it flow not from Faith as the streame from the fountaine which in order of nature must be before 5. Before any thing can please God in a man the man himselfe the person must please him first Gen. 4. God accepted Abel and his sacrifice The new motion pleaseth God because it is from a new creature but first the person must be in Christ and then a new creature 2. Cor. 5.17 And first hee must be a beleeuer before he be in Christ God respecteth not opus externum but spiritum internum He looketh on no worke further than it is the worke of his spirit but the spirit is no where but in the sons of God Gal. 4.6 and no sons but by Faith in Christ Gal. 3.26 If therefore Repentance must be a worke and fruit of the spirit of God and that spirit bee in none but sons and none of them sons but by Faith in Christ therefore must Faith goe before Repentance yea before the Sonship it selfe 1. Both of them are wrought at one moment of time and in time are neither first nor last but in order of nature Faith as the cause is first and then Repentance 2. Faith is before compleat Repentance for some beginnings or preparations to Repentance goe in time before Faith namely legall fit◠and terrours of heart for sinne and these are sometimes called by the name of Repentance as a part by the name of the whole Math. 21.32 Yee were not moued with Repentance that ye might beleeue The ignorance of the meaning of the word Repentance in this place hath occasioned this idle scruple But the distinction of Legall and Euangelicall Repentance will fully satisfie it Legall which is a sorrow and terrour excited by the law and onely initiall and preparatory is before faith But Euangelicall which is sauing and compleat must haue faith before it for the former reasons Obiect But that which most troubleth is the setting of Repentance before faith as Mark. 1.15 Repent beleeue the Gospel Act. 20.21 Testifying to Iewes and Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. But they forget that the cause is set sometimes after the effect as 1. Tim. 1.5 Faith is set after a pure heart and yet it is Faith that purifieth the heart But it is as if he should haue said If you would get a pure heart get Faith so in these places Repent and that ye may doe so ye must first beleeue and so this transposition plainely ouerthroweth the conceit they build vpon it 3 The forme of Repentance is in turning or returning for by the sinne of our nature and practise wee haue turned our selues away from God cannot see his face and fauour towards vs. Now Repentance turneth vs backe againe the way that wee are gone from him And in this returne 1 The whole man must turn for the whole man is turned away and naturally and wholly euill Gen. 6. The imaginations of his heart are euill continually yea whole euill is in euery man euen the whole roote of sin and further than the restraint of speciall or common grace would produce all bitter and poysonfull fruits 2 He still turneth Repentance is a continued act of turning a Repentance neuer to bee repented of a turning neuer to turne againe to folly For 1 He hath euer something with him to turne from a flesh still resisting the spirit many temptations of Sathan many wicked fashions of the world 2 He can neuer get neere enough to God in this life nor euer turne so neare him as once he was and therefore hee must proceed on till he doe attaine Cap. 4. The tearmes of Repentance 1 Whence 2 Whither 4 THE tearmes from whence and whither a man must turne are first from all sinne secondly vnto God 1 The Scripture noteth Repentance to be a turning from wickednesse Act. 8.22 Repent if so be the wickednesse of thy heart may be forgiuen and from dead workes Heb. 6.2 It is called a ceasing to doe euill Isa. 1. The obiect of Repentance is all sinne not one or many but all sins The reasons are these 1 God calleth for repentance of all sinnes Colos. 3.8 Put away all these things 2 He hath shewed his readinesse to forgiue all sins except that against the holy Ghost but vpon this condition 3 We desire God to forgiue all iniquity and not leaue one vnforgiuen and therefore wee must leaue none vnforsaken 4 One sinne separateth from God as well as many one poyson killeth as well as many one hole sinketh the ship 5 Christ suffered for all sins as well as one he is the lambe of God that taketh away all the sinnes of the world if hee pay not the vttermost farthing wee neuer get out of prison 6 Mortification killeth all sinne and the vertue of Christs death in vs setteth vs against all sinne as well as any sinne and sanctification reduceth euery faculty to the first image one as well as another in which the whole man must be blamelesse for whatsoeuer is old must bee renewed 7 A day commeth when euery sinne shall be set in the open light if any one be vnrepented of that shall bee found with vs and laid vpon vs eternally Whence it must follow that euery true penitent 1 Setteth himselfe against great sinnes sinnes as red as scarlet of a deepe dye which euery one thinketh to repent of 2 Small sinnes defects and omissions common frailties secret euils Dauids cutting Sauls garment Iohn Hus his playing at Chesse for losse of his time and prouocation vnto anger 3 Sweet and friendly sins This streame of repentance is as the floud that drowned Noahs neere friends and seruants so it drowneth our nearest and most friendly sinnes And hereby thou hast a good note of sincerity Psal. 119.3 the vpright in the way doe no iniquity sincerity hateth all waies of falshood An hypocrite will strayne at comming into the common hall vpon the Preparation day but not at shedding the bloud of Christ. 2 Euer true Repentance carrieth a tender conscience which is as a tender eye that will water and finde the trouble of the least moate as a strait shooe cannot indure the least stone within it but will make him shrinke The second tearme to God for this we haue sundry 1 Commandements Ioel 2.12 Turne to the Lord Ier. 3.12 turn to me O disobedient Children Ier. 4.1 if thou returne then returne to me saith the Lord. 2 Examples Dauid Against thee against thee c. Ps. 51. The Prodigall will returne to his Father 3 Reasons first because wee haue sinned against him and turned not onely from him but against him Hos. 6.1 Sinne is a turning away from the chiefe good Repentance is a returning to the chiefe good 2 He will onely pardon sinne on this condition sinne is a running from God and into the hatred of God only Repentance is a returning into fauour and friendship with him 3 He is our first husband therefore let vs returne vnto him our first
windy presumption is not capable of Repentance till hee be pricked with the sharpe needle of the Law pricking his heart Neuer till then did the Conuerts say Men and brethen what shall we do Acts 2.37 2. God giueth no grace but to the humble Iam. 4.6 but especially the grace of faith without which is no true Repentance excludes all boasting in our selues that we may be all wee are in Christ in whom wee beleeue for righteousnesse and reconciliation 3. Christ and his sauing Grace is receiued into the heart as seed is into the ground Luke 8.12 And therefore the heart being like stony and fallow ground must first be broken vp and made full of furrowes by the helpe of legall humiliation Ier. 4.5 4. Repentance is a walking with God as being made friends Now no proud man can walke with God for he dwelleth onely with an humble and contrite spirit Isay 57.15 and Micah 6.8 Hee hath showed thee O man what is good to do iustly to loue mercie to humble thy selfe and walke with thy God The meanes therefore to attaine true Repentaince is 1. To get a cleare sight of our sins and miserie by them and by the curse due to them temporall and eternall for how can a man be humbled for those sinnes or iudgements which he neuer saw nor knew off Hence are wee called to a through search and tryall of our waies to finde out distinctly in what particulars wee haue gone astray Lam. 3.40 and then turn to the Lord. And Ier. 31.19 the Church saith After I was conuerted I repented But to show that conuersion nor repentance is or can be before this search he addeth After I was instructed or as the Hebrew word signifieth After I was made knowne to my selfe that is After in the glasse of the Law I discerned mine owne sinfull and wofull estate then I repented for who can otherwise see his need of mercie but in the sense of his miserie Tremelius Post quam ostensum fuerit mihi 2. True sense and sorrow for sin as pangs and throwes before the birth with shame of face griefe of heart and horror of soule in the apprehension of our guiltinesse by sin the curse of the law and Gods infinite anger all this represented in the law in a most terrible maner As holy Paul by the dart of the Law professed himselfe killed and slaine and made so wretched in the sense of his owne guiltinesse and vncleanenesse that hee desired to be dissolued to be ridde of it This is the true touch of sin wrought by the spirit when we most grieue afflict our hearts with that which hurteth vs most It is not losse of mony goods estate libertie or life it selfe that hurteth vs so much as the losse of Christ of grace of saluation 3. To get to an holy despair in our selues as being out of all hope of deliuerance by any power pollicy or goodnesse of our owne or of any creature that the case be with vs as with Paul and his fellowes distressed on the sea who are said to bee past all hope of beeing saued from drowning Acts 27 20. And as the woman with the bloody issue hauing spent all her strength and meanes in physick without cure was out of hope to be recouered by any secundarie meanes Mark 5.26 All this maketh vs to seek for a remedie and feeling the need and extreame want of whatsoeuer the Gospell offreth yea and pinched with hunger thirst pouertie and beggarie doe long after seeke and begge earnestly for helpe and pardon Let this admonish euery man that would proceed in Repentance which is a continued act to be conuersant still in the Law of God and especially to be wel acquainted with the Moral Law by which is the knowledge of sinne Rom. 7.7 that thereby seeing their owne sins daily and the miserie due to them they may bee kept humble and low in their owne eyes What meane men to cast off the whole vse of the Law vnder the Gospell and they must heare of nothing but Gospell For 1. Is not the Conuert lyable to sinne and how can he know what is sin or what is not sin but by the Law how can he discerne the nature of sin to be an irrectitude and crookednesse but by the straightnesse of the Law how can he discouer the danger of his sinne to awaken him out of it but by the Law The office of which is as of Pauls kinsman to detect the treason of the Iewes and Pauls danger that he might auoide it Acts 23.16 3 Though the regenerate man bee free from the raigning act and power of sinne yet hee is not from the roote of euill which euery one can find fruitfull and euer shuting as in a perpetuall May How necessary is it then alwaies to haue by vs this sharpe axe of the law which striketh at the roote of sinne which else would grow 〈◊〉 and insolent that as a seruant it may be kept vnder with blowes and feare wherein the spirit worketh it being his office as well still to conuict as to conuert Ioh. 16.8 3 Though the maine armies of sinne be defeated in the godly and those masterfull commanders be suppressed and subdued by grace yet there be stragling troopes of smaller euils and infirmities which daily assaile and should warre against the law of the minde now by what other glasse shall a man see these spots in his face than by the law for as we see the little motes discouered by the light of the Sun so it is the light of Gods law that detecteth the smallest euils against God or men without which we should neuer come to a distinct notice or Repentance of them and so consequently could neuer prize the grace or offers of the Gospell That wee may magnifie the Gospell let vs prize the law as a perpetuall scourge to driue vs out of our selues to Iesus Christ. So long as we haue any thing found with vs which must bee either forgiuen by mercy or repented or reformed by grace let vs faithfully heare and reade the law to this purpose That we may daily conquer the pride of our hearts and walke humbly before God let vs take with vs the vse of the law I cannot maruaile at the intolerable pride of these Antinomists and Perfectists because they neuer came to see their sinnes aright and this they doe not because they reiect the law the proper glasse of sins discouery CAP. 30. Meanes of Repentance in respect of God 2 IN regard of God wee may many waies helpe forward our Repentance if we consider first his word secondly his eye thirdly his hand fourthly his relation vnto vs. 1 Gods word in the reuerend vse is a notable meanes of Repentance for first the very knowledge of the word is a meanes in which GOD giueth Repentance 2. Tim. 2.25 Instructing them and waiting if God will giue Repentance and ignorance of the Scripture is made by Christ a chiefe cause of error both
in opinion and life Math. 22 29. Wee must therefore labour by diligent hearing and reading of the Scripture to come to know the Word The Word reuealeth Gods will concerning our Repentance who now admonisheth euery one to come to Repentance Acts 17. It sheweth Repentance to be aboue our owne power and reach and it is God that must giue Repentance It directeth vs to the meanes to attaine this gift namely prayer we must goe to God to heale our nature to change our disposition to perfect his owne work Ier. 31.18 Conuert mee O Lord and I shall be conuerted 2 The seuerall parts of the Word in their seuerall offices excellently conduce to this worke first the law is an hammer to beat an hard heart to pieces the very reading of it priuately made Iosiah's heart to melt 2. King 22.10 and much more when it is publikely preached and applied by Gods Ministers This was the Ministry that pricked their hearts to conuersion Acts 2. this is that whereby the heart is awakened as Peters was by the Cocke crowing The reading of the law and threats of it wrought a generall reformation and separation of Israel from all that were mixed among them Neh. 13.5 2 The Gospell propoundeth Christ a good shepheard laying downe his life for his sheepe intreateth the sinner in the name of Iesus Christ to returne and repent and liue with many promises of mercy and grace vpon their returne that if any cords of loue can draw vs wee want them not To the furtherance of our Repentance therefore we must doe two things concerning the Word 1 Mingle the whole Word with faith else it will be vnprofitable beleeue it credit it without cauils or questions to auoid it subscribe to the holinesse and goodnesse of it as a good heart doth though it speake vnpleasing things to it Ahâ—b will now say the word of God is not good Michaiah neuer prophesieth good But Hezekiah will say the word of God is good in the most sharpe threatnings of it as a good natured child wil bow at an angry word of his father 2 Keepe the Word fast to vs that it may keep vs. Dauid hid the Word in his heart that he might not sinne This is the sword of the spirit of daily vse in this warfare against sinne and wee must buckle it vnto vs. 2 Consider Gods eye is euer vpon thee and all things are naked vnto him with whom wee deale Heb. 4.13 Would a fellon cut a purse if hee thought the Iudge saw him Moses knowing that an Egyptian saw him slay an Egyptian feared and fled Exod. 2.14 Should not we feare and flee those sinnes which wee know God knoweth and hath to lay to our charge A theefe neuer so stout if taken in the manner will runne away afraid But we are bold offendors who though we cannot sinne but bee taken in the manner yet will stand it out What a folly is it not to shame at our sins which Gods eye is vpon while wee should shame to commit them if a childe of fiue yeeres old stood by Were not that an vngracious childe that durst commit folly and fornication not onely in her fathers house but before his face so is our sinne 3 Consider Gods hand first of mercy secondly of iustice and both are powerfull meanes to leade into Repentance 1 Obserue his hand of mercy 1 In spirituall motions 2 In temporal excitements 1 When the Spirit rappeth by any of his motions open vnto him Quench not this Spirit grieue him not send him not away in displeasure Now is an heauenly helpe offered of thy good worke now with GOD cherish any good motion let not the world or corruption or delay dead it but thankefully apprehend the opportunity if that be slipped thou art not sure of another 2 For temporall excitements looke vpon first Gods patience how long he hath suffered thee giuing thee space of Repentance waiting for thy returne this should hasten Repentance Rom. 2.5 Set God before thee as a louing father dealing with an vngracious childe often admonishing sometimes correcting often conniuing neuer dealing extreamely loth to loose him and cast him off 2 Consider Gods bountifulnesse vnto thee he neuer ceaseth to supply thy wants but hath bountifully prouided and heaped vp fatherly kindnesse on thy head and all to draw thee were it possible The Apostle ioyneth both these motiues together Rom. 2.5 Despisest thou the bountifulnesse of God his patience and long suffering not knowing that they should leade thee to Repentance The bounty of Iosephs Master kept Ioseph from sinning against him and the Prodigall returning mourned that he had runne from a kinde father Is there not mercy with the Lord that hee may be feared Obiect God forbeareth mee saith the sinner and therefore I may and will sinne Answ. Gods forbearance argueth his goodnesse not mans innocency it is the exercise of his mercy not the abolishing of his iustice and it is made the note of a wicked man Not to Repent when mercy is shewed to him Isay. 26. 2 Consider his hand of iustice marke and lay vp the stroakes of Gods hand sensible and insensible in soule body on thy selfe and on others Amend by them and feare him the more 1 Make vse of corrections on thy selfe heare the rod. The not regarding of warnings causeth God to giue ouer such a party as the Physitian doth a desperate Patient Isay. 1.5 Why should I smite you any more seeing yee fall backe more and more 2 Sleight not the corrections inflicted on others whether nearer or more remote When God commeth neare thee in thy friend family say God warneth thee to Repent the sinne of Belshazer Dan. 5.22 was when hee knew all those things that came on his father Nabuchadnezar yet he humbled not his heart A fearefull thing it is not to profit by example Hee that will not take example shall make an example 3 Consider the iudgements recorded in Scripture past present and to come 1 Those that are past in former ages the Angels that sinned the old world these on whom the Tower of Siloam fell and all the Writs of execution recorded in the Scripture and say of them as 1. Cor. 10.11 All these are examples to vs all our Monitors all of them so many Sumners so many Sermons to perswade vs to Repentance 2 Consider the examples of Gods iustice in our owne age so many and remarkeable as neuer more vpon Blasphemers Drunkards Adulterers and enemies of grace A man might make as large a volume as that in the fifth of Zachary written within and without with examples of such as into whose houses and hearts the curse is come Let the fight of the Angell with a drawn sword which made Balaams Asse to feare make vs feare and tremble 3 Consider the dreadfull iudgement to come the day of which shall be as an Ouen and all impenitent persons as stubble before this terrible burning Acts 17.30 He admonisheth all men to Repent
in transgression and need Repentance as well as men 3 Women are heyres of the same grace of life and promises and are to be saued by the same way and meanes as men They shall be saued if they continue in Faith Loue Holinesse and Modesty 1. Tim. 1.10 In Christ neither male nor female c. 4 The examples of many gracious women are propounded in Scripture for imitation of all women The vertuous woman hath the law of grace set in her lips Many godly women followed Christ to heare his Sermons The poore woman that washed Christ his feete with teares and wiped them with her hayres a notable eye-marke to all women of Repentance Mary was commended by Christ for chusing the better party and the blessed Virgin Mary for laying the word in her heart 5 The Lord loueth Godlines Religion Repentance being his owne grace as well in women as in men and the times of sickenesse and death come on women as on men and then nothing but true grace can bestead them CAP. 7. Rules concerning sinnes to be repented of 2 THe second rule for directing our Repentance concerneth sinnes to bee repented of The generall rule is vnquestionable That all sins must bee repented of because 1. Because the Law of God condemneth all sins and the Gospell pardoneth all and Faith and Repentance onely obtaine that pardon We haue not learned that any sin is veniall in it selfe but none not veniall by Repentance 2. One sinne vnrepented of condemneth the sinner as certainly as a thousand as one stab at the heart killeth him as dead as a thousand 3. Although the least sinne committed be damnable that is deserueth damnation yet not the commission of the greatest sins bringeth damnation but the continuance in them The onely damning sin is Impenitencie in respect of the act though not in respect of the desert 4. The Scripture Eccles. 11.9 would haue vs know this That God will bring euery thing into Iudgement and Chapt. 12. Vers. 14. God will bring euery worke vnto Iudgement with euery secret thing done in the flesh whether it bee good or euill therefore euery sin must bee repented of For looke what sin thou iudgest not in thy self thou leauest to God to iudge If anie sin lye shut vp in the booke of thy conscience vnblotted by Repentance the day commeth in which that booke shall bee opened and it shall bee found Hence the Apostle Acts 17.31 inciteth the Athenians to repent because God had appointed a day to iudge the world From this generall followeth these conclusions 1. We must then repent of sins both knowne and vnknowne For knowne sins euery one will assent if they be priuate they must be priuately repented of if open they call for declaration of Repentance openly Knowne sins are not pardoned but vpon speciall Repentance But besides these are a number of secret vnknowne and hidden sins euen in the regenerate themselues Psa. 19. For who knoweth how oft he offendeth Let the best search his heart with lights and do it most diligently and vnpartially yet it is vngageable He can neuer get to the bottome to finde out all his sins Numbers are committed which hee knoweth not to bee sins Numbers are committed which in processe of time are forgotten A number of sins lye close to our best dueties and we discerne them not Now if they be sins they must be repented of Quest. How can vnknowne sins be repented of Answ. As knowne sins must be repented with particular Repentance so vnknowne by a generall Repentance which God in mercy accepteth for these or else no flesh could be saued The Patriarchs most of them liued in Poligamie which was euer a sin nor could they be saued without repentance of this sin and yet wee reade not that anie of them specially repented of it because of the corruption of the times they knew it not to be sin onely God in mercy accepted a generall Repentance for the same Yet they repented specially of knowne sins as Dauid of his murder and adulterie yet we read not that he specially repented of this By this wee see that had wee not knowne sins we haue an infinite number of vnknown euils whereof wee stand guiltie and whereof we must repent daily and pray with Dauid Lord forgiue giue mee my secret and vnknowne sins If all sins then wee must repent not only of great but the smallest sins for 1. No sin is so little as not to neede repentance for the least sin is an infinite offence against an infinite God an infinite Law meriting an infinite damnation 2. The smallest of sins negligences omissions ouer-sights hastinesse of speech passion must be repented of and resisted else they grow more common and more strong or at least as little theeues they open the doores and windowes to greater and stronger Hee can neuer ouercome the greater that doth not smaller 3. Here is more assurance and triall of sound grace than in that repentance of great sinnes for 1. True grace lesseneth no sin but aggrauateth it 2. Generall common and restraining grace may shunne and grieue for great and open sins as the Heathens themselues But it must bee sound grace that groweth to the hatred of smallest and most secret euils 3. Sound grace desires to cleare the booke of God and wipe out the score as well pence and farthings as pounds and talents 4. The nature of sin standeth not in the materiall part which often is in a little thing but in the forme or anomy which is the transgression of the Law and this may bee in an apple as well as a talent of gold Yea the most poysonfull sin of all was in an apple a small thing to show the sinne in smallest things not to be small If all sins must be repented of then sins of knowledge and presumption which are of two sorts 1. When wee attempt any thing aboue our owne strength not sensible of our owne weaknesse which is for the most part punished with fearefull fals as Peter Neuer any Disciple fell so dangerously as he for neuer any of them was so presumptuous as he 2. When wee dare attempt aâ—ie thing against the truth and iustice of God knowing his will but runne against it Sometimes 1. Dreaming that God is made all of mercy not so iust as the Law saith 2. Because hee holdeth his peace wee thinke him like our selues and conceiue he will neuer punish 3. Sometimes supposing wee can repent when we will 4. That howeuer hee deale with others yet hee will not grow into such displeasure with vs Hence wee grow secure in sinne These sins must bee repented of because they mightily preuaile Psal. 1 9. 1. Sins against conscience waste the conscience make great gashes destroy graces grieue the spirit setteth a mans owne best friend against him that is his owne conscience which becommeth a seruant a iudge a witnesse executioner 2. A marke of a wicked man is to make league with hell and
to supply the rest Thus the Christian is to be fortified against the weakenesse of his Repentance 2 Thou sayest many wicked men haue gone farre in desperate sorrowes I care not how far they goe beyond me therein but that is farre from godly sorrow both in the nature of it and in the acceptance of it My sorrow is for God offended for God loued for himselfe my sorrow is from God and goeth to God againe theirs was not a seeking of God but of themselues my teares of sorrow haue a washing and cleansing vertue so not theirs my sorrow is as a soaking raine which hath wet the very rootes of my heart so not theirs And for acceptance they haue no promise to be accepted in their desperate sorrow but I haue a promise that my humiliation ioyned with faith and reformation shall bee accepted in Christ in whom my person is accepted CAP. 20. Le ts from Satans temptation from our relapses 3 BVt seest thou not that for all thy Repentance thou fallest againe into the same sins which hadst thou truely repented thou shouldest neuer haue done what good doth thy washing who forgettest that thou wast washed True repentance is a Repentance neuer to bee repented of as thine is Ans. To turn to sin as a dogge to the vomit and as a swine to the wallowing after washing is a dangerous case but not hopelesse and desperate And howsoeuer it is not ordinary for the child of God to fall diuers times into the same grieuous sins yet notwithstanding some comfort here belongs to troubled consciences But let no presumptuous sinners meddle with it 1. Godly men are the same men after sinne and repentance that they were before beset with the same infirmities and no more priuiledged from error than before 2. Experience sheweth not only subiect to the same infirmities daily but often taken in the same snares as wandring thoughts idle speeches distractions in prayer negligence and too much vnprofitablenesse in hearing rash anger with many daily omissions whereof who can cleare himselfe so long as he carrieth the causes of daily fayling about him as 1. Ignorance Many know not many sins to bee sins as the Patriarches knew not Poligamy to be sinne 2. Weakenesse of grace A childe of God for weakenesse may get many fals to day and rise againe and as many to morrow and rise againe yea and if he hurt himselfe and cannot rise himselfe his father will help him vp 3. Inconsideratenesse and not attending his way watch A man in haste may take diuers fals and many slips so as if often falling into the same sin did exclude from Grace or barred vs of pardon we were all hopelesse 3. Relapse doth not alwaies argue former Repentance to bee vnsound because 1. Repentance is an effectuall instrument to seale vp forgiuenesse of former transgressions but not a fence from all force of sin for time to come 2. soundest Repentance of all doth not wholly abolish and take away sin but abateth weakeneth and lesseneth it 4. The article of remission of sins excepteth not relapses because the promise of remission doth not except them neither is the vertue of Christs merit to bee restrained to sins once committed but to all sinnes truly repented 5. Many examples of Saints in Scripture raised from relapses giue comfort in this Temptation Lot was twice ouercome with wine Marie the Virgin twice checkt of Christ for curiositie Iohn twice worshipped the Angell 6. True it is that relapse into a disease is more dangerous than the first assault yet proper physicke seasonably applied may cure the relapse as well as the first disease Repentance is Christs Physicke and so soueraigne as cannot be foyled by relapses into the same disease Whence wee are commanded to renew our Repentance daily as we renew our sins and the Physitian is as able to cure the same disease as he was before And yet we hold the rule of Isidore Non poenitens est qui adhuc agit quod poenitet id est if hee doe it both actu and proposito but if hee sincerely purpose against all sin and keepe aliue his zeale hatred against that hee doth this preiudiceth not his former Repentance But as he did truly run that now sitteth down so did hee truely repent that sinneth againe against his purpose and sincere intention of his heart CAP. 21. From Sathans Temptation to presumption that our sinnes are not many nor great 3. IF Sathan cannot driue men off Repentance by engines of despaire he assayeth if he can make them presumptuous of mercie without serious Repentance He knoweth the truth of that of Augustine Tam sperando quam desperando pereunt homines and that despaire hath slain his thousands but presumption his ten thousands And euery deceitfull heart is like a deceiuing Prophet that cryeth Peace peace when sword and danger is the nearest For this purpose he vseth three maine arguments 1. Perswadeth the sinner his sins are not many nor great 2. But if they bee Christ hath dyed for the sins of the world 3. God is so mercifull as hee will not condemne them for them 1. It is a wonder that a man looking vpon his sins should presume but that such must be giuen vp to strong delusions to beleeue lyes that will not receiue the truth in the loue of it and lye vnder that heauie stroak of Gods iustice to bee giuen vp to the waies of his owne heart which is to wander in the paths of death But against this Temptation know that there is not a more certaine propertie of a wicked man to know himselfe by than by allowing himselfe in the lessening and mincing of his sinne for it is an issue of the loue of sin that will not bee warned of the deceitfulnesse neither of sin nor of his own heart 1. Here is a man wofully deluded by the Diuell who hath turned the wrong end of the prospectiue to his eye wherin things as huge as mountaines castles seeme as small as mole-hils And is it not iust seeing he will not beleeue God who telleth him that the least sin separateth and is a partition wall betweene God and him maketh him the child of wrath shutteth heauen openeth hell killeth soule and bodie What perswasion could make this man beleeue that a stab at heart would not kil him because a small pricke 2 A man is befooled by himselfe who neither knoweth Gods waies nor desireth to know them but entertaineth wilfull obiections against the meanes of knowledge and couereth himselfe with questions whether his sins be sinnes You haue not yet proued saith hee my vsury to bee sin nor fashions of apparrell to be sin nor drinking healths to excesse and inflammation to be sin nor to doe this and that on the Sabboth in ciuilitie to bee sinne all this while the sinne is kept close and warme and is none of the greatest because they are not resolued But are not these of the number of those of whom Peter
because hee hath appointed a day wherein to iudge the world When heathenish Felix heard of the iudgement to come he trembled happy were it for Christians who repeat it as an Article of faith that they did so Wee will end this point with that exhortation 2. Pet. 3.14 Considering these terrours of the Lord what manner of men ought wee to be c. 4 Consider in God our relation which will be a meanes to further our Repentance 1 Looke vpon him as our Lord and our selues as seruants as a Lord he hath hyred vs into his seruice and hath freed vs from the seruice of all other creatures that we should onely serue himselfe But alas who can serue him according to his holinesse and greatnesse and when we haue done all that we can how vnprofitable seruants are we We haue wasted our Masters goods and cannot shew our talents againe and therfore we haue need to humble our selues in Repentance and pray with Dauid Psal. 119.124 Deale with thy seruant according to thy mercy and enter not into iudgement with thy seruants O Lord. A sorry seruant is he that can neither doe what is agreeable to his Masters wiâ—l nor yet be grieued for fayling in the euill he doth or leauing vndone the good he should doe 2 Looke vpon him as our shepheard ourselues as sheep but wandred from the fold Oh the misery of a lost sheepe It is without the flocke and fold without a certaine pasture and food without a keeper or shepheard without God and Christ without protection and safety subiect to all annoyances and becommeth a prey to all rauening beasts neuer able of it selfe to returne And this is the state of euery man and no man can reckon vp the errours and wandrings of his life All this should helpe vs to returne to the shepheard of our soules 1. Pet. 2.10 to seek to him betimes and pray him to seeke vs as Dauid Psal. 119.10 3 Looke vpon him as our father and our selues as his sons and children A Father that hath giuen his deare Sonne to death for vs the dearest thing and price that was in heauen or earth A Father that hath reserued for vs an inheritance immortall and vndefiled among the Saints in light Is not this a strong inducement to loath and leaue sinne will not the loue of a father make thee hate sin the more can any stripes worke so powerfully vpon an ingenuous nature as to see his louing father offended A poore mans sonne who cannot be much hurt or helped by his father will be grieued that hee hath iustly offended his father Awaken thy selfe to Repentance and say to thy soule as Moses to Israel Deut. 32.2 Doe you so reward the Lord O foolish people Is not hee thy father that bought thee that made thee and proportioned thee What else gaue hope to the Prodigall to returne but the sight of loue lurking in his father and therefore resolued I will returne to my father CAP. 31. Meanes of Repentance in respect of Iesus Christ. 3 A Third sort of meanes to helpe forward our Repentance is to looke vpon Iesus Christ. Zach. 12.10 They shall looke on him whom they haue pierced and mourne The effect of beholding Christ whom by their sinnes they haue crucified is great sorrow for sinne and indeed among them all there is no meanes so auaileable to the working of the heart to due and deepe sorrow for sinne as the serious consideration of Christs death and passion If we consider the person who suffered the eternall Sonne of God the beloued Sonne in the bosome of the Father the most innocent lambe of God The things hee suffered that this person was so abased and plagued with the curse of the Law the wrath of his father shame sorrowes of first and second death such hard and heauie things as would haue crushed all men and angels And for whom hee suffred all this euen for our sins in speciall while we were yet vngodly sinners enemies the iust suffred for the vniust hee was cursed that we might be blessed wounded that wee might bee healed hee endured torments of hell that we might partake of heauenly ioyes Oh then shall this chiefe of ten thousand the worthiest of men and Angels bee murthered not by the treachery of others but by thy hands thy sins for which else thou hadst beene euerlastingly damned and doth not this wound thy heart shall the earth tremble at this and shall not our hearts feare shal the Sun be darkned and the Heauens couered with mourning and shall not wee mourne and be ashamed to show our heads shal the stones rend asunder earth tremble and all senslesse creatures suffer at the suffring of the Lord of glorie at the death of the Lord of life and shal not our stony hearts bee rent with sorrow who were the occasion of so execrable a passion to so honourable a person Surely if there be a drop of spiritual life grace in vs we must needs loathe those sins of ours that brought such woful miserie on the Son of God And it will make our hearts bleed as a man would do at the sight of a knife or instrument whereby vnawares he had slaine his childe wife or dearest friend in the world Thus the Gospell sheweth the hainousnesse of sinne aboue all the curses of the Law Wouldst thou see the execration of sinne see it not in the dreadful curse of the Law but in the blood of the Gospell The most ougly visage of sin is not in the death of the world of sinners but in the death of the Son of God no sinner the most dreadful spectacle of Gods wrath that euer was And although the menaces of the Law prepare the sinner to Repentance yet it is the sight of sinne in the Gospel both in the transcendence of the remedie and infinitenesse of Christs suffrings that sheweth the true face of sin and indeed worketh Repentance The Faith of the Gospel is that internall meanes that turneth a man round about and causeth him to sâ—t his face vpon God and Iesus Christ and leaue his sins Acts 15.9 This putteth a difference between vs and others who are yet in their sins CAP. 32. Meanes of Repentance in regard of ones selfe 3. IN thy selfe for the helping forward of Repentance keep a continuall audit and take account of thy selfe and estate A speciall way and meanes to bring the Prodigall back to Repentance was that he returned and came into himselfe And Dauid Psal. 119.59 I considered my waies and turned my feet To which purpose for further direction consider in thy selfe foure things 1. Take notice of thy heart and disposition of it in the desires and affections of it both in what they haue beene and what they ought to be 1. Consider how thou hast loued thy sins what a deale of poison and hatred thou hast had of grace how thou hast beene wedded to the lusts of the flesh how hand-fasted to the world how