and though worms destroy this body, yet shall I see him in my flesh, etc. This also supported the Prophet David, Psal. 16. 9 Wherefore my heart was 
Psal. 16. 9  glad, and my tongue rejoiced, and my flesh rested in hope, for thou wilt not leave my soul in the grave, neither wilt thou suffer thine holy one to see corruption. This was the faith of David that he was persuaded that God would bring this body out of the grave at the time appointed, and herewith Christ doth also comfort himself in the days of his flesh, Math. 15. 21. That although he should 
Math. 15. 21.  suffer many things at the hands of the Elders, and of the high Priests and Scribes being slain; yet that the third day he should rise again. Now that which was the stay of Christ, of job, of David, that must be the stay of every faithful soul, in all troubles and afflictions.  

4 In our patient suffering.  Fourthly, We must show forth especial patience at the hour of death, for though we have need of patience in the whole course of our life; yet at that time most of all: So the Author to the Hebrews shows: For ye have need 
Heb. 10. 36.  of patience, that when ye have done the will of God ye might receive the promise, so all had need of patience. This much was our Saviour's practice mentioned, Act. 8. 
Act 8. 3●.  32. He was led as a sheep to the slaughter, and like a lamb dumb before the shearers, so opened he not his mouth. Now Peter shows us, that Christ hath suffered, leaving us an example, that we should also suffer with him, 1. Pet. 2. 21. Because (saith he) Christ also suffered for 
1. Pet. 2. 21.  us, leaving us an example that we should follow his steps, therefore as Christ showed extraordinary patience at the hour of death, so must we meekly and patiently submit ourselves under the mighty hand of God when we come to die.   

For our help in this case, observe three things which may make us patient in the day of death.  

1 Consideration to make us patient in death.  
Mic. 7. 9  First, To consider that our pains be always less than our sins; and that we feel not the thousand part of that which we deserve to suffer: as the Church acknowledgeth, Mic. 7. 9 I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause and bring me forth to the light, then shall I see his righteousness, etc. So the Thief upon the cross confessed, Luk. 23. 40. saying to his fellow, Dost thou not fear 
Luk. 23. 40.  God, seeing thou art in the same condemnation: and we indeed justly suffer, for we receive the due reward for our deeds. So jerem. 10. 19 Woe is me for my hurt, my wound 
jer. 10. 19  is grievous, but I said, truly, this is my burden and I must bear it. So must every one say, this and this affliction, cross or misery is for my sins; all this trouble and vexation is nothing in regard of that which I have deserved by reason of my sins, which God might have imposed upon me.  
Consideration 2 Secondly, to consider, That our pains are nothing to the pains of Christ, which he suffered for us. He died on the Cross, we for the most part die in our beds, he died among soldiers; we for the most part die amongst our friends, he was put to all extremity at his death, and we for the most part depart of a long linger disease. Augustine to this purpose saith well; Let man suffer what he will, and let his pains be never so great, yet he cannot come near the reproaches, the crown of thorns, sweats of blood, buffet, revile which our Saviour suffered: though he was God, and we but sinful men, he our Lord, and we his servants, he clean, we polluted; he innocent and we guilty and unrighteous. Therefore seeing our pains in death (at worst) are so far short of his, we should be patient.  

3 Consideration Reu. 14. 13.  Thirdly, To consider these pains are finite, not lasting, and that they bring us to everlasting ease. So we have it, Reu. 13. 14. Blessed are the dead which die in the Lord from henceforth, for they rest from their labours, etc. So Isa. 57 2. it is said of a righteous man, He shall enter into 
Isa. 57 2.  peace: They shall rest in their beds, each one walking in his uprightness. Thus all good men shall be at rest with him when death comes, until afterwards that they come to eternal, full, and everlasting ease; therefore this should make us patient at the day of death, because after a little pain, we come to a great deal of ease. We know when a jailer knocks off a prisoners bolts, fetters and Irons; it may be the wearing of the Irons, puts him to a great 
Prisoner's bolts.  deal less pain than the knocking them off doth, yet though every blow go to the heart of him, he is content to be patient and still, because he knows that pain will bring him more ease afterwards. So all men ly●here fettered and grieved with the bolts and irons of mortality and sin, in which case it may be when God comes to knock off those irons by death, that we feel more pains and extremity then before: yet because this brings to ease, and everlasting peace and rest, therefore it should make us patient having thereby these fetters of mortality and sin loosed by death.  

The fifth thing in a holy disposition.  Fiftly, a main duty is, That we must then endeavour that our speeches be gracious and heavenly at the time of Death; That there be sweet exhortations, savoury, experimental speeches to the beholders, questions of purity, courage, and encouragement: as grapes showed unto 
Grapes.  them of that country whither we are a removing to, as a light shining forth unto them, even from the confines of death, that the beholders our friends may be, as instructed, so comforted in our happy and blessed departure. We find (as a learned man well observes) that a man cannot go so softly in moist grounds, but he will leave prints and marks behind him of his footsteps, so 
Prints of going.  that though he be gone by, yet one may know which way he went: So a man should not go hence so softly to heaven, but he ought to leave some marks and prints of his footsteps, in his good life, good speeches, heavenly meditations, joyful excitations, and practise of holy graces, contempt of the world, etc. which shows whither we are a going, even home to our Father's house; So Christ the Pattern of all Humility, holiness, patience and meekness: what a deal of holy and heavenly speeches did he use before his death, which are ever memorable, chiefly his seven last words; So jacob, Gen. 47. what a many gracious sweet words came from him ere his departure, to his sons and family. So David before his death blessed and instructed his son Solomon, saying, And thou Solomon my son, fear thou the Lord God of thy Fathers, etc. The like we have of S. Paul, Tim.  
I have fought a good fight, I have finished my course, and henceforth is laid up for me a crown, etc. Steven also called upon the Lord jesus towards his end, and Moses blessed the twelve Tribes of Israel; more instances I might give, but these may suffice to show, that every man must endeavour that his last words may be gracious and seemly when he comes to die.  

The sixth thing in a holy disposition.  The sixth and last Duty at the time of death is, Holily to resign one's self into the hands of God, as we see our Saviour Christ did, Luke 23. 46. Father into thy hands I commend my spirit: So Steven when he was in the greatest 
Act. 7.  perturbation that might be, in the agony of death said, Lord jesus into thy hands I commend my spirit, even when there was a shower of stones about his ears. Little children for the most part desire to die in their Father's bosom, or upon their mother's lap, even so must a Christian 
Children dying.  in the hour of death lay down his head upon the sweet breast and bosom of jesus Christ, so rendering up up his soul into the hands of the Lord. If a man had a most precious jewel which he did esteem above all his 
Precious jewel.  wealth, valuing the same at some high rate: in time of danger he would surely make choice of his best and chiefest friend to commit it in keeping. So seeing every Christian hath a most precious jewel, his soul which doth far exceed all other his wealth: therefore howsoever we trust friends with our lands and goods, we must only trust the Lord with our bodies and souls, that he may restore them safe again at the last day. So this is the last duty a Christian hath to do at the day of death, to shut up his own eyes, and to rest upon the sweet mercy of jesus Christ to receive him into glory.  
If a man do thus prepare himself for death beforehand, and then holily dispose of himself at the time of death, there is no doubt but he shall die well and comfortably what death so ever he die; no man can assure himself when he shall die, where; or of what death; only we know if we go on with these helps showed, whensoever or wheresoever, or howsoever, we shall die the servants of God, Saints in heaven, in peace of a quiet conscience, so as they may write upon our tombs and graves such godly Epitaphs, as the Holy Ghost doth upon Moses, So Moses the servant of the Lord died there in the land of Moab according to the word of the Lord.    

LECT. XIII.  
OF THE CONTRAries to Repentance.  IEREM. 18. 12. And they said there is no hope, but we will walk after our own devices, and we will every one do the imagination of his wicked heart. 
Having spoken of the Cases of Repentance, especially of that great case of Comfort in Death, we are now to speak of the contraries of it. For even as Mariners 
Mariners at Sea.  when they go to Sea, they must only not have their course described before them in a Map, but they must also have special notice, of rocks, and shelves & sands, that they may avoid them; Even so must the Christian man not only know the way of the nature, parts, and properties of true repentance, but also even the Contraries and opposites thereof; to decline them as dangerous rocks in his spiritual passage towards his heavenly home. If you look into the Prophecic of Ezekiel, you shall find it thus written, Chap. 
Ezek. 39 15.  39 15. And the Passenger which passeth through the land, when any seeth a man's bone, then shall he set a sign up by it, etc. So must we set up signs and tokens in this 
Signs set up.  passage of our life, that we may avoid these and these places of danger. The ministers of God are such searchers to find out dead bones, that is men's sins, and when they have found them they give us special notice of them, and marks that we may every one look into ourselves by repentance; for many times we are hindered in our repentance and newness of life, for want of discovery and apparent marks to be directed by. Now these contraries unto it are two:  

1. Impenitency.  
2. Unsound Repentance.   

1 Impenitency what?  First, Impenitency is a certain block laid in our way by the devil, when a man hath no touch or feeling of his sins, but against his conscience and knowledge, and judgement, lives in known sins, which for his life he cannot lament nor leave, or set himself against: And is that Impenitency mentioned, Rom. 2. 5. But after thy hardness 
Rom. 2. 5.  and impenitent heart treasurest up unto thyself wrath, against the day of wrath and revelation of the righteous judgement of God. This is impenitency, when a man hath sinned, to be as merry as if he had not sinned, and never trouble his rest for it. Such as are mentioned, 2. Pet. 
2. Pet. 2. 14.  2. 14. who cannot cease from sin, eat and drink, are jolly and brave in company, as if no such matter, like unto Esau, who when he had committed that heinous sin in selling of his birthright, Gen. 25. 34. was no whit dismayed, 
Gen 25. 24.  for saith the text: Then jacob gave Esau bread and pottage of lentiles, and he did eat and drink, and rose up and went his way: Thus Esau despised his birthright. So Joseph's Brethren when they had seized upon him, stripped him of his garments, and cast him into a pit, with an intent to destroy him, they were never a whit moved with the matter, but in a manner added sin to sin, and sold him to the Ismaelites, Gen. 37. 25. and sat 
Gen. 37. 25.  down to eat and drink until they saw the Ismaelites unto whom they sold him. So jerem. 8. 12. It is said, Were 
jer. 8. 12.  they ashamed when they had committed abominations, nay they were not at all ashamed, neither could they blush. So we see when we are not touched for the committing of sin, but can be quiet and merry contented to eat and drink, and sleep as well as if there were no such matter, this is the impenitent and hard heart spoken of, when one is insensible of sin, for as in some diseases insensibility is a great sign of danger, a man being most fearfully sick, when he doth not feel his sickness; so it is 
Insensible sickness.  in the state of sin, a man is in the most danger, when he doth not see or feel it. So jerem. 8. 6. I harkened and heard, and no man spoke aright, no man repent of his wickedness, saying, what have I done? And Isa. 9 13 For the people turn not to them that smite them, neither do they seek the Lord of Hosts: So Ezek. 33. 31. And they come to thee as thy people cometh, and they sit before thee as thy people, they hear thy words, but they will not do them, for with the mouth they show much love, but their hearts go after their covetousness. Now there be  

Three causes why the state of impenitency is such a fearful state to live in.  
Cause 1 First, Because it binds us fast under damnation, and brings us unto hell, and in a manner shuts the door of hell and death upon us being once there. As we read Reu. 20. 
Reuel. 20▪ 3.  3. That the Angel laid hold on the Dragon that old serpent which is the devil and Satan, & bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him; even so doth impenitency deal 
Dragon shut up.  with us, our sins fling us into hell, and when we are there, then comes Impenitency and shuts down the door upon us, ties us in chains, makes all so fast, that we have no power or way to get out of the fearful estate we be in. Therefore 2. Tim. 2. 26. endeavour and exhortation 
2. Tim. 2. 26.  in this case is appointed. Proving if at any time God will give them repentance, that they may recover themselves out of the s●are of the devil, who are taken captive by him at his will: So there is a promise that if at any time a man do come out of the snares of the devil, and repent, he shall have mercy; but it is very hard to be done, Impenitency being such a sin as the Lord every where cries out on: as Amos 3. and jer. 3. 3. And thou 
jer. 3. 3.  hast a whore's forehead, thou refusest to be ashamed: So chap. 8. 6. No man repent him of his wickedness, saying, what have I done? every one returned to his course as the horse rusheth into the battle. And Isa. 9 13. For the people 
Isa. 9 13.  turneth not unto him that smiteth them, neither do they seek the Lord of Hosts: So Ezek. 33. 11. As I live 
Ezek. 33. 11.  saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his wicked ways and live, Turn ye, turn ye from your evil ways, for why will you die, o house of Israel?  
Cause 2 Secondly, Because it makes void and frustrates all the means of grace and Life: As a man dwelling in some poor house comfortably with his wife and his children, the Sun with his bright beams shining and breaking in 
●un shutout.  upon them: if one stop up the window and shut out all the comfortable beams; there comfort is gone: even so it is when God brings the sweet beams of grace to shine in upon the conscience of a sinner, impenitency puts a bar against them, and shuts out all the light of the Lord and of grace that shines into our hearts, so making all the means of Grace and of Eternal Life unprofitable and fruitless unto us; wherefore with the holy Prophet David, we must beware of this feacefull estate, that we may have boldness to say with him, Psal. 66. 18. If I regard iniquity in my heart, the Lord will not hear me. This makes one shameless and obstinate, as Math. 23. 37. How often would I (saith Christ) have gathered thy children together, even as a Hen gathereth her chickens under her wings, and ye would not; Thus Impenitency shuts out all-thriving in Grace.  
Cause 3 Thirdly, Because Impenitency brings the guilt of all our sins upon us: It is true if we repent, as it is, Micah 7. 19 God will pardon all our sins and cast them in the bottom of the Sea. But if we live in sin without repentance, this impenitency will turn all our sins upon us at the day of judgement. Thus doth it heap up wrath upon wrath against the day of God's fierce indignation: even as a man heaps up gold and silver that is every day 
Gold and silver heaped up.  adding and increasing it ●●ll it be a great heap, so an impenitent hard heart, doth every day heap up and gather together by heaping of sins, wrath upon wrath against the day of wrath: So that I may truly say with a learned man, Better be the greatest sinner in the world, and to repent it, then to be the least sinner and die in Impenitency. Which is the worst and most fearful estate that may be. The uses of all which may be these:  
Use 1 First, seeing the state of impenitency is so dangerous, Let us pray to God often to deliver us from it, that though through the corruption of our nature we cannot choose but sin, yet we may see our sins, bewail and mourn for them, and that we may never come to that insensibility and deadness of spirit, never to lament or be sorry for them, but to have strength to remove from this estate, and rise up as soon as may be: praying with the Prophet, Psal. 119. I have gone astray like a lost sheep, seek thy servant for I do not forget thy Commandments. Here you see was a going astray like a lost sheep; but this was such a straying as might be found out again.  
Use 2 Secondly, Seeing this estate is so dangerous, Let us labour to get out of it as soon as may be; for howsoever our sins are multiplied by our corruption, yet this sin of impenitency is more dangerous than all the rest, and brings at last a fearful despair of mercy upon us. Therefore as the women going to the Sepulchre of our Saviour, 
Stone Sepulchre.  were careful who should roll away the great stone which lay at the mouth thereof. So let every one of us now say and bethink ourselves, who shall roll away this great stone, this hardness of heart, this impenitency, this deadness and dulness of Spirit. Therefore as jerem. 31. 18. The Church prays and confesses her failings; so let us pray, Convert us, o Lord, and we shall be converted: and let us use the means diligently, whereby our hearts may be touched and subdued to a true remorse and sense of sin, and the Majesty offended.  
The second thing contrary to true repentance, is Unsound repentance.  

2 Unsound Repentance, what?  This kind of repentance is, When a man shows a kind of repentance, but he does it not in such sort and manner as God requires it, as Isa. 58. 5. Is it such a fast as I have chosen, a day for a man to afflict his soul? Is it to bow down his head like a bulrush, and to spread sackecloath & ashes under him? Wilt thou call this a fast and an acceptable day to the Lord? It is God's expostulation with his people: as if he should say, Is this such a Fast as I have chosen? I have chosen fasting, indeed, and commanded it, but you failed in the true meaning and manner of it: I care for no outward shows, so much as the inward humiliation. So the Lord hath chosen repentance, and commanded it, but we must look for such a kind & manner as the Lord hath chosen. Now there be two sorts of unsound repentance.  

1. Hypocritical Repentance.  
2. Desperate Repentance.   

1 Trials of hypocritical repentance.  Of the first, there be four marks or notes to discover hypocritical Repentance, i. When it is in show, and not in the heart, when a man seems to repent of his sin, and undertaketh an outward show of sorrow & sadness, without any inward compunction of spirit: of which the Lord complains, jerem. 3. 10. And yet for all this, her 
jer. 3. 10.  treacherous sister judah hath not turned unto me with her whole heart, but feignedly, saith the Lord. So Host 7. 14. 
Host 7. 14.  the Lord complains, And they have not cried unto me with their whole heart, when they howled upon their beds, they assemble themselves for corn and wine, and they rebel against me. And Psalm. 78. 35. 36. And they remembered 
Psal. 78. 35. 36.  that God was their rock, and the high God their Redeemer; nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. They had good speeches with their lips, but their hearts were not upright.  
Secondly, When a man is more grieved for the punishment of his sin than for the sin itself. As Cain said unto the Lord, Genes. 4. 13. My punishment is greater than I can bear; but he never cried out for his sin: So Num. 21. 7. The people came to Moses, importuning him to pray to God to remove the fiery Serpents from them; but were not so earnest for to remove their sins: The Prophets are full of these complaints of the people to remove the judgements of God from them: when yet their endeavours to remove their sins were faint or none at all; and is it not so with us? Here is sometimes a kind of show of sorrow, sadness, and complaining on our crosses and grievances, and so an outward profession of Repentance, which without the heart and true reformation of life is but an hypocritical repentance.  
Thirdly, When a man reputes him of a sin, and by and by false as wilfully into the same sin as before: as the Lord complains by the Prophet, Psalm. 106. 13. They soon forgot his works, and waited not for his counsel. So Pharaoh repented often, Exod. 8. 9 yet when the punishment was off him, he was as ill as before. Therefore when a man wiltake on to envy against any sin, be it swearing, drunkenness, etc. and by and by run into the same sins, it is an hypocritical repentance. I grant some sins hang upon a man through the corruption of Nature, and will hardly be shaken off: So that if we do not strive against them and labour to weaken their forces, they must and will by their use and custom bring on hardness of heart, and so no repentance at all, wherefore let us set a watch upon our hearts for fear of returning to our old sins, and leave sin before it leave us.  
Fourthly, When a man will repent of one sin, and yet live wittingly in a number of other sins. This was the sin of judas, he seemed to repent the betraying of his master, but never thought (for aught we know) of a number of other sins he lived in. So Ahab made a show of repentance for the kill of Naboth, but never repent for killing the Lords Prophets nor of his Idolatry. It is true indeed, That he that reputes truly of any one sin, reputes of all; because, Eadem formalis ratio, makes him hate all: which hatred will at last, make him get out of all these snares: yet there is in many a corruption ortaint of sin cleaving to some, and forsaking others: which is another sort of hypocritical repentance.   

The second Contrary to true Repentance,  

2 Desperate repentance.  I told you was desperate repentance, when a man seeth his sins, and the horror of them, and yet never hath any serious thoughts of turning from them, but perish thus; and so it may be at last in some fury or rage they cry out upon them, as we know judas did, he confessed high sin and saw it, but did despair of God's mercy in pardoning it, this was unsound repentance: For repentance is such a secret foe to sin, that it makes one with all his heart endeavour to turn from it: therefore whosoever doth not turn from his sin, is not likely to come unto Repentance. So julian the Apostate came at last to desperation, 
julian.  when he threw up his blood in the air, and cried out; O Galilean thou hast at last overcome! Now this 
Tandem Galilat vicisti.  Repentance shall be in all the damned at the day of judgement, to see and bewail their sins; yet perishing under the burden of them, desiring hills and mountains to fall upon them, and cover them. It is true then that all men shall repent at one time or other, sooner or later; either in this life or at the day of judgement. Therefore how much better were it for men to repent here in this life, where they may have peace and joy in God and their own consciences, than too late, with all torments unsupportable hereafter, when they shall have no benefit by such an afflictue penal repentance. Therefore let us repent betimes since God is so gracious to accept of us, though we have been great and grievous sinners; for this, see what Samuel said unto the people, in their contrition, 1. Sam. 12. 20. Fear not, ye have done all this wickedness, yet turn not aside from following after the 
1. Sam. 12. 20.  Lord, but serve the Lord with all your heart, and turn ye not aside; for than should ye go after vain things which cannot profit nor deliver, for they are vain: for the Lord will not forsake his people for his own great Names sake, etc. So Peter in his Sermon, Act. 3. 19 exhorts them; Repent ye therefore and be converted, that your sins may be blotted out. So jerem. 3. 1. Thou hast played the harlot with many lovers, yet turn again to me, saith the Lord.  
And farther, besides these two sorts of unsound Repentance, there be two sorts may be suspected.  

1. Poenitentia sera: Late Repentance.  
2. Poenitentia Coacta: Forced Repentance.   
Now though both these sorts of Repentance may be true, yet may they also be suspected, first, as for Late Repentance, 
Late Repentance.  when a man neglects and puts it off all his life, until the day of death, it is greatly to be suspected, especially when a man hath had good means of conversion, growing in grace, and living under a good ministry. We read in the story of Esau, Heb. 12. 17. because he 
Esau's Tears.  neglected the time of obtaining the blessing, that afterward when he would have inherited the blessing he was rejected, for he found no place of Repentance, though he sought it carefully with tears, So it may be suspected that if a man neglect repentance all his life-time, it will be hardly found at last; For Augustine in this case saith well: If a man repent when he can sin no more, it may be thought he forsakes not his sin, but his sin forsakes him. Object. Hereunto is objected by the delayers of Repentance, that the good Thief on the Cross, his repentance was late and true. Therefore a man may truly repent at last. Answ. I answer, I say not that late Repentance may not be true; but that it may fail, and be suspected: as for the good Thief consider two things: First, that this is a rare example, the like not in all the Bible again. Secondly, his repentance was accompanied with so many graces of the spirit in that disgraceful extremity, that few (who have so lived) attain unto at the day of death; especially such who have hard hearts, and all their life-time put it off until that time. But we must not presume upon the like, because the secret of God's acceptation is Coeliarcanum, A Divine secret, and not within our reach.  

2 Constrained Repentance.  Secondly, Constrained Repentance, when one does repent, but in the time of trouble, or in some great sickness, afflictions, or when the judgements of God are upon him: as was seen in Pharaoh, Exod. 8. 15. of whom it is written; But when Pharaoh saw that there was respite, he hardened his heart, and harkened not unto them as the Lord had said. So also Numb. 16. 34. when the ground opened and swallowed up Korah, Dathan & Abiram, with their company, the children of Israel hearing the cry fled away, and were afraid lest they also should be swallowed up, but yet notwithstanding after this judgement they did murmur against God and against Moses. So there is a number of men and women amongst us that never think of Repentance, but when the hand of God lies heavy upon them, as it is Psal. 78. 34. 35. When he slew them then they sought him, etc. Therefore let us pray unto God to take away the hardness of our hearts from us, and give us a melting relenting heart, with the spirit of grace to overrule our corruptions. First let us pray to God, that we may repent of our sins with inward sorrow: Secondly, that we may be grieved for our sins rather than the punishment of them: Thirdly, that we may repent with resolution to sin no more. And lastly, that we may repent of all our sins, those most predominant as well as the rest, which we seem to hate and abhor.    

LECT. XIIII.  
OF THE INCREASE of Repentance.  2. PET. 3. 18. But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ; to him be glory both now and for ever. Amen. 
IF a man should bring all you that are here present to a Mine of gold, and 
Mine of gold.  tell you that every man might gather for himself; what would you do? stand still and gaze about you; nay rather would you not set yourselves about together: Even so doth the Lord deal with you in the use of these good means, he brings you to a Mine of Gold, better than any the world can yield; he bids you every man to gather for himself, and therefore, Lord that any man should stand still, misspend the time, and not apply himself to gather these precious things that be before him! Weespake the last day as you heard of the Contraries to Repentance, which are two: Impenitency and unsound Repentance: Now it remains in the next and last place that we speak of The Increase of Repentance; How a Christian as he increases in other graces of God, so also must grow in the grace of Repentance: wherein two things are to be declared:  

1. That no man's Repentance is perfect in this life.  
2. Because our Repentance is imperfect in this life, therefore as we increase in other graces of God, so must we grow in this also.   
Now if no man's Repentance be perfect in this life, than no man living can perfectly repent him of his sins, and therefore when he hath repent, he had need to turn again and to pray God to forgive the imperfection of it. Yet lest any man should be deceived in this, we must know that two ways Repentance is said to be imperfect;  

1. In regard of the Nature of Repentance.  
2. In regard of the Degrees, and the Measure of it.   
Every man's Repentance therefore (as we say) is imperfect, but how? Not in regard of the Nature of Repentance to him that hath truly repent, but only in regard of the degrees and the measure of it, it doth not want any part of true Repentance, but only wants the perfection of that part; and so we say in respect of measure and degrees every man's repentance is imperfect in this life. Even as we sec a little child hath all the parts of a man none 
A child's parts.  wanting, yet hath it not the perfection of those parts; it is not yet come to the strength, growth, just measure, sizes and height of a man: So it is in the Repentance of a true Christian, it hath all the parts of true Repentance, only (as I say) it wants the perfections of those parts, being not imperfect in Nature, but in Measure and Degrees. Now that every man's Repentance is imperfect in this life, it is proved;  

1. Generally.  
2. Particularly.   

1 Proof.  Generally, because the state of this life is a state of Imperfection; therefore no man can possibly attain to perfection in this world, this God hath reserved until we come home to heaven. Schoolmen say well and agreeable to the Scriptures: from Math. 5. 25. That as long as we are in this life, we are not in our country, but in the way: As there it is said, Agree quickly with thine adversary whilst thou art in the way with him, etc. Our way 
Way.  now is the way to heaven, therefore because we are but yet on our journey in the way, our state is a state of imperfection, as the Apostle shows, 1. Cor. 13. 9 10. For we know in part and prophesy in part, but when that which is perfect is come, then that which is in part shall be done away. So S. Paul saith of himself, Phillip 3. 12. Not as ehough I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which I also am apprehended of Christ jesus. So job 9 20. If I justify myself (saith he) mine own mouth shall condemn me: if I say I am perfect it shall also prove me perverse. And james 3. 2. he affirms in many things we offend all; If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Thus it appears (as a Father speaks) that all just men have but an unperfect perfection in this life.  
Particularly it is proved thus: First, No man can know all his sins, which if he cannot know, than he cannot repent of them so fully as he should: to which purpose the Prophet speaks and prays, Psal. 19 12. Who can understand his errors? Cleanse thou me from secret faults: wherefore it is clear, one cannot repent him expressly of those sins he knows not; but what he knows and is convinced of, those he ought to repent particularly. Secondly, No man, though he knew every sin he committed, is able to repent of the same perfectly, in regard of his corruption, so long as he carries frail flesh about him, and why? Because there is no motion of the spirit, but it is much weakened by the tentations of the flesh: as Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh, and they are contrary the one to the other, so that ye cannot do the things that ye would. So the Apostle confesses of himself; Rom. 7. 18. For I know that in me, that is in my flesh dwelleth no good thing, for to will is present with me, but how to perform that which is good I find not; and why? because the law of our members still rebels against the law of our mind, and therefore as when men pour water into a glass of wine, the water abates 
Water and Wine.  the strength, taste and colour of the Wine: even so it is between the flesh and the spirit, the motions of the spirit be always weakened with the motions of the flesh in some measure or other: so as we cannot do as we would, but live encumbered with a number of corruptions, clogged and weighed down with natural frailties; which make that we cannot perfectly repent us of all our sins in this life. Now against this doctrine there may be three objections.  
Object 1 Obiect. 1.  

All the works of God are perfect;  
Repentance is a work of God:  
Therefore Repentance may be perfect in a man in this life.   
Answ. To this I answer, the works of God are of two sorts, First, Some God works immediately. Secondly, Some he works not immediately by himself, but mediately by man. Now those works of God which he worketh by himself they be perfect works, and have no defects; but those works which God works by means of man, those be not always perfect, but many times carry some points and marks of frailty in them: As we know, a Scrivener who writes a perfect hand of himself, yet let him put the Pen into a 
Child's hand lead.  child's hand; though he guide it, his writing will not be so fair as that of his teacher, because it somewhat participates of the child's unskilfulness: So it is in this matter of Repentance, because this is not a work which God works merely by himself, but by the means of a man himself assisting, using his will and other affections therein; Therefore because there is defect in man's affection, and Reluctation in his will, resisting well-doing, therefore his repentance must needs be imperfect.  
Object 2 The second Objection is taken out of Scripture; where the Scripture many times seems to speak of the perfection of a Christian, sometimes commanding it; as Math. 5. 48. Be ye therefore perfect, even as your Father which is in heaven is perfect: Sometime commending man for it: as 1. Cor. 2. 6. Howbeit we speak wisdom amongst them that are perfect, etc. So Phil. 3. 13. Let us therefore as many as be perfect be thus minded, etc.  
And therefore if there be perfection in other graces; There is also perfection in Repentance.  
Answ. To this I say, Perfection that the Scripture speaks of, is either Comparative, in comparison of others, as in the same third chapter of the Philippians, S. Paul hath plainly affirmed that he was not perfect before God: however now he is perfect Comparatiuè more perfect than other men, who had not such excellent gifts and graces: As Noah was a just and perfect man, in respect of those wretched people who lived in those times, Gen. 6. 50. So job and Zacharie in this respect were called ●ust men. Secondly, Ex parte, we may be said to be just and perfect in some respect and degrees: as Math. 5. be ye therefore perfect as your heavenly Father is perfect. Here we cannot be so perfect in the intention of our love: but in the Extension thereof, to love all sorts, to love our enemies; to love friends and foes, and do good to all of all sorts, with an eye unto God; that is, that perfection here meant and spoken of.  
Object 3 The third Objection is this: All the graces of God that be imperfect in this life, shall be perfected in heaven, 1. Cor. 13. 10.  
But our Repentance shall not be perfected in Heaven, for in heaven there is no sorrow for sin, as Reu. 16. 17. for God shall wipe away all tears from their eyes.  
Therefore because repentance shall not be perfected in heaven, it must needs be perfected in this life.  
To this I answer, there be two parts of Repentance, considerable:  

1. There is a Poenall part (if I may so call it.)  
2. A Part that consists in sanctified motions.   
Answ. That part of Repentance which is Poenall sorrow, afflicting tears, and such like, shall cease in heaven, and is merely shut up within the bounds of this life. But, that part thereof which consists in sanctified motions shall be perfected in heaven, because we shall perfectly dislike and hate all the sins that over we have committed: Thus the doctrine being clear, the uses are three.  
Use 1 First, seeing that no man's repentance is perfect in this life, therefore, as we pray unto God to pardonour other imperfections; so we must pray to pardon the failings of our repentance; not to weigh them in the balance of justice, lest they be found light, but in the balance of ●…ercie, where small things are taken in good worth; and therefore as the man in the Gospel came to Christ with tears, saying, Lord I believe, help my unbelief; So must we all 
Mark. 9 ●4.  cry unto God with mournful and heavy hearts: Lord I repent, but for Christ's sake pardon the many failings of my Repentance.  
Use 2 Secondly, seeing our Repentance is imperfect in this life; therefore it is clear, that no man by his Repentance can merit any thing at the hands of God; The very Schoolmen say the selfsame thing: that any defect, 
Caietan. q. 11. ad Co●rad.  want or impenitency makes our Repentance to be imperfect; yea, all we can do is full of defects and wants, therefore no merit before God; and if it merit nothing at the hands of God, then when men have repent them of their sins, they have need still of the Blood of Christ to make Reconciliation and atonement for them. It is the opinion of some in the world, that if one have repent of a sin, by and by he shall be saved by the virtue of his repentance. But the truth is, that though repentance be a necessary duty and disposition, without which no man living can be saved in this state of sin; and though it be never so sincerely performed and often reiterated, yet because it is full of so many imperfections, it had need of the Blood of Christ to perfect it, and reconcile us unto God, holy, clean, and unblamable in his sight: as Peter tells us; Ye also as lively stones are built up a spiritual 
1. Pet. 2. 5.  house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by jesus Christ. So that do what we can, all sacrifices and services be only acceptable to God through him.  
Use 3 Thirdly, seeing all our Repentance is unperfect, so long as we live in this world: Therefore no man is to dismay himself, and be too much cast down, if he do not find repentance to be perfect in him; If he do not find a perfect hatred of sin, love of God, endeavour to please God in that he requireth; In this case one must not too much afflict himself, because he cannot attain to things impossible in this life; considering, that it is not perfection but truth of Repentance that God looks for in this life: in which case S. Paul comforts the abject, saying, 2. Cor. 8. 12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that a man hath not.  

2 Main point. The increase of Repentance  The second main thing is, That because every man's Repentance is imperfect in this life; Therefore there must be an increase thereof in the life of a Christian: As we increase in other graces, so increasing in the grace of Repentance. Therefore Christians have no cause to be dismayed at this, when God brings them off again and again to renew their Repentance. A number of poor Christians cannot tell what to make of this, when they have repent their sins, and been comforted with the Promises of the Gospel, and gone on a longwhile in a cheerful estate upon a sudden; all their old sins are cast upon them again to terrify them worse than before, and so by a heavy recourse of sorrow they become much perplexed and amazed. But let such think that this is nothing else but Repentance: As in a little child when he begins first to write, he frames his business somewhat 
Child writing.  unhandsomely, when he hath perfected a letter, his Master sets him to make the same letter again, until he do it better and better, until at last it be excellently well. Even so because there are not those firm and true intentions 
Note well. Comfort.  of our affections in our first Repentance, the Lord is fain to go over again with us, and to set us anew to repent of our old sins: thus is the growth and frame of a Christians progress in grace, to go it over again still, until it come to perfection. I have heretofore observed, 
A Tree growing.  that a tree always grows until it come to his full pitch of state; yet it grows not always in one sort, but sometimes it grows in the boughs, sometimes in the branches, sometimes in the root. Even so it is with a Christian, he hath his times of growth, he doth not always grow in one and the same sort; but sometimes in one Grace, and sometimes in another; sometimes in knowledge, faith, love, obedience, etc. and yet be in a good estate, though he be put still to renew his Repentance from time to time, which (if I may so speak) becomes so much the purer, like gold when it is often refined; by ardent and often praying, again and again: therefore distressed Christians in this case, have no just cause to be so perplexed and cast down as many times they are.  
Wherefore seeing it is necessary still to grow in Repentance, 
Exhortation to Repentance  and that it can never be too pure nor perfect, not too often gone over in this life; we must therefore labour, and every day endeavour to be more and more penitent for our sins, bitterly to lament them, and increase in the detestation and hatred of them: so making use both of the mercies and judgements of God this way, as to further us in the growth of our repentance. So we see Peter did, by occasion of Christ's mercy unto him in the draught of fishes, Luk. 5. 8. He fell down on his knees and said, depart from me, I am but a sinful man o Lord! So did the Lord's people by occasion of the judgement in the Thunder and lightning, 1. Sam. 12. 19 say unto Samuel, Pray for thy servants unto the Lord that we die not, for we have added unto all our sins this evil to take a King; thus must we grow in this as in other graces. It is therefore a great corruption for any to desire to grow in other graces if this be neglected, and to do some things conscionably, and to neglect those other main duties in Religion. For if one had a child, and the child should 
Child.  grow in one part and not in another; one hand and one leg should thrive, but not the other, but keep still at a stand, how bitterly would he complain of this; and yet so is it in the state of many a Christian, one part of the graces of God grows well, but the other doth not grow at all; many increase in knowledge, show a great deal of zeal, of devotion, have sufficiency of faith and are cheerful in their obedience, but they grow not a whit in Repentance, they are not a whit more humbled for their sins, more penitent and cast down before the LORD, and therefore can say, what cause have we to be dejected and afflicted so for it? but let us of better knowledge, learn to be better affected, our care being to be more and more humbled for our sins. We see in Nature when a man is buried and laid in the 
Man buried.  ground, the more earth and mould you cast upon him, the more he consumes from day to day, being so much the more unfit to rise up again, (suppose alive) from under the weight and burden of the earth which presses him down. Even so it is with the sin of a Christian: when a man hath buried sin in himself, the more he increaseth his repentance and holy humiliation, the more earth and mould he casts upon it in this kind, the less able will it be to rise and revive again: nay, our sad and serious Repentance will make it that it shall not rise again. Now there be three ways wherein a Christian must increase in the Grace of Repentance, as well as in other Graces.  

1. In the Number of his Graces.  
2. In the Measure of his Graces.  
3. In the good use of them.   

1 In the number of Graces.  First for the Number of Graces; see what Peter saith, 2. Pet. 1. 5. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance Patience, and to patience godliness, etc. And so 2. Cor. 8. 7. Therefore as ye abound in every thing, in faith and utterance and knowledge, and in all diligence, and in your love to us, see that ye abound in this Grace also. Therefore it should grieve a Christian to hear a man speak of any grace which he hath not in himself. Fine and dainty 
Dainty women.  women we know who have a delight in curious gardens, if they hear of any goodly Plant, or delicate Flower in another body's garden, they never rest till they have got a slip of it into their own: yea, here they beg a root and there a slip, and so set it into the ground. Even so must a Christian do, because his soul is the garden of God's graces, therefore whatsoever grace of God he hears of to be amongst others, by and by he must labour to get it home unto himself, therefore it is great corruption for men to get some one grace of God, and neglect the rest, to get a little knowledge, zeal, devotion, etc. and yet never labour for a good conscience, sobriety, patience, faith, love, etc. letting these things pass unrespected and unregarded: A Christian must be like a little child, who every year grows somewhat, and adds to 
A Child.  his stature and growth in all proportion of parts not growing in one member, and declining in another, so must Christians do; endeavour to thrive in all graces.  

2 In the measure of Graces.  Secondly, We must grow up in the measure of Graces, as the Apostle exhorts, 1. Thess. 4. 1. 10. Furthermore than we beseech you Brethren and exhort you by the Lord jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. So 2. Pet. 3. 18. But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ. Therefore if we believe, let us believe more; if love, endeavour we for more; if patient, let Patience have its perfect work (as S. james speaks) that we may be entire and want nothing. We read Math. 13. 31. The graces of God are compared to a little seed, not to a little stone, because though a seed be 
Seed.  little, yet it is of such a thriving nature that it will not always be little, but grow and increase to his limited stature and greatness: So the thing is clear, a Christian must increase as well in the Measure as number of Graces, be like the thriving seed, not like to a little stone that grows no bigger; which shows their fearful estate, who grow not in the measure of their graces.  

3 In the good use of them.  Thirdly, In the use of them, for one may have good Graces, and yet never put them to any employment, like unto that unthrifty servant, Luk. 19 20. who tied up his Talon in a napkin: and like that lame man by the Pool of Bethesda, john 5. 7. who though he had legs, yet had no use of them until Christ restored them: so we may have some graces of God, and no right use of them, if we be not careful to rub them up and set them a work, wherefore the Church prays, Cant. 4. 16. Awake o North, and come thou South, blow upon my garden, that the spices thereof may flow out, let my beloved come into his garden and eat his pleasant fruits. So Psal. 119. 34. David prays, Give me understanding and I shall keep thy law, yea I shall observe it with my whole heart. Therefore as Mary not only brought a Box of ointment to Christ, so that all the house was filled with the smell thereof: even so must we 
Ointment.  not only bring our Boxes of ointments, of graces unto Christ, but effuse and pour them out, that God may smell the savour, and others may receive good by them. If a man had a thousand Tun of wine in a Cellar, 
Wine.  which he had no use of, but were kept closely there, what were any man the better for it? but if he would make a large Cistern, and turn out a Conduit cock into the street, that every one who passeth by might drink thereof, then would they commend his bounty, and be thankful unto him: So when we have good graces of God which we keep to ourselves, not being profitable unto any, it is matter of rebuke and reproach, until we let the cock run to water and refresh others.  
One thing more is to be considered, for conclusion of all; which is,  

How a Christian may grow in Grace?  
For it may be many a one would be willing to grow in Grace, if they knew how; being ready to think or say with the jews unto Christ, john 6. 28. What shall we 
john 6. 28.  do that we might work the work of God? So may ye say to me, you talk of excellent duties, but how shall we perform them? To which I answer there be four things to be performed of every one that would grow in Grace.  
First, In the use of them to be careful that they may thrive and grow, as the Apostle prescribes, 1. Pet. 2. 2. As new borne babes desire the sincere milk of the word, that you may grow thereby. Means to grow in grace 
Seeds not watered nor weeded.  If one sow good seeds in his garden, and never water or weed them, or set up sticks by them for their support and leading upwards, all his labour will be in vain: So if one do not nourish the good seeds of God's graces sowed in his heart and soul, if he do not water, weed them, and set up supporters unto them; a thousand to one that they will never thrive nor grow to any purpose. Therefore we must do as the ivy 
ivy.  doth, because the stalk thereof is weak, the string not being able to support it to grow up strait, therefore it catcheth hold with his keys and claws, upon every post and tree that it may climb up by. So because commonly we all creep upon the ground, and be not able to lift up our souls unto Heaven by our own strength; let us lay hold of the holy things of God, the promises of the Gospel, and the merits of Christ; never leaving nor giving them over, until they have lifted us up unto heaven.  
Means to grow in grace 2 Secondly, We must use all the ordinary means, besides extraordinary graces and prayer: for if we use some and neglect the rest, no marvel though God deny his blessing to the rest: as if one use Prayer, and yet will not come to the preaching of the Word; or if he hear the Word, and neglect the ●…aments: this man may miss of his aim and comfort: as the Disciples, Math. 17. 20. used some means, but because they failed in other some in the matter of faith, therefore they wanted a blessing on their work for that time. It must therefore be our care and wisdom to use all the means which God hath appointed, as we know by experience, go to a Doctor for 
Doctor.  a pain in the head, he prescribes you four things for the remedy; of which if you take but two, and neglect the other two, no good can be done; for when you return to the Doctor and tell him, that you have only taken two of the four things prescribed: no marvel may he say; you are not cured, who have neglected the half of the means appointed for your cure: So it is, when men will not betyed unto all the means which God hath appointed.  
Means to grow in grace 3 Thirdly, We must use all the means constantly which may stand us chiefly in stead: as it is Heb. 6. 7. For the earth which drinketh in the rain that cometh often upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. If a man have found out an excellent plaster which will cure his sore: if he pluck 
A Plaster.  it away and do not let it lie when he is on the mending hand, but expose it to the air: He may relapse into a worse condition, or kill himself,: So when a man hath got some profit by the use of good means, if he do not then keep to them, but grow loose and idle, he may fall into as bad estate as before he knew of any cure: or much worse. Trees that grow by the sent of water; if the water 
Trees.  be drawn from them, they cannot thrive thrivingly, as before: so take away the constant use of good means from a Christian, and you take away his life, he cannot thrive or grow.  
Means to grow in grace 4 Fourthly, We must so use all the means as we must be careful, and endeavour to be bettered by them, and not only grow, but grow to a taste of perfection by the use of them, as near as may be. According to the Apostles Exhortation, 2. Cor. 6. 1. We then as workers together with him, beseech you also, that you receive not the grace of God in vain. Therefore we must do as wise merchants, 
Merchants.  who when they have made a venture at Sea, cast up their books, and look into their accounts to see what they have gained. So Christians who bear a part in the house of God, and traffic against sin with his graces, must cast up their accounts, look into their books, see what they have gotten or gained, what graces be the stronger, and what graces the more weakened in their hearts.  
Lastly, it may be objected: is there now remaining any thing else to be said in this Treatise of Repentance? I answer for myself; nothing else I have to deliver unto you concerning this Treatise: only to entreat you that as one having passed alongst a goodly pleasant long valley, 
Valley review.  where he hath seen on both sides great store of delightful Woods, Towns, Castles, Rivers, etc. when he is ready to leave that plain, turns about to view the place once more, and make impression thereof in his memory: so that you (having passed along and heard so many excellent points in this doctrine of Repentance,) would turn about again, once more to view them all ere we leave them.  
First, you have heard of the Necessity of Repentance, 
Summe of all.  that we cannot be saved without it. Secondly, The order of it with other Graces; Repentance being first seen in the life of a Christian. Thirdly, The Nature of Repentance, in which was four things; First, that it is a changing and turning: Secondly, a turning in all and every faculty of the soul: Thirdly, a turning from all sin● Fourthly, a turning from all sin unto God. Fourthly, The Causes of Repentance, were three: 1. God the Efficient Cause: 2. The preaching of the Law and Gospel, the Instrumental Cause. 3. The helping Causes: the Mercies of God, his judgements and our own considerations. Fiftly, The Time of Repentance was twofold: General and Particular, in the General two Rules. 1. That we must repent in this life. 2. That we must repent as soon as we can. 2. In the special time of Repentance, were five Particulars: 1. When we have fallen into any new sin. 2. When the judgements of God are threatened against us: 3. When there is an offer of spiritual means of grace. 4. When we are to undertake any great work. 2. To renew our repentance every morning and eveuing. Sixtly, The parts of Repentance in which four things was observed: 1. Examination. 2. Humiliation. 3. Deprecation. 4. Resolution for the time to come. Seventhly, The Impediments of Repentance, were two. First, in judgement. Secondly, in Affection: In judgement four ways: First, either to think ourselves not sick of sin: or secondly sick, not so sick as indeed we be. Thirdly, if sick, yet that we may recover without repentance; or fourthly, if Repentance must needs be, yet that it needs not to be so full and strict as Preachers tell us. Secondly, Impediments in our affections, were first the love of the world. Secondly the love of pleasures. Thirdly, the love of our own ease. Fourthly, the love of our sins. Fiftly, the desire to keep credit with the world. Then we came to The Cases of Repentance, five in number: First, the case of Relapse: Secondly, the Case of Iteration: Thirdly, the Case of Restitution: Fourthly, the Case of Tears: Fiftly, the Case of Comfort in death. Ninthly, The Contraries to Repentance. First Impenitency. Secondly, unsound Repentance. Lastly, the Increase of Repentance, in two things: First, that Repentance can never be but imperfect in this life: Secondly, wherein it fails?  
Thus have I, according to that ability God gave, endeavoured to cast the seed of God into your hearts, now your wisdom ●●st b●… to water it, when you are at home in your houses, that as my pains hath been to preach it unto you, so yours may be to remember and make a right use thereof; and so I end, beseeching God that the memory of these things may remain with you till your dying day. That as every day you sin, so every day you may so renew your Repentance, as Peter speaks, Act. 3. 19 That your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.   
FINIS.