grace I see murtherers of the Sonne of God who shed his bloud drinke his bloud by faith and vpon their Faith and Repentance were conuerted and saued Acts 2. Can there be greater sin than to blaspheme and persecute the Church of God yet Paul obtained mercy for this that hee might be an example to others to come that should beleeue vnto euerlasting life 1. Tim. 1.16 Could there be a greater sinne than Peters after so many warnings and vowes to deny and forsweare his Master and curse himselfe and this againe and againe and yet our Lord mercifully looked backe vpon him and gaue him both Repentance and mercy 4 I haue learned not to cast both mine eyes vpon my sinne but reserue one to behold the remedy Doe I see as Dauid Psal. 51. a multitude of sinnes yet with the other I behold a multude of mercies I see sinne abounding in mee but grace abounding more I see a sea of rebellions ready to drowne me but withall a bottomlesse sea of compassions to drowne all them Micah 7.19 I behold mourning a number of wounds and soares on my soule but withall a balme to cure all my wounds I haue a million of debts and not a farthing to pay but I haue a good surbey a good Samaritane vndertaking to pay all a mercifull Creditor saying to me Haue not forgiuen thee all I haue deserued a million of deaths by my bloudy sinnes but I see an infinite vertue and merit in the bloud of Christ that cleanseth all sinnes this was shed not onely for small sinnes and is neuer dry I heare many menaces and threats for many sins but I reade of as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselues I see the nature and measure of my sins vtterly separating me from God but I see that the Lord measureth not the sinnes of his according to their nature and measure but according to the affection of the sinner and therefore the foulest sinnes being heartily bewailed carefully resisted by godly sorrow cast out that sinner shall get his suite of pardon at the throne of grace I see euery sin deseruing damnation but I see also that no sin shall condemne but the lying and continuing in it and therefore I must repent I see the miserie and loathsomenesse of my disease but because I see the Physitian is not so much offended with the loathsomnesse of the disease as the contempt of his physicke in the Patient I will not reiect the physicke because I expect cure CAP. 17. Le ts from Sathan by temptations to despaire of our selues and of our owne estate 2. IF Sathan cannot preuaile to make vs despaire in regard of Gods mercy he will assay to bring vs to despair of our selues and our owne estates that although the Lord haue mercy in the full sea and ocean of it yet thou art vnworthy of the least drop of it Mercy is for vessels of mercie but thou art a vessel of wrath a grieuous sinner and euery day addeth to thy sinne and Gods iustice treasureth wrath as fast against the soule It is in vaine for thee to repent God will be found of his owne children not of such as thou art Ans. He that would deceiue will hide himselfe in generalls So Sathan here layeth load vpon the fearfull soule to hold it from Repentance But resolue this Temptation into the particular branches and see the strength and consequence of it Here are wrapped vp foure seuerall reasons to driue the sinner from repentance 1. because he is vnworthy of mercy 2. because hee hath incurred the iustice of God 3. hee is a grieuous sinner and is no child of God 4. hee daily addeth to his sin and prouocation which Gods childe doth not 1. I am vnworthy of mercie or loue and therefore must not seeke it Ans. 1. God neuer loued any man for his own worthinesse or any thing in any man causing his loue and all the worthiness in the most and best worthy is but an effect of Gods loue but no cause at all For what worthinesse was in vs before wee were that moued him to elect vs to saluation what worthinesse in vs being yet sinners and enemies that he should with so deare a price redeeme vs nay Rom. 5.8 herein God set out his loue in that while we were enemies hee reconciled vs by the death of his Sonne Say as the Centurion Luke 7.6 2 The best and dearest vnto God durst neuer appeare in their owne worthinesse Paul himselfe regenerate would not be found hauing his owne righteousnesse but that which was by faith in Christ Phil. 3. Iacob must come to his father for a blessing in the garment of his elder brother Wee must cast off our owne ragges before we can put on the wedding garment Neuer any of the Saints were capable of mercie but by an holy despaire of themselues and of their owne worthinesse and therefore did seeke and finde a worthinesse elsewhere because they could finde none in themselues Let whosoeuer will with Papists ascribe any thing to their owne merits they detract so much from Christ and his free grace they cast themselues off from Christ and are fallen from grace 3 The tenure of our saluation is not by a Couenant of Workes but by a Couenant of Grace which is a most full a most free and euery way grace founded not in our worthinesse but in the grace and good pleasure of God And this is sutable to God whose honour is to bee first in goodnesse Hee loued vs first 1 Iohn 4.19 4 By this reason no flesh should be saued all being alike dead in sin not sicke only all the children of wrath by nature and I am as worthy as any child of wrath can be and if any as vnworthy as my selfe come to saluation why not I by the same way of repenting and bewayling my owne vnworthinesse and slying out of my self to Christ who alone is worthy 5 Why should I despaire now seeing God hath made me worthy in Christ and hath loued me while I was an enemie and hath out of his loue called me in some measure purged me from corruption and not onely quickned me with his spirit but endued mee with some measure of grace but that he will continue his loue and worke in me to the end Iohn 13.1 2 Because God is a iust and a seuere reuenger of sin therefore I must not repent and seeke mercie Ans. But the conclusion and argument of Scripture is cleane contrary Is God iust and a righteous iudge we must therfore iudge our selues if wee would not bee iudged of the Lord 1. Cor. 11. Hath hee appointed a day to iudge the world by the man Christ therfore let all men bee admonished euery where to repent Acts 17.31 Will God bring euery secret into iudgement therefore let vs feare God and keepe his commandements There is no straighter tye to Repentance and Obedience than consideration of
remoue the crosse wee must remoue sinne remoue the cause the effect will cease a folly it is to thinke that fire will dye of it selfe while it lurketh in matter combustible no more can the fire of Gods wrath kindled in such seuerity secondly no Repentance no remission no forsaking of sinne no forgiuenesse of sin God can powre none of his mercy into thee till thou by conuersion become a vessell of mercy and therfore let me perswade â—s Ezek. 18.30 Returne and cause others to returne from all iniquities if you would not haue iniquity to be your destruction No waters but of Repentance can quench the fire of wrath kindled no other fountaine is opened to Ierusalem for sinne Zach. 12.1 CAP. 39. Motiues to Repentance in regard of God THe second Motiue If we looke towards GOD wee want no incitements to Repentance as 1 Without Repentance wee haue nothing to doe with God no fellowship no society two cannot walke together vnlesse they be friends without Repentance we are without God as rebels gone out in rebellion against their Prince and country 1. Ioh. 3.6 Whosoeuer sinneth hath not seene God nor knoweth him Ephes. 2.12 Of all naturall men it is said that they are aliens and strangers without Christ without hope without God in the world Onely by Repentance we are gathered into God againe An impenitent person is in no other request with GOD than an Heathen or Atheist 2 In God wee may behold a strict iustice and vnauoidable Let a world of sinners combine against God it shall bee washed away with waters of wrath that would not wash themselues in the teares and waters of Repentance Let a world of Angels sinne against God those mighty and glorious creatures cannot make their party good against this iustice but shall bee cast into perpetuall chaines of blacke darkenesse Let Ionah a godly man sinne against God and runne another way neither shall the ship nor the Mariners skill nor toyle saue him from the tempest Oh then shall I goe on in sin to dare this iustice shall I by an heart hardened not knowing Repentance heape vp wrath against the day of wrath Did not I obserue the Angell powring out vials of wrath on them that repented not of their workes Reuel 16.11 Hath not this iustice appointed a day wherein he will iudge the world by Iesus Christ and should not this admonish me to hasten my Repentance Acts 17.30 3 In God we behold an ocean of mercies which mercies of God should leade vs to Repentance Rom. 2 4. and shall we let them lye by vs as things we make no vse of whereas euery mercy should be a Sermon of Repentance But let vs see how this mercy inuiteth vs. 1 He hath proclaimed himselfe mercifull gracious one that repenteth him of our euill that we should repent of our owne ready to forgiue nay comming out to meet vs vpon our returne as the Father of the Prodigall one that wooâ—th and seeketh and calleth vs Turne yee turne ye why will yee dye 2. His mercie hath made many mercifull promises but only to the repenting sinner are they made and made good And indeed God neither can nor wil be mercifull to any but penitent sinners While thy rebellions increase how can I be mercifull vnto thee how can I spare thee for these things Ier. 5.7 And for his will Deut. 29.20 God will not bee mercifull to such a man Wouldst thou feed sauourly vpon the promises of this life or a better thou must season them all with the sharpe sauce of Repentance and godly sorrow to which they are all inteyled Only on condition thou turn to the Almighty thou shalt bee built vp and lay vp gold as dust Iob 22.23 If thou cease to doe euill and learne to do well thou shalt haue thy sins washed and eate the good things of the land Esay 1. 3. This mercy repelleth no penitent sinner but receiueth the greatest sinners vpon return Esay 1.18 Wash you cleanse you then if your sins were red as scarlet they shall be white as snow No sins can foyle this mercie The poor penitent Theefe was not despised nor the poor Woman called a great sinner when she powred teares vpon Christ hee condemned not the poore Woman deprehended in the act of adulterie standing penitently before him nor reiected the Disciple that denied and reiected him nor the Persecutor of the Disciples the Oppresâ—or of the Church but receiuâ—d him to mercie 1. Tim. 1.13 〈◊〉 will hee shut the doore to thee repenting that opened it to these 4. Sinnes against mercy cast the sinner into seueritie of iustice sins against the remedie bring miseries remedilesse Oh that we were wise to say Shall I sin against such mercy hath the Lord done me all this good in my soule body in my selfe and mine in outward mercies and inward for this life and a better that I should repay him euill for good loade him with daily sins for lading me with blessings daily Why haue not we the vnderstanding of men in vs to conceiue that our mercy to our sins preuenteth Gods mercy to our soules shall a seruant the kinder the Master is be so much the more carelesse to prouoke him Did Ioseph reason so Would we brooke it at our seruants hand Will God at ours A graciouâ— heart will conclude as Psal. 130.4 Mercy is with thee that thou mayest bee feared Let me by these mercies of God beseech you to giue vp your selues vnto him 4. Looke vpon God in all his ordinances wherein are offers of greatest mercie and sanctified as blessed meanes of attaining the whole grace reuealed by the Gospell without Repentance they are not onely vnprofitable but most hurtfull yea and damnable The Word which I speak saith Christ shall iudge you at the last day speaking to the impenitent Iewes The sweet tydings of the Gospell are a sauour of death to this man The word will take hold on the impenitent person one time or other Zach. 1.4 The Sacraments doe him no good but mischiefe that by impenitencie casteth poyson into the Lords cup. 1. Cor. 11.26 He eateth and drinketh his owne damnation euen the Lords table is a snare to a wicked man The guest that came into the Supper without the wedding garment heard the dolefull sentence Take him binde him hand and foot c. His prayers are abominable so long as he turneth his eare from hearing the Law Prov. 18. Psal 66. If I regard wickedness in my heart God will not heare my prayer Isay 1.15 When you stretch your hands I will hide mine eyes from you and though you make many prayers I will not heare for your hands are full of blood Neuer say Lord Lord if thou doe not his Commandement His whole profession is hatefull Psal. 50. What hast thou to do to take my word in thy mouth hatest to be reformed 5. Looke vpon God in the throne of his glory who would not enioy the glory of God in heauen who professeth
therfore I would giue directions as well as incitations how to imitate so worthy a patterne 2 As at all times so at this time especially the vrging of the doctrine of repentance is not onely not vnseasonable but very necessary For 1 A great Iudgement neuer to be forgotten was lately vpon vs we then promised and vowed repentance and amendment if God would bee pleased to remember his own name of Grace and Mercy and our prayers But we haue forgotten all and dealt vnfaithfully with the Lord for where is the reformation of any one thing in publike or priuate in Court or City in Churches in Houses in persons or behauiours Are not former sinnes as rife as vnrepented vnreformed as euer before pride prophanenesse drunkennesse swearing ryot excesse vnmercifulnesse while your bils bring you in some starued in your streetes Nay are not things growne farre worse than before since we dissembled with our tongues Had it not beene a lesser plague for numbers to haue beene buried of the Plague than to suruiue to heape vp so many sinnes against God against their owne vowes and promises 2 As it is a fearefull present Iudgement to forget that Iudgment so lately past so many are the signes as the iust causes are many of Iudgements to come which lye in ambush against vs and not farre remote from vs. We had need generally to be called to repent if we will not all perish As Pharaohs counsellors so may we say What wilt thou see all Egypt destroyed before thou obey Gods commandement in letting them goe shall wee still stand it out till ineuitable destruction ouertake vs 3 The true desire of euery godly Minister and man of God must be to preuent Iudgements from a people for which purpose wee must lead them in the exercise of Repentance which our Text will teach vs to be the onely meanes to auoid perdition And wee want not examples of the best Euangelicall Preachers that euer were to presse hard this point especially in a secure age as ours is Iohn Baptist here began Mark 6.12 Repent for the Kingdome of God is at hand Peter to them that were pricked in their hearts here began Acts 2. Be Baptised repent Nay Christ himself did it Repent for the kingdome of God c. Many condemne pressing of Repentance as too Legall who seeme ignorant that the Law knoweth no repentance Now the occasion of the words and scope of our Sauiour in them Some come vnto Christ and tell him of heauy newes that Herod had taken the Galileans and slaine them mingling their bloud with their sacrifices Like enough they came to intangle him for if Christ shall patronage the persons they haue an accusation that hee were a friend of Rebels and seditious persons If he shall speake against Pilates cruelty they will accuse him to Pilate as an enemy of authority If he shall approue of Pilats fact and tyranny then will they accuse him to the people as one that abetteth the cruelty of the Roman President against the liberty of the Iewes Thus can wicked men and doe lay snares and traynes euery where against the members of Christ euen from Gods iudgements wherof they should make better vse they can feed and excite their owne malice against the Saints As the Heathens against Christians as the causes of all plagues famine drought c. But our Lord being the wisedome of his father bewraieth 1 his diuine wisedome who seeing that hee cannot answer without danger either to the persons or the fact either to approue or reproue it he passeth that bringeth them to a iudgment at home in Ierusalem by the fall of the Tower of Siloam yea and leadeth them into themselues to consider not so much what sinners others be as themselues who if they repent not shall perish as other sinners doe 2 His loue and desire to doe them good who intend euill against him For perceiuing they make a wrong vse of this iudgement supposing and concluding the Galilaeans were greater sinners than others or our selues he laboureth to reforme the Iudgement earnestly inuiteth them to repent repeating the same words both in the third and fift verses Thus must his ministers and seruants doe meekly instruct the contrary minded vrging and waiting when God will giue Repentance In the words are three parts 1 An implication of his Authority I tell you 2 A correction of their wrong censure Nay 3 A direction to preuent iudgements from themselues Vnlesse ye Repent 1 Gods owne Authority I tell you I who am truth it selfe and cannot misleade you I who am the doctor of the Church and speake by my own Authority as neuer did Prophet Apostle nor any Angell of heauen I who being true God omniscient know and search all hearts and see and discerne all sinnes neuer so secret in all the degrees and circumstances of them I who am the Iudge of the world and cannot passe a wrong sentence I tell you Vae qui non audit All this must quicken our attention and settle our faith in the truth of things here vttered and to be opened in this Text. If the greatnesse of the person moue here is the mighty God speaketh If the wisedome of the speaker a greater than Salomon is here If an Angell from heauen spake we would beleeue but here is the Lord of the holy Angels Will wee heare and beleeue a seruant and not the master not the Lord himselfe But saith Diues in hell If one were sent from the dead they would beleeue here is one sent from the dead raised by his owne power 2 The correction of their wrong censure vpon this iudgement of others Nay You aske if they were greater sinners because of the iudgement which befell them I tell you nay as if he had said I say not that they were not sinners nor not great sinners nor doe I deny but they might be greatest sinners but not therfore greater sinners because they were thus smitten by Pilate Where our Sauiour teacheth vs 1 Not to iudge of mens persons by their outward condition for first all things fall alike vnto all of outward things as the one dyeth so dyeth the other in outward appearance by sword plague casualty and no man knoweth loue or hatred by any thing that is afore him Eccles. 9.1 and 1. Pet. 4.17 Iudgement must begin at Gods house 2 This is an vncertaine rule to iudge by Moses and Aaron both were shut out of Canaan as well as the searchers Ahab destroyeth religion Iosiah restoreth it both shot with an arrow Zedekiah a wicked man had his eyes put out so had Sampson the valiant Iudge of Israel a type of Christ If wee should iudge of their persons by their condition wee must needs erre 3 We must frame our iudgements of mens persons as God doth who iudgeth not of men by any outward perishing thing but by lasting spiritual things he looketh not on Diues as rich nor on Lazarus as
poore but according to the presence or absence of grace and spirituall riches He iudgeth not by accidents but substances Vse Mis-iudge not thy selfe or others as loued of GOD because rich and outwardly prosperous commonly the lighter scale is higher and a rich man if wicked an enemy to goodnes ought to haue no more fauour and respect among men than hee hath with GOD and that is little enough though as high as Nero Pharaoh alwaies holding offices of relation in diuine and ciuill societies but else greatnes seuered from goodnesse is in great detestation with God as his sinne is greater 2 Nor iudge thy selfe hated for pouerty sicknesse temptations GOD neither chuseth nor refuseth for this 3 Nor haue the faith of God in respect of persons to embrace rich Professours and despise the poore God doth not so Grace in the poorest man is as acceptable to him as in the richest 3 The direction to preuent iudgement from themselues Except yee repent ye shall likewise perish that is as miserably and cruelly The word Perhaps pointeth not out the same kinde of death but a destruction not lesse seuere and a perdition as miserable of body and soule And some there be who conceit the very manner of perdition to bee not much vnlike and that the Lord had respect vnto the generall perdition of the Iewes by the Romans forty yeares after For as Pilat mingled the bloud of the Galilaeans with their sacrifices so did the Romans mingle the bloud of the Iewes with their sacrifices at the feast of the Passeouer for then they destroyed them as the eighteen men were slaine with the fall of the tower of Siloah when they were building it as was likely so the Iewes if they repented not were to bee oppressed and suddenly slaine in the ruines of the City and Temple as after it came to passe Note 1. In all our conferences and telling newes and relations one to another let vs learne to take occasion to edifie one another and excite to faith and repentance after the example of Christ who on this occasion exhorteth them to repent So the Apostle would haue all our speech sauorie and tend to edification especially seeing the iudgements of God breaking out in the Church and in the World let vs not speak of them as Newes to fill vp discourse but to help forward our Repentance and Amendment Note 2. Euery man must make vse to himselfe of Gods iudgements on others These men began to condemne them on whom the iudgement fell and our Lord leadeth them home to iudge and condemne themselues 1. Gods end of his iudgement on others is not their condemnation by vs but our emendation by them 2. Why else doth the Lord strike others and spare vs but that we might be wiser by other mens harmest hat whilst he expecteth our amendment his bountifulnesse and patience should lead vs to repentance 3. It is iust with God that those that will not take example should make examples that if they will not bee bettered by other mens harmes others may be bettered by theirs Vse In all spectacles of Gods iustice euery man enter into himselfe and search his owne heart and he shall find that euill of sin which might iustly bring that or a greater euill of punishment vpon himselfe as our Sauiour here implieth Thus for a man to begin with his own sins and lay them in the right scale will keepe him from insulting ouer them who haue perished and cause him to deiect himselfe in true repentance lest hee likewise perish We can see the originall of affliction in others and exaggerate the sin but in our owne we doe not Note 3. The only way to preuent deserued perdition is Repentance sinne bringeth iudgement and only Repentance preuenteth it Ier. 3.12 Returne O thou disobedient Israel and I will not let my wrath fall for I am mercifull Nineueh was threatned the time of destruction set yet Repentance preuented it Vse To prouoke vs to repent that we may partake of the riches of Gods mercy in the Gospell to quit vs from the condemnation of the Law Heare the sweete voice and warning of the Lord to his people Turne ye turne ye Oh why will you dye Except ye turne ye must dye 2. Perswade thy heart of the necessity of repentance thy sin hath kindled the fire of Gods wrath he must be iust and only repentance is as water to quench this fire 3. Take timely pitie on thy selfe why wilt thou treasure wrath still Rom. 2. If thou carest little for thy selfe pity the Church and Kingdome Reuel 2. the Church is threatned Repent or I will come against thee Beware it be neuer said of thee as of Thiatyra I gaue her space to repent and shee repented not lest it follow And I cast her into a bed of sorrow CAP. 2. What Repentance is IN Repentance coÌ„sider 1. The Treatise and doctrine 2. The Practice and application The treatise being set downe to our hand by sundry worthie Writers of our owne Age and Country I will not further prosecute it than by deliuering and opening a short description of Repentance that we may know what we are exhorted and incited vnto Repentance is a grace of God wheroby a Beleeuer turneth from all sin vnto God Where is 1. The efficient 2. the subiect 3. the act or forme of it 4. the termes whence and whither it turneth from all sinne to God 1. The efficient A grace of God both for beginning progresse and consummation for 1. It is not in nature neither intire for Adam in innocencie knew it not besides the voice of the Gospell the mâ—ans of Repentance was not known to man in intire nature but the first motion of it is supernaturall And much lesse is it in corrupt nature without the reuelation of grace for 1. Neither haue we it in our selues being dead in sins and sold vnder sinne as naturally drinking in sin as the fish doth water 2. Neither can get it by any labour or industry of our owne who cannot so much as thinke one good thought 2. Cor. 5. much lesse reach so high a work as Repentance How can earth reach heauen How can a man melt a stone or Adamant such as his heart is How can he change a flint into flesh How can a wandring sheepe returne backe to the fold of it selfe such as we are Psal. 119.10 But it is a grace of the Spirit of God not a legall grace for the Law knoweth neither repentance for sin nor remission of sin But an Euangelicall grace wrought not by the Law but by the Gospell That it is a supernaturall grace of the Spirit is proued Zach. 12.10 it is a pouring out of the spirit of grace and supplication Acts 11.28 then hath God giuen the Gentiles repentance unto life 2. Tim. 2.25 waiting if at any time God will giue repentance 2. The Church goeth to God for it Ierem. 31.18 Conuert thou mee O Lord and
I shall bee conuerted Lament 5.21 Turne vs O Lord vnto thee and we shall be turned 3. Such are the strong resistances and enemies of grace within vs and without vs that it must bee onely the Spirit of power and fortitude that must conquer them The strong man hath taken the hold the deuill worketh effectually in blinding the eyes and taking captiue the wills of wicked men to rule them at his pleasure 2. Tim. 2.26 and onely a stronger man can cast him out Such is the strength of lusts and the numberlesse excuses of sin and sinners as only the Spirit can conuince of sin Such is the frowardnesse and peruersenesse of spirit in euill men yea the deadnesse and senselesnesse of heart obfirmed by wicked habits and customes of himselfe and the world without that all the power of the means shall be frustrate and bee ineffectuall to turne the sinner if the Spirit of God quicken them not with life and power to this purpose Whence it will follow 1. That wee cannot repent when wee will as the Atheist thinketh Repentance is no flower that groweth in our own garden If the Lord by his Spirit draw vs not we neuer run after him Object But why haue we so many commandements to repent if it bee not in our power they seem to be very idle Answ. 1. Deus jubet quae non possumus vt nouerimus quid ab eo petere debeamus saith Augustine 2. Exhortations are instruments in which the Spirit putteth forth his power and commeth into our hearts 2. We must beware of resisting the Spirit in this worke or in the meanes whereby hee worketh repentance in vs. Quest. Tell vs how the Spirit bringeth vs to Repentance Answ. 1. Docendo Hee must teach outwardly The teaching of the Spirit is necessary to lead vs into the knowledge of our selues and of God The former he doth by the Law letting vs see our misery 1. by sinne 2. the punishment of sin The latter by the Gospell shewing vs what God is in his Son and vnto vs ready to receiue vs to grace and mercie Euery one must therefore heare the voice of the Spirit in the Ministery seeing the Spirit not without the Word but by the Word as an ordinary instrument worketh Repentance Heare the Word Perswading and inuiting to Repentance Promising grace and mercy to the pâ—nitent Threatning the impenitent Isay 55.7 By this meanes the Iewes were pricked and conuerted Acts 2.37 By the Lydia's heart was opened Acts 16. and such as refuse and resist the Word are neuer drawne to Repentance Pro. 1. Because ye would not heare my voice I will not heare you 2. Ducendo by inward mouing and perswading The Spirit must bee Doctor and Ducton This inward motion is 1. In changing the minde to see both sin and the reward of sin what and how great both of them are 2. In framing the will and making it of euill good and bowing it from it selfe to the willing of grace 3. In kindling the affections with a desire of good and hatred of euill Now therefore if thou wouldest truly repent thou must also giue thy selfe to bee led by the Spirit cherish his motions affect his graces for he must not only shew vs repentance but lead vs into it 3. If the Spirit be the efficient and author of repentance then neuer despaire of great sinners He can presently make of Saul a persecutor Paul a Preacher hee can easily raise a dead man from the graue of sin let him be neuer so rotten Here is a worke of power and a powerfull worker Neither be out of heart in the sense of strongest corruption and resistance against grace When thou seest armies of lusts rise vp in thee and whole hosts of rebels vp in armes against the worke of grace hold on the combate and this Spirit of power shall chase them before thee Goe forth in his strength and feare not assured victory greater is the spirit in thee than in the world CAP. 3. Of the subiect of Repentance 2. THe subiect of Repentance is the beleeuer the generall subiect of Repentance is a sinner for Christ came to call sinners But because euery sinner repenteth not I say only the beleeuer turneth Where I plainly conclude that question wherein is more scruple than staid wisedome That Faith goeth before Repentance not Repentance before Faith Here are 1. Reasons 2. Cautions 1. The fountaine must bee before the streame the roote before the fruit the cause before the effect but Faith leaning vpon Gods mercy manifested in the promise is the instrumentall cause of Repentance Hos. 6.1 Come let vs turne vnto the Lord for he hath smitten and he will heale The hope of Gods healing that is of forgiuenesse of sins is the ground of Repentance Psal. 130.4 Mercy is with thee that thou maist bee feared Which showeth that no man can lay hold vpon God to feare and reuerence him but hee that is perswaded of his fauour Two cannot walke together vnlesse they be friends and man neuer meeteth God in Repentance while he conceiueth God an enemy but runneth away from him as a strict Iudge Slauish feare bringeth not a man to God but loue which is a fruit of Faith for Faith worketh by loue therefore Faith is before Repentance 2. True Repentance is a sauing grace and euery sauing grace is from Christ. Iohn 15.4 No branch can beare fruit of it selfe vnlesse it abide in the Vine Euery penitent must therefore receiue Christ before the gift of Repentance and no receiuing of Christ but by the hand of Faith Iohn 11.12 therfore Faith must necessarily goe before Repentance 3. Repentance worketh directly vpon the heart to soften it to cleanse and purifie it Now in Repentance it is onely the bloud of Christ that can soften the hard heart as onely Goates bloud softeneth the hard Adamant It is onely the bloud of Christ that can purge the heart and conscience from defilements Heb. 9 14. Now would I know how wee can haue his bloud before himselfe or himselfe before Faith Nay therfore the Scripture applyeth the work of purging the heart to Faith Acts 15.9 because it is the instrument to lay hold on the bloud of Christ for our purging therefore Faith must be before Repentance 4. Repentance is the most acceptable of all good workes A contrite heart is aboue all Sacrifices therefore Faith must bee before it for 1. Whatsoeuer is before Faith is the issue only of corrupt nature and corrupt conscience and cannot please God 2. Without Faith it is impossible to please God Heb 11.6 for nothing is acceptable but in and for Christ and nothing in and for Christ but by Faith in Christ apprehending him Object This sheweth that Faith must goe with Repentance but not that Repentance is therefore before it Answ. The Apostle expresseth the same thing in another phrase which putteth Faith before it Rom. 14.10 Whatsoeuer is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex fide is sin If
here that is absolutely perfect but must we be therefore wholly flesh because we cannot be wholly spirit Because we cannot get quite out of the law of flesh must we not serue the law of God in our spirits Because we cannot doe all the good we would must not we doe all the good we can Because we cannot attaine the haruest of holinesse must we not haue the first fruits 2 Sense of imperfection hath sundry other more fruitfull vses than to settle vs in our security For 1 It ought to humble vs and driue vs to Repentance and not pull vs from it 2 To striue against imperfection and not to rest contented in it 3 To awaken vs and driue vs out of our selues to get perfection in Iesus Christ for our sense of weaknesse in our selues must force vs to get our strength in him 3 We are not now vnder the law which requireth perfect and personall righteousnesse and holinesse yet we are vnder the Gospell which requireth Euangelicall perfection which standeth in true and sincere indeauours in mortification and spirituall combate and bindeth vs to the daily subduing of that which wee cannot at once vanquish and though wee cannot but sin daily yet wee must not please our selues in our sins but daily bewaile them as our Sauiour taught vs to pray for daily forgiuenesse of sins 4 Thou canst not expect to attaine any thing of thy selfe but expect strength from Christ Thou hast or mayest haue a good helper I can doe all things by Christ strengthening mee his grace shall be sufficient 2 If thou feelest neuer so small a measure if true the Lord cherisheth that least degree of goodnesse 3 No Saint not Paul himselfe can doe as hee would nor can conquer all corruptions but yet first is not carried away to grosse sin though not so pure as an Angell secondly hee giueth not vp all but striueth hard to the marke and high prize 3 Is not contented with but complaining and combating with it he gets ground CAP. 16. Le ts of Satan by temptations to despaire of Gods mercy 2 IF our naturall estate content vs not Sathan windeth about to bring vs to such a degree of discontent as to drowne vs vtterly in the gulfe of despair And this looketh three waies 1 If we looke to God hee would haue vs despaire of his mercy 2 If to our selues to despaire of our owne estates 3 If to Repentance to despair of that as vtterly Impossible Vnprofitable 1 To bring vs to despaire of mercy he will set before the sinner the greatnesse foulenesse and hainousnesse of his sinnes which as before they were done he made seeme as a mote now he maketh them swell to the magnitude of a mountaine Seest thou not how numberlesse thy sins are and of deepe dye hath not God giuen thee ouer so long to commit such outragious sinneâ— so scandalous against such meanes often against thy knowledge and since thou supposedst thy selfe called and is it not now in vaine to repent of them Seeke Repentance and Grace with teares as Esau thou shalt not finde it God being iustice it selfe To helpe our selues against this great iniurie thus frame our answer 1 If I looke all on Gods iustice or my owne iniustice I were indeed altogether hopelesse or if I looke onely on the law of God the rule of all iustice that knoweth no mercy no Repentance But God in great mercy hath set a meane betweene his iustice and my iniustice and that is the Gospell of his Sonne which Preacheth Repentance and proclaimeth a pardon so as now if the law cast and condemne me by my owne demerits the Gospell offereth me free saluatioÌ„ by the al-sufficient merit of Christ and now as I behold the curse of the law due to my sinnes to humble me so also I lay hold vpon Christ on whom that curse was laid to iustifie me For he was made a curse not for himselfe but for vs that the blessing of Abraham might come vpon us 2 I grant all thy premises My sins are as great as hainous as numberlesse as thou speakest and against great meanes but shall I conclude with thee that either I must not turne to God or that God will not returne to me God forbid Nay first the greater my sinnes are the more need haue I to repent the more deadly my disease is the more need haue I of the Physitian the more my sinnes be in number I haue more need to lessen them by Repentance rather than by impenitency to make them both greater and heauier the longer I haue continued in them the more need haue I to hasten out of them The more dangerous and festered my wound is the more hast I must make to the Surgeon If a bone were broken in my body I would not beleeue him that should tell mee it were too late to get it set againe The greatnesse of my sinne therefore shall neuer hinder but further my Repentance and were I not so great a sinner I should not see so much need of Gods mercy or Christs merits but now being so heauy laden I haue more need to come to Christ to be eased Hee came to call sinners to Repentance and this Physitian is not so weake or vnskilfull but he can cure deadly diseases as well as infirmities he cured him that was 38 yeares diseased Ioâ— 8.2 Or shall think the Lord hath forgotten to bee mercifull and will not returne as thou suggestest For 1 Can hee forget his nature and cease to bee God mercifull gracious aboundant in mercy and truth reseruing mercy for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 Who is a God like vnto him passing by the transgression of his people and not retaining wrath for euer for mercy pledeth him Micah 7.18 Or can he forget his promise and deny himselfe Isa. 55.7 Let the wicked forsake his way and returne and he will haue mercy for he is ready to forgiue and Math. 18.21 hath he commanded vs to forgiue our brethren offending seuenty seuen times and will not hee forgiue vs our offences the scope of that parable Is not hee rich in mercy to forgiue ten thousand talents yea the vttermost farthing I will therefore hearing that the King of Israel is a mercifull King submit my selfe as Bâ—nhadad 1 King 20. It may be Ahab will spare thy life assuredly the God of Israel will spare thy humbled soule who cannot forget his own glory whose mercy and grace is more magnified as the sinner is greater that layeth hold vpon it I will resolue as Hester to goe in to the King If I perish I perish My sinnes are so great I dare not adde a greater of despaire Plus peâ—cauit Iudas desperando quam prodendo Christum 3 I neuer read that the greatest sinnes could make true Repentance vaine I finde sinnes red as scarlet and crimson made white as snow Isay. 1.18 I see Harlots Idolaters Persecutors Witches Theeues by Repentance acquitted and accepted to highest
Gods iustice 2 God is iust and therefore when he hath made mee of vniust iust and righteous in Christ hee will for euer repute me so Nay euen his iustice cannot but bestow mercy and grace on mee a beleeuer because in Christ I haue fully satisfied his iustice and in Christ deserued his loue 3 God is iust and this is a strong motiue to repent and beleeue in Christ for his iustice will not suffer him to punish one sinne twice nor to demand a debt once paid the second time Nay his iustice assureth mee of mercy 1. Iohn 1.9 If wee acknowledge our sins he is faithfull and iust to forgiue our sins his iustice assureth repentance of mercy 3 Because I am a grieuous sinner I am no childe of God and so all my Repentance is in vaine Ans. 1. Why are not all grieuous sinners before they repent what was Adam Dauid Peter Paul or what be grieuous sins if poligamie adulterie murder lying denying and forswearing Christ blasphemy persecution breathing slaughter and threatning against the Church bee not Doe not all euen the regenerate pray daily Forgiue vs our trespasses 2 Am I a grieuous sinner I must therefore so much more carefully and earnestly repent I want not encouragement I see that woman who was called a great sinner a notorious adultresse Luke 7. 37. seeeking mercy from Christ receiue that comfortable answer Thy sinnes are forgiuen thee 48. Thy faith hath saued thee Go in peace 50. I see that poor Canaanite whom Christ calleth a dogge yet earnestly seeking mercy gathered some crummes that fel from the Table Gods mercy shall bee more manifested in restoring great sinners his power more magnified in raising dead and rotten sinners my loue more footed as that woman Luke 7.47 Many sins were forgiuen her for she loued much 4 Because I sin daily against God I am none of his in vain seeke for fauour Ans. 1. Our Sauiour teacheth vs to say Our father and yet to pray daily Forgiue vs our trespasses Therefore hee that sins daily may call God father 2 Paul was a child of God being regenerate yet had a body of death and a law of sinne about him daily Rom. 7.24 3 I sinne daily but I repent daily The wicked reioyce in it I sinne and yet resist sinne and striue against it daily I do hatefull things but I hate that I doe I breake the law but yet I loue the law as holy iust good flesh is in me but I am not in the flesh Now tell mee Sathan canst thou gather such sigs of thistles or grapes of thornes who euer heard a childe of hell repent Ob. No did not Esau Iudas Ans. To repent is not onely to know and confesse what is bad and naught as they and as the Gentiles Rom. 2.19 but a change of the heart seene in an earnest affection and strife to loathe the bad and embrace the good And this had not did not they Howsoeuer therefore I confesse my naturall disease discouereth it selfe in daily issues and symptomes yet this sicknesse is not vnto death but that God may bee glorified in raising mee vp by his mighty power I am not 〈◊〉 so low not so long in the graue of sin but his mighty word can and will call mee forth to life CAP. 18. Le ts from Sathan by Temptations to despaire of our Repentance from Impossibilitie Difficultie 3. IF Sathan cannot preuaile to make vs despaire neither of Gods mercie nor our owne estates then he assayeth to bring vs to despaire of our repentance And this in three respects 1. of impossibilitie 2. vnprofitablenesse 3. of relapses or relinquishing Repentance 1. What an impossible thing dost thou attempt dost thou euer thinke to master thy sinnes which are so inbred so neare so necessary so profitable as eyes hands yea as ayre fire or water wilt thou striue against the streame where it is so impossible to ouercome and forsake them How often hast thou purposed promised vowed and resolued to enter the way of Repentance but couldst neuer attaine to goe through against any one sin 2. Thou shalt finde another manner of taske in Repentance than thou dreamest off it calleth for more paines sorrow mortification difficultie prickings of heart than euer thou lookest for or art able to indure and therefore neuer goe about it vnlesse thou hadst more hope to attaine it Answ. Thus the diuell like churlish Laban neuer persecuted Iacob so much as when hee was departing from him and our owne sloathfull corruption saith A Lyon is in the way Prou. 20. and the sluggard saith It is too cold he dareth not goe forth to plow Pro. 29. But to the first concerning the multitude masterfulnesse and necessarinesse of thy sinnes answer thus 1 I discerne indeed an huge army of sinnes and sweet lusts to encounter and these sonnes of Zeruiah are too strong for mee and it is impossible for mee to ouercome them if I looke at my selfe or my owne strength but as Dauid against Goliah I come against these Gyants in the name and strength of the Lord by whom I shall behead them It is he that teacheth my hands to warre and my fingers to fight It is his battaile and hee will giue the victory and close my enemies in my hand 2 I discerne many enemies against me I caÌ„not stand before them but the Lord hath opened mine eyes with Elishâ—'s seruant 2. King 6. that I see more now with me ready to fight on my side than they that are against me thou wouldest deceiue me in carrying both mine eyes in things against me but I behold the Lord neare mee with grace sufficient I see what spirituall helpe and succour he is ready to supply me with while I constantly cleaue to his helpe 3 Though I be to deale with many and mighty sins yet they are already conquered enemies spoyled of their power by the victory of Iesus Christ my Lord so as I haue nothing to doe but follow the chase and spoyle of vanquished forces 4 Though they were neuer so deare and beloued sinnes yet must I heare the voice of God saying as to Abraham Take thy sonne Isaac whom thou louest and offer to mee in sacrifice though indeed what euer they pretend such is their loue as if I kill not them they will kill me and therefore though I haue sometimes vowed resolued and purposed Repentance in vaine now by the grace of God I will make a new onset to better purpose A Souldier though hee haue once turned his backe will fight againe and wounded the second time will seeke cure againe A Merchant brought behind hand will trade againe more cautelously a Mariner that hath suffered shipwracke will to sea againe and trafficke againe and I will neuer be such a slaue as though I be preuented againe and againe yet I will seeke my liberty still 2 But whereas thou obiectest the difficulty sorrow paine and vnconquerable labour of Repentance I answer 1 Were the worke of
any sinne Psal. 130 Mercy is with thee that thou mayest be feared Psal. 1.03 As a father pittieth his sonne so the Lord him that feares him He that apprehendeth mercy will not bolster himselfe in sinne nor lay presumptuous sinnes vpon Gods backe but the sense of Gods mercy will leade him to Repentance Rom. 2. He knoweth that though mercy reioyceth against iustice yet it destroyeth not Gods iustice All the waies of God are mercy truth these are the two feet of God by which hee walketh in all his waies Let vs humbly fall downe and kisse both these his feet Bernard 5 Mercy belongeth to the mercifull to those that are charitable kind to their brethren Math 5. Blessed are the mercifull for they shall finde mercy but iudgement mercilesse shall be to them that shew no mercy Can we expect and receiue a full streame and not let fall a drop of mercy vpon others Hath the Maâ—â—er for iuen thee 10000. talents and wilt not thou forgiue pence and farthings Math 18.27 In spirituall things will not we beare with the infirmities of the weake are not we subiect to the same infirmities doe not we consider our selues Gal 6.1 Did not Christ become in all things like to vs to be a mercifull high Priest Haue we neuer had any sores which we would haue had others handle gently Doe old men forget they were children what lusts of youth and temptations they haue passed In temporall things we call for mercy on this and that occasion generall and speciall God in his members call for mercy Some men passe by as the Priest and Leuite without all bowels dry as flint without hearts hands bowels no charity no humanitie first looke they for no more secondly may it be their case thirdly is it not a great misery on themselues on their ill-gotten wealth on their iniustice to God his Ministers and others CAP. 29. Le ts of Repentance from our selues as first that it is vnpleasing to nature 3 NOw we come to the lets and hinderances of Repentance cast in our way by our selues for nothing can be a greater or stronger Let to Repentance than the naturall and idle vngrounded conceits of the vnregenerate heart which hath deuised many wandrings turnings to shift off the businesse of Repentance 1 A conceit that it is vnpleasing to nature and indeed sloathfull nature cannot indure the hardnesse of Repentance and no maruell that case slayeth the foole when it woundeth euen the godly themselues Cant. 5.3 The Church will not foule her dainty feet nor get off her bed to let in Christ after many knooks and perswasions Ans. But what a distemper is in that iudgement and how crazie is that vnderstanding of a sicke man that feareth â—he remedie more than the disease yet so foolish are wee in our owne wisedome as to feare the remedy of repentance more than the sinne to be repented We hold that extremitie of way wardnes and near to phrenzie when a patient will rather chuse to dye of his disease than to endure the taste of physicke because it is bitter and vnpleasant Euen so although godly sorrow be bitter and vnpleasant to corrupt nature yet wisedome will conclude many things to bee wholesome which are not so toothsome 2. Compare and weigh in an euen ballance whether the pains of wel-doing be matchable with the paines of sin whether the momentany paines of Repentance here bee comparable to the eternall paines of impenitency hereafter consider whether the crop of sin or haruest of repentance bee better The wages of sinne is death and is not death painefull but the haruest of repentance is eternall life 2. Cor. 7.10 Godly sorrow bringeth Repentance to saluation Say now whether is easier to sow in teares and reap in ioy or to sow in carnall iollitie and reape in eternall sorrow whether is easier to sow to the flesh and reape corruption or to sow to the spirit and reape eternall saluation 3. Bee it that Repentance be vnpleasing to nature yet a Christian hath more than nature he hath a spirit of grace changing nature and making the Commaundement easie Whence it is that those that haue entred this way and by the spirit haue mastred the flesh in part finde nothing more sweet than the tartest sorrow of sound Repentance and this Repentance they neuer repent of Be it as Basil. Laboriosa virtutis via yet render thy selfe as captiue to the commandement Bee at some paines in subduing thy heart thou shalt no sooner begin but â—ase and ioy wil come which shall aboundantly recompence all former griefe and labour Obiect Alas then I neuer repented for I feele no inward power or motion whence I can draw comfort from my repentance 〈…〉 Ans. It may bee so for perhaps 1. thou hast performed that duty in a cold and formall manner or 2. for sinister ends not for conscience and 3. by fits and starts vnconstantly And how can a man that goeth backward and forward make riddance of his way But goe about it heartily ioyne the inward seruice of the heart in seeking God with the outward tye thy selfe to a settled course in performance fauour not the fleshâ— nor care to fulfill it in the lusts of it and be assured to finde more ioy and sweet inward motion at least much lesse paine in the exercise of repentance than in the exercise of sin CAP. 25. Obiections against repentance from a mans election 2. BVt why should I thus abridge my selfe with needlesse sorrow and to very little purpose For if I look to God I am either elected or not If I be I shall bee saued without all this ado If I be not all the Repentance in the world wil not auayle Againe looke to men they be either such as repent not but enioy the world and their pleasures and their sins too and yet these liue and dye honestly and peaceably and as well as any other Or they be such as do repent and betake themselues to this strickt course and these many of them in their liues are as deceitfull vniust couetous proud hypocriticall as any men in the world and many of them in their death as vnquiet vncomfortable vnhappy as those that neuer vndertooke such businesse Ans. To meet this dangerous subtiltie 1. To those that conceiue Repentance a vaine thing because of the certainty of Gods decree concerning their saluation or damnation 1. The wise God in all his decrees to his maine ends hath also decreed the meanes seruing and leading to those ends The ends of his election are either next which is the glorification of the elect or the remote and highest his owne glory in the Saints The meanes decreed to these ends are Christ Regeneration by the spirit required in all that must be saued euen the smallest infant and in men of yeares Knowledge of the Word Faith Repentance Obedience And as those ends are stedfastly and vnchangeably so are the meanes as certainely decreed as those ends And
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
THE PRACTISE OF REPENTANCE Laid downe in sundry directions together with the Helpes Le ts Signes and Motiues In an easie Method according to the Table prefixed As it was preached in Aldermanbury by THOMAS TAYLOR LONDON Printed for I. Bartlet at the gilt Cup in Cheapeside 1628. A Table of the chiefe things contained in the seuerall Chapters of the TREATISE Cap. 1. THe ground and occasion of the Treatise p. 1 The occasion and meaning of the words p. 5 We may not iudge of mens persons by their outward condition p. 9 In all our conferences we must take occasion to edifie one another p. 13 Euery man must make vse to himselfe of Gods iudgements on others p. 14 The onely way to preuent perdition is Repentance p. 15 Cap. 2. What Repentance is p. 17 The onely efficient cause of it is the Spirit of God it is beyond the power of nature p. 18 Why we haue commands from God to repent though it â—ee not iâ— our power p. 21 How the Spirit workes repentance p. 22 Cap. 3. The subiect of Repentance is the beleeuer p. 25 Faith goeth before Repentance not Repentance before faith p. 26 Câ—â—tioâ—s to be taken with this truth p. 30 Thâ—se places answered where Repentance is set before faith in Scripture p. 31 What the act or formâ— of Repentance is p. 32 Cap. 4. The â—earmes from whence and whither a man must turne first from all sin secondly to God with forcible reasons of both p. 34 It is not enough to cease to doe euill vnlesse we learne to doe well p. 38 True Repentance hath God still in its eye p. 39 Cap. 5. What Repentance is not p. 41 It is not Ciuility which a great part of the world mistakes for it p. 41 It is not euery sorrow for sin though deepe p. 42 Signes of that sorrow that is a part of true Repentance It is not euery leauing of sin that is Repentance vnlesse there bee a change and reformation p. 45 Outward abstinence from sinne no reformation p. 46 Cutting off of some sinnes without a rooting of them vp is no Repentance p. 47 Conquering of sin not alwaies reformation p. 48 Euery reformation is not Repentance vnlesse the whole man bee changed p. 48 Euery change of the whole man is not Repentance vnlesse it be from all sinne p. 50 Turning from all sinne is not Repentance vnlesse there be a turning to God p. 51. Cap. 6. Rules concerning the persons that must Repent p. 52 Euery man must repent for sundry reasons p. 53 Naturall and vnregenerate men though neuer so ciuill p. 56 Godly and regenerate men euen the best p. 59 Young men for sundry reasons p. 61 Old men for diuers reasons p. 63 Women must repent as well as men p. 64 Cap. 7. Rules concerning sins to be repented of p. 66. All sins must be repented of p. 67 Sins both known and vnknown p. 69 How vnknowne sins may be repented of p. 69 The smallest sins must be repented of for sundry reasons p. 71 Sins of knowledge and presumption must be repented of p. 73 Sins also of aggrauating and scandalous circumstance as p. 75 Customable sins p. 75 Sweet and pleasing sins p. 76 Sins after conuersion especially p. 77 Sins against meanes p. 78 Sins of open profanenesse against holy times places exercises persons p. 79 Cap. 8. Rules concerning the manner of entrance into the duty of repentance p. 81 It must be entred vpon with preparation ibid. Meanes to helpe forward the preparation required viz. p. 82. c. 1 A serious consideration of the blissefull estate lost by sin p. 82 2 Of the miserable estate wee are now in and shall continue in till we repent p. 83. c. 3 Serious thoughts of the God with whom we haue to deale in this businesse chiefly of his Maiesty Iustice anger at sin and of his rich mercy in Christ. p. 25.86 3 A consideration of the necessity and benefit of Repentance p. 87 Cap. 9. Rules concerning the wise proceeding in the duty of Repentance p. 88 1 The worke of Repentance must be begun within with the cleansing of the heart p. 89 2 Outwardly begin with some master sin to root out that p. 90 3 Cease not till it be quite rooted vp and cast out p. 93 4 Rest not in the rooting out of sin till there is rooting and growth in the contrary grace p. 95 Trust not Repentance as sound till then p. 97 Cap. 10. Rules concerning the time of Repentance p. 99 The time wherein alone it is possible a man can repent is the whole time of his life and onely that time p. 99. c. The time of necessity wherein men ought to Repent is all the time of their life p. 102 1 A Christians life should be begun with repentance for sundry weighty reasons p. 102 2 Continued in the exercise of repentance p. 109 3 Ended with repentance p. 111 Cap. 12. Of the Lets of repentance from the world p. 130 1 Feare of contempt and reproch from the world p 133 A preseruatiue against it p. 135 2 Feare of the losse of friends if wee repent p 141 This rub remoued p. 142 Cap. 13. 3 Of another Let from the world viz. the paucity small number of Penitents in the world p. 146 The antidote against it p. 147 Cap. 15. Of the Lets of repentance from Sathan p. 166 1 He labours to perswade vs of the goodnesse of our present naturall estate by sundry arguments p. 167. c. Answers to such Arguments p. 168. c. Cap. 16. 2 Of a second rub Satan casts in our way to hinder repentance viz. If he cannot bring men to please themselues with their naturall estates he labours to worke men to so great a dislike of their conditions as to drowne them in the gulâ—e of despaire p. 176 1 Sathan labours to worke men to a despaire of Gods mercy by diuers arguments p. 177. Helpes against them p. 177. c. Cap. 17. 2 Sathan labours to hinder repentance by bringing men to a despaire of themselues and their owne conditions by diuers reasons p. 185 Answers to such temptations p. 186. c. Cap. 18. 3 Sathan labours to bring men to despaire of their repentance 1 He would perswade men it is impossible by diuers arguments p. 195 His argumeÌ„ts answered p. 196. c. Cap. 19. 2. The Deuill labours·to keepe men off from repentance by perswadiâ—g them t is vnprofitable p. 207 Such temptations answered ibid. Cap. 20. 3. The Deuill labours to hinder mens repentance by obiecting their relapses and fallings after repentance p. 211 Comfortable answers to such temptations ibid. Cap 21. 3. Of the third rub the Deuil layes in mens way to hinder their repentance viz. Presumption When he cannot driue them to despair neither of Gods mercy nor their own estate nor their repentance hee assaies to make them presume of mercy without Repentance p. 215 1. Hee perswades a sinner his sinnes are not great
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
ashes 3 Consider thy forlorne and cursed condition till thou dost repent thou art without GOD he that sinneth hath neither seene God nor knoweth him Iohn 3.6 Thou lyest in a state wherein thou art not capable of Gods mercy for God will not be mencifull to that man Deut. 29.120 Nay he cannot vnlesse he can be vniust in bestowing grace vpon the contemners of grace Say not God is mercifull for his bounty would lead thee to Repentance but the heart that cannot repent treasureth vp wrath against the day Rom. 2. Yea thou lyest in a state in which the Angell of the Lords wrath is ready to meet thee as Balaam with death at euery corner Reuel 16.2 The Angell that powred out the Vâ—oâ—s of Gods wrath on the earth the reason is giuen because they repented not of their works and except ye repent ye must perish euerlastingly 2 In this Preparation remember with whom thou hast to deale Repentance is a drawing neere vnto God Iam. 4. Men draw neere vnto GOD many waies by outward profession by inward faith apprehension by prayer and inuocation but especially by Repentance and Conuersion therefore saith Iames Draw neere to God cleanse your hands ye sinners and wash your hearts ye wauering minded for sin estrangeth separateth withdraweth from God but Repentance is a returning to him and striking a new league In this approach to God it will notably set forward Repentance If 1 Thou set him before thee a God cloathed with Maiesty and honour with iustice and wrath against sin this striketh the soule with an awfull feare and dread of God to make it stoope before him See we how the idolatrous person will cast himselfe on his face before his idoll he will goe barefoot creepe along as a worme from one end of the Church to another to get a kisse of it and shall we approach the true God with so little reuerence when they shew so much to Idols It is the feare of God that diminisheth the power of sinne 2 If thou set him before thee in the riches of his mercy in prouiding so excellent a remedy against sinne as is the precious bloud of his deare Sonne when nothing in the world else would serue 1. Pet. 1.10 3 And now to set thy face towards God as Daniel did DaÌ„ 9.2 1 Implying a drawing of the minde from all other distractions occasions as now hauing onely to doe with God who in this duty requireth the whole heart and the powring out of the soule before him 2 To testifie that we are turned quite out of our selues in whom is no helpe and depend onely vpon him for all supplies and mercy 3 In this preparation consider the necessity benefit and vse of Repentance 1 That nothing else can free vs from the snare of the death in which we are captiues 2. Tim. 2.9 2 Nothing else reconcileth vs vnto God and restoreth vs to his fauour 3 Nothing else correcteth the corruption of nature and returneth into innocency 4 Nothing else reneweth our life and course and maketh vs capable of holinesse or happinesse All this preparation is requisite not onely because of Gods command but rash and temerarious vndertaking of religious duties is a taking of Gods name in vaine and fruitlesse 2 If Daniel be not fit till hee be prepared much lesse we who haue so many distractions so much earth so dull spirits 3 There is no comfort in doing the duty but in the well and acceptable doing of it and neuer is it well performed but when we are well prepared CAP. 9. Concerning the wise proceeding in Repentance 2 THe wise proceeding in Repentance standeth in these things 1 To begin the worke within with cleansing the heart Ezek. 18.31 Cast away your transgressions and make you a new heart a new spirit For 1 The heart is the fountaine of actions as that is so are they Out of the abundance of the heart the mouth speaketh the hand acteth If the heart bee a fusty vessell the Lord will powre none of his gracious liquor into it As that is so is the whole man If the roote be naught so are the branches so are the fruits 2 This is the most compendious way Wash the inside first saith Christ all shall be cleane A vaine and lost labour it is to offer to stoppe the current of a streame if you goe not to the fountaine a vaine thing in a Gardener to cut off the toppes of weedes and leaue the root which fasteneth it selfe so much the deeper And therefore the Prophet Dauid praying for the grace of Repentance Psal. 51. Wash me purge me hee telleth the Lord where he would haue him begin Create in me a new heart and renew a right spirit 2 Comming outwardly begin with those master sins that are most rooted and haue most foyled vs for as in an army if the Generals and Captaines bee cut off the common souldiers are easily routed so if our chiefest sins which haue been Commanders and borne most sway and rule in vs be mortified and killed the lesser sins will bee more easily subdued and chased 1. Sam. 17.51 When the Philistimâ— saw their Champion Goliah was dead they fled Blast and plucke vp the roote the branches and succours withers of themselues Cut off the right hand right eye Herod had bin in a faire way of Repentance if he could haue begun with Herodias 2. It is obseruable in the Scripture of most true penitents that they begun with the strongest sins Dauid beginneth with his Bathsabeh and testifieth a notable Repentance Psal. 51. Saul once mastering his fury and rage in persecuting hee shall quickly become a zealous Preacher If we could see some men lay aside their malice and hatred of good men which is a strong snare of the deuill wee would hope to see them forward and louing and ioyne themselues with such as walke in the waies of God Zacheus once mastering his pilling and polling and couetous catching after the world becometh a notable example of a true penitent So could we see a worldling an vsurer an oppressour once giue vp his couetousnesse wee should expect any good thing from them Wee should hope to see them diligent in Gods house which now in the weeke day they thinke a losse of time Wee should see them restoring as fast as they fetched in we should see them as liberall to Gods worship and good vses as they haue beene basely griple Wee should see them as mercifull and charitable as they haue beene cruell and vnmercifull We should see with Couetousnesse the roote of all euill all the boughes and branches fall Till this bee done neuer say thou hast repented of any sin for he neuer repented of any sin whose master-sin is alone is spared and vnrepented 3. In wise proceeding when thou hast begun with any sin go through stitch with it not only to the shaking of the root but to the vnrooting and casting it out of the ground for 1. In all
true Repentance there is a clearing of ones selfe 1. Cor. 7.11 in our rotten frame and building it will not leaue a stone vpon a stone 2. To finde mercy there must bee confessing and forsaking Pro 28. 3. The profession of euerie true penitent must bee that of Paul I was a blasphemer I was an oppressour but now God hath shewed mercy I am no such man now Now all this will not be done but by earnest endeauour slighting and slubbring of this businesse leaueth men in the suddes they were in before as Some dally with their sins and semble a repentance as men that ioyne doe a fight Perhaps they will this time of yeare come to confession and seeme very penitent and hauing confessed thinke themselues eased but it is as a drunkard by vomiting that hee may drinke more so these to go fresh to drinke in sin againe Some will sweare and curse and say God forgiue mee you make mee sweare and sweare as fast by and by again But these roots of sin remaine Some pressed by Gods hand force a Repentance and make many confessions and promises but after returne are as fresh to sin as a dogge to vomit or the horse to the smell of his dung Here is no parting with sinne Well may hee say I was a swearer drunkard a tippler an hater of God and so am I still for all my dissembling Repentance I was neuer other nor like to be 4. In this wise proceeding rest not in the rooting out of sin till thou seest the rooting and growth of the contrary grace for in all true Repentance is a change in the iudgement from errour to truth in the will from euill to good in the whole man from darknesse to light Thou canst show no Repentance if thou canst not show this change True Repentance maketh a man cleane contrary vnto himselfe and changeth him into a cleane other man His whole nature is changed from a corrupt and carnall into a spirituall nature In nature an Aethiopian cannot change his colour but grace changeth nature of a bramble he becometh a vine of a thorne a fig tree of a wilde a naturall oliue of a lyon a lambe of a dogge vnder boord a son sitting at table of a Saul a Paul He is changed in all his parts and members they were as swords and speares weapons of vnrighteousnesse and fiercenesse against God and good men now are turned into sythes and mattocks weapons of grace and instruments of common good in time of peace His whole course is changed of a louer of sin hee is be come a loather of sin and louer of grace of a receiuer and deceiuer it maketh Zacheus a restorer and charitable destributer Of one thirsting after the bloud of Saints it maketh Saul thirst now after their saluation Of a waster of the Lords talent it maketh him increase it Let not thy soule deceiue thee in thy Repentance except it haue brought thee thus farre to expresse the contrary grace Solomon could not satisfie himselfe with his Repentance of those fowle sins of lust till hee had written his booke of Repentance nor Augustine till hee had written his book of Retractations nor Cranmer till he had burned his vnworthy right hand Trust not thy Repentance for wantonnesse and vncleannesse vnlesse as the woman Luke 7. who had abused her eyes her haire and lippes to folly shee gaue her lippes to kisse his feete her eyes to wash them and her haire to dry them Thou must expresse Humility Modesty and Repentance in members most abused Dauid polluting his bed washeth it with teares Trust not thy Repentance for couetousnesse vsury briberie without restitution as Zacheus without expression of charitie mercifulnesse to the poore and without free and liberall dispensing to pious and godly vses Hath thine house been a profane house a gaming house an house of swearing riot and disorder thou hast not repented though these things bee left if thou hast not reformed it vnto a house of prayer Hast thou bin an enemie or no friend to Gods seruants and seruice thou hast not repented in putting off thy malice vnlesse thou hast put on louing affections and expressest loue aboue the former hatred Hast thou sinned in disgracing and reuiling the seruants of God and professors of the Gospell casting on them the comâ—mon termes of hypocrites puritans thou hast neuer repented if thou dost not iustifie and defend them and right them in their names and godly practices and so in all others sins True Repentance will not only vndoe what is ill done but will set vp with both hands what it hath plucked downe it will now see God haue his glorie and men their right I conclude with 1. Iohn 3.7 Let none deceiue you let none deceiue himselfe hee that doth righteousnesse is righteous as he is righteous CAP. 10. Concerning the time of Repentance both of 1. Possibilitie 2. Necessitie THe fourth rule of direction concerning the time of repentance for the time is either of 1. Possibilitie 2. Necessitie The time of Possibilitie is the whole time of this life and onely the time of this life Except ye repent while ye liue here ye shall perish eternally God giueth euery man a space to repent in as â—â—zabel Reu. 2.21 that is the space of this life and any time of this life the Lord may giue repentance 2. Tim. 2.25 waiting at any time Mat. 5.25 Agree in the way 2. After this life can bee no Repentance for these reasons 1. Because there is no faith that ceaseth The tree cut down no fruit can grow any more Repentance is a fruit of Faith 2 Because the acts parts of repentance are only for this life These are 1. Mortification godly sorrow Christian combatâ— 2. Renouation growth in grace strife to perfection All these are by death abolished no more teares fight no more imperfection no more molestation of sin but victory and perfection attained 3. After death is nothing but iudgement Heb 9.27 there is a resting from labour of repentance no more working no more washing no Purgatory no more oyle may be gotten after the doore is shut no more place for Repentance is to be found being at the waies end Repentance is the way of life This consideration calleth vs to the speedy vndertaking of Repentance euen while this fraile and vncertaine life lasteth for who hath a lease of his life but for so few yeares as Hezekiah Thou mayest dream of many yeares as the glutton did when that night his soule was taken and hee called a foole and so prooued Nature teacheth to take the time allotted for all other things the husbaÌ„dmaÌ„ to sow while seed-time lasteth to make Hay while the sunne shineth the Merchant to buy and trade while the Faire lasteth the Sea man to take time and wind which stayeth for no man the Smith to strike while the iron is hot the Souldier to fight while the battell continueth yea the very Storke and Crane and Swallow to
Church while they were in it 1. Ioh 2.19 They went out from vs because they were not of vs. Am I then a friend of Christ that I may be sure Christ dyed for me 1 If I be a friend I am a beleeuer Abraham beleeued God and was called the friend of God Iames 2.23 He dyed for no vnbeleeuer I must be a beleeuer or he dyed not for me Rom. 3.25 God set forth his Sonne to be a reconciliation through faith in his bloud 2 Am I a friend◠〈◊〉 must doe whatsoeuer Christ commandeth me Ioh. â—1 14 Ye are my friends if ye doe whatsoeuer I command you A seeming friend as Herod may doe many things but a sound friend will doe all things euen difficult and costly commandements If he bid me repent and returne I must obey 3 A friend must bee glad of anâ— opportunity 〈◊〉 shew his friendship and loue so must I. Prou. 3.28 Say not to thy friend I will answer thee to morrow if now it be in thy power If Christ thy friend call thee to Repentance this day deferre him not till to morrow for then it may be out of thy power to shew thy friendship 4 He dyed onely for those that manifest the fruit of his death 1. in the daily conquest and abolition of sinne hee dyed for my sinne that 〈◊〉 might dye vnto sinne and sinne dye in mee Rom. 6.2 How can they that are dead to sinne yet liue in it If sinne neuer dye in thee Christ neuer dyed for thee thou art still vnder the curse of sinne that art vnder the power of it if thou beest not redeemed from vaine conuersation thou art not from condemnation of sinne 2 I must daily finde the work of Sathan destroyed in me for by death he destroyed him that had the power of death which is the diuell Heb. â— 14 If Sathan rule thee still at his will and hold thee vnder the dominion of sinne thou hast no benefit by Christs deaths 3 If Christ be dead for mee I must manifest the obedience of faith another fruit of his death Heb. 5.9 He is the Author of saluation to all that obey him not to any that continue in sinne 4 I must henceforth liue to him that dyed for me 2. Cor. 5.15 and he dyed for those who whether they sleepe or wake liue or dye liue in him and for him 1. Thes 5.10 that is are partakers of his life and liue to his glory CAP. 23. Presumption of Gods mercy hindering Repentance Obiect 3 BVt is not God mercifull who will not the death of a sinner and therefore what needest thou so continually afflict and macerate thy selfe by Repentance Answ. Yes Gods mercy is a boundlesse Ocean which can neuer be drawne dry and he is mercifull to all euen the worst and vessels of wrath But first distinguish of Gods mercy it is either generall whereby he saueth man and beast and maintaineth the creature in a temporall being thus he feedeth the Sparrowes and cloatheth the Lillies thus he is the Sauiour of all men especially of them which beleeue 1. Tim 4.10 For that place is meant of his generall prouidence Or secondly there is a speciall sauing mercy which tendeth to eternal life whereby he tendereth men as a father Now herein hee is mercifull to the worst in offering this mercy by Christ and proclaiming it in the Preaching of the Gospell But they are content with the other without this This speciall mercy is not cast as a musse vnto all 2 Let not Sathan delude thee by offering an vnlimited mercy where God hath bounded it For that mercy which in God knoweth no bounds in respect of persons is bounded and limited according to the couenant of grace and mercy as appeareth in two conclusions 1 There be sundry sorts of impenitent sinners to whom the Lord couenanteth no mercy but wrath As 1 Ignorant persons who care not for the knowledge of God Isa 27.11 This people hath no vnderstanding and therefore he that made them will not be mercifull vnto them and 2. Thes. 1 8. Rendring vengeance in flaming fire to all that know not God 2 Hard hearted persons that will not repent Rom. 9.18 Hee will haue mercy on whom hee will and whom he will he hardeneth implying that hardened persons are shut from mercy Rom. 2. Thou that by the hardnesse of thy heart treasurest wrath 3 Wilfull and stubborne persons against the Ministery and counsels of the word Ier. 16.5 Mourne not for this people for I haue taken my peace from it euen my mercy and my compassion why verse 1â— For euery one walketh in the stubbornenesse of his heart and will not heare mee and therefore I will shew you no grade 4 Presumptuous sinners who say I shall haue peace though I walke on in sinne God will not be mercifull to that man Deut. 29.30 but the wrath of the Lord and his iealousie shall smoake against that man and all the curses in the booke of God shall ouertake him Onely vessels of mercy are filled with mercy for saluation or sauing mercy is not so prodigally bestowed being childrens bread but on such aâ— are qualified and pointed out in the Scripture by sundry markes 1 All that must share in this mercy must be true members of the Church Isay. 63.7 I will remember the great mercies of the Lord and goodnesse towards the house of Israel which he hath giuen them of his tender loue Am I a true Israelite a sonne of Abraham according to the faith Doe I lay about mee for the blessing as Israel did Doe I wrastle it out with God by prayer and doe I preuaile for mercy and grace Am I circumcised in the heart and daily part from sinnes and lusts 2 All that must share in mercy must be repentant sinners God would haue all saued but so as they must first come to the knowledge of the truth 1. Tim. 2.4 But this they cannot doe without Repentance 2. Tim. 2.25 If at any time God will giue Repentance that they may come to acknowledgement of the truth Ezek. 33.11 God will not the death of a sinner but rather that he repent and liue 3 Mercy is intailed onely to such as loue God and keepe his commandements second Command Exod. 20.6 He sheweth mercy to thousands of them that loue him and keepe his Commandements for God is in couenant with no other and vessels of wrath cannot looke to be filled with mercy yet this sheweth not the cause of Gods mercy for there is none in vs and it is a free grace but onely sheweth the persons that may claime it Doe I loue God All externall obedience without inward loue is hypocrisie Loue is the fountaine of obedience And doe I keepe the Commandements I cannot fulfill them but doe I keepe them in my vnderstanding meditation affection in true purpose and indeauour in my whole conuersation then mercy is mine 4 Mercy belongeth to such onely as feare to offend God and liue in
of When Christ commanded the Deuill out of the man he said Come out and go into him no more And the same power he putteth forth in commanding out these Legions of lusts and deuils lurking in our thickets once cast out they come in no more to rule and raigne the same word casteth and keepeth them out 2. In euery true Repentance is a clearing ones selfe 2. Cor. 7. And with all true humiliation goeth reformation for repentance is not a vow and purpose for hereafter only but a present act and endeauour 3. In euery one that must find mercy there must go with confession forsaking of sin Neither can a penitent man say I was a lyar swearer drunkard and so am still for though sin be still in him he is not in sinne and though flesh be in him he is not in the flesh So as howsoeuer he that hath confessed his sin once and againe but continueth in it may thinke himselfe well eased yet is it no otherwise than when a drunkard hath eased himselfe by casting that he may drinke more You shall heare a swearer take himselfe in his sinne and say God forgiue me now I sweare and yet swear as fast still as his tongue can turn out oathes Others forced to a kinde of Repentance passe many promises and vowes and confessions are made but after returne as a swine to the wallowing and an horse to the smell of his dung Here was no Repentance but a forced hypocrisie 6. In all this worke of Repentance he differenceth himselfe from the hypocrite in his strife and resistance of sin 1. In that he setteth himselfe against sinne vniuersally 2. sincerely 1. Hee is set by grace against all sin because all is contrary to grace as 1. his own sins As Paul Rom. 7. I hate that which I doe as a man feareth and slieth most the danger that is nearest him And of these 1. his smallest sins Dauid the cutting off Sauls lap he thinketh none of them gnats or mites which GODS Law taketh order against for which either Christ must dye or himselfe eternally The wicked man can startle at great and outragious euils murther adulterie drunkennes but the godly repent of those which the world count no sins as vnprofitablenes vnder the ministerie of the Word profanation of the Sabbath petty oaths rash anger And whereas the wicked man thinketh is thoughts free the weakest Christian repenting repeateth the wandrings and disorder of his very thoughts 2. His own most secret sins knowing that none are secret in respect of God with whom he hath to deale and that the more familiar any sin is it is so much the more dangerous 3. His fat profitable delightfull and most necessary sins he spareth no Agag no fâ—tlings 〈◊〉 cutteth off hands plucketh 〈◊〉 eyes that is lusts which 〈◊〉 as neare and necessary Zacheus casteth away his most gainefull sins presently 2. Because true hatred is of kindes and true zeale is as fire which will fasten on any fewell that commeth in the way of it therefore a true penitent hateth and resisteth other mens sins If he can hee will hinder them if he cannot do that he can and wil grieue and mourn for them So Dauids eyes gusht out with riuers of teares because men kept not the Word Ieremie wished his head a fountaine of teares And Lots righteous soule was vexed to heare and see the vncleane conuersation of the Sodomites But wicked men are so far from repenting for other mens sins that they cannot repent their owne 2. He dealeth against all sin sincerely as Hypocrites cannot which appeareth thus 1. A godly man reneweth his Repentance often But when daily In the time of his peace when all things go well with with him when the world laugheth on him and at him for it The Hypocrite neuer or seldome thinketh on Repentance but when Gods hand is vpon him when he is bound on his bed and can intend no other businesse then call for the Minister whom in all his health and life he wronged and scorned Thus the Hypocrites howle on their beds saith Hosea but were his grace true he would haue done it in prosperitie 2. Godly men going seriously about the worke repent of particular sins Dauid cryeth out of blood Peter of his deniall Paul sayth I was c. But Hypocrits repent in the grosse and lumpe and would faine deceiue GOD and themselues by hiding themselues in generals God be mercifull vnto vs we are all sinners and cannot be saints I haue bin deceiued as others haue been yet I am not the greatest sinner And thus slubbereth ouer the businesse 3. True Repentance will easily passe by an offence against himselfe but not easily passe ouer a sin against God Moses in his owne cause the meekest of men in Gods cause the most fiery and zealous But an Hypocrite can earnestly hate and reuenge an iniurie to him but in iniurie and wrong to God can be calme enough because Gods name glory is nothing so deare to him as his own 4. The sinceritie of godly Repentance will euer appeare in the healing of that errour Dan 4.24 and vndoing what is ill done It will neuer be without restitution of that which is wickedly gotten or wrongfully held from the right owner Sound Repentance will goe through stitch with restitution Hast thou gotten so many hundreths by swearing lying breaking the Sabbaoth hast thou gotten so many thousands by cruelty and vsury hast thou gotten so many pounds by robbing God and his Minister by vniust and malitious detaining Gods part wilt thou or darest thou goe on and not thinke of Repentance or dost thou thinke of Repentance and not of Restitution Here is no healing of the error the wound in thy soule bleedeth fresh and without timely Repentance will doe so vnto death 5 The sincerity of true Repentance appeareth in the godly in the speedy and seasonable apprehension of the offers of grace in the meanes Psal. 119. I made hast and delaied not Worldly men are for fastening on the world there are their affections desires indeauours the world hath ingrossed their thoughts time and the more water goeth through one pipe the lesse goeth into another but as ready to breake they deale in heauenly things put off and are taking order for three or sixe moneths and then proue as insufficient and insoluent as before Ambrose saith If I would offer thee gold to day thou wouldest not say I will come to morrow but God offereth grace thou canst finde no time to take it CAP. 35. Markes of Repentance in respect God 2 THe soule truely penitent looking towards God will bewray it selfe in the constant expression of three most gracious affections mixt wreathed together all which waite inseparably on sound Repentance as light and heat on fire both which necessarily argue the presence of fire The first is loue of God the second feare of God the third desire or prayer The first is a vehement and feruent loue of God
vnto which he findeth himselfe bound in many strong obligations as when he considereth how many sins are forgiuen him he cannot chuse but loue much and that his reconciliation is made by the death of Iesus Christ the Sonne of Gods loue through whom as a Conduit pipe all grace floweth into him here is the strongest attractiue and load-stone of loue that euer was If great benefits and gifts bee great binders what is the greatest gift of all the giuing of his Sonne to be a surety and satisfaction for sinne 2 When he considereth that the Lord should chuse him so vile a creature to such grace of life not onely remouing infinite euils but in conferring so many mercies as are beyond all his thoughts not onely redeeming him by his Sonne but gouerning him by his spirit teaching him by his word and lading him with blessings daily and this he should doe to him passing by so many millions of men yet in their sins euery one as good in their nature as he That hee should make his habitation in Goshen light when all Egypt sitteth in darkenesse That his fleece alone as Gideons should bee watered with the dew of blessing and so many earthly men round about him dry and destitute of grace Oh what a vehement loue will all this raise in the heart of a conuerted man 3 When he considereth how the Lord hath heard his prayer in his tribulation and answered him both in giuing and forgiuing and turned his sorrowfull seed time into a full haruest of ioy deliuered his eyes from teares his soule from death his feet from falling filled his soule with consolations of God peace of heart and ioy of the holy Ghost vnspeakable and glorious oh how will this as bellowes blow vp a bright flame of holy and feruent loue vnto God for his goodnesse Psal. 116.1 This heart will not suffer such blessings to raine as vpon the sands which are vnfruitfull but will be deuising how to returne loue for loue and in this returne nothing shall be thought too good for God As he hath receiued Gods best blessings so he will returne of the best as hee hath receiued liberally from God he will returne liberally vnto God 2. Sam. 24. Dauid will not offer to the Lord of that which cost him nothing Israel deliuered from sea will offer their eare rings Iewels to the Tabernacle Exod 30. The worldling as a beast drinketh of the brooke thinketh not of the spring but the conuert drinking of these sweet waters of consolations riseth vp to the wel-spring and head of them with loue and praises The second holy affection toward God is a child-like feare and awe of God I say childe-like because it is twisted with loue and issueth from it Hee seeth 1 How contrary he hath beene to the pure and holy nature of God how contrary to his image and grace how contrary in his will to the righteous will and pleasure of God Fire and water light and darkenesse were not more contrary nay he findeth still a restance in himselfe a rebellion a law of members relucting against the law of his minde and hath great reason to feare his own impotency and inclination to be led aside by the slyenesse and deceitfulnesse of sinne 2 He seeth more need of Gods fauour than life it selfe and how hardly but happily he hath attained it and now no maruell if his chief care be to retaine it He feareth now to forfeit or cloud the beames of this happy sunne Psal. 89. He resolueth against whatsoeuer may offend God might he gaine a world by it Ioseph might haue gained fauour pleasure wealth by yeelding to his Mistresse But can I saith he doe this and sin against God The third affection towards God is desire and breathing out continuall and strong cryes for grace against corruption for the Lord giueth not onely grace asked but grace to aske A man truely conuerted retaineth still godly sorrow and continuall prickings of heart as holy Paul was euer complaining of himselfe after his calling for former sins and present corruptions and hereby discerneth that the greatest happinesse standeth in pardon of sinne and that in this world it can neuer get farre enough into this happinesse it can neuer get sense and assurance enough of the pardon of sinne and therefore cryeth importunately after the sense of the ioy of his saluation Psal. 51. 2 He seeth the deepe dye of his sins and how hardly he parteth with his spots and so groweth instant almost endlesse in his petitions and repetitions that God would stil wash him cleanse him purge him with Isope and make him whiter than snow he knoweth none in heauen or earth is able to purge him but God alone This fountain is neither Arbanah nor Pharphar riuers of Damascus nor Iordan nor out of any other Cisterne than the fountaine of liuing water for as Creation belongeth onely to God so doth redemption iustification and remission of sins and sanctification by the bloud of Christ and spirit of God 3 He seeth the strong sinewes of sinne yet in himselfe what an heart of Oake it hath within him how little he profiteth by his striâ—e against it how sinne repented returneth and recoyleth vpon him as the vncleane spirit cast out returneth againe And hence is he earnest in daily prayer for daily strength for that spirit of grace and strength to take his part that he may find the power of sinne shaken and weakened in him and hee carry victory against them thus in sense of smart steynes strength of sinne neuer did a starued beggar more importunately desire reliefe nor a condemned man a pardon than hee doth further sense of mercy grace strength and is restlesse till he haue gotten them in good measure CAP. 36. Signes of Repentance in respect of others 3 THe signes of true Repentance in respect of others 1 A man truely humbled will esteeme of others better than of himselfe Phil. 2.3 For 1. his minde is cleared to see his owne euils greater than all mens else so Paul esteemeth himselfe the chiefe of all sinners 2 His heart is smitten and humbled and so deiected in himselfe as that he thinketh himselfe too meane for any ranke or place with GOD or good men The returned Prodigall comming to himselfe confessed hee is not worthy to be set amongst the meanest seruants in his fathers house whereas a proud man that neuer saw himselfe is so farre from casting down himselfe that hee thinketh euery place too meane for him that euery mans sheafe must bow to his he thanketh God as the Pharisee he is not as others nor so bad as the Publican Obiect But sound grace is not blinde it is able to spye a difference betweene himselfe and a gracelesse man It knoweth that a small measure of grace is of much worth before GOD whereas a gracelesse man is little worth Answ. As by light wee see light so by grace the light of grace which sheweth vs that grace
and yet this is by Faith 2. He will indite and accuse himselfe hee will cast the first stone at himselfe hee will as a Iudge on the bench sift out and narrowly examine his sins in the most odious circumstances of them This is the searching and fanning of our selues and finding out what wee haue done Zeph. 2.1 Search your selues Search oh Nation not worthy to be beloued But who must do it Verse 3. Seek the Lord in this manner all the meeke of the earth which haue wrought his iudgement Euen such as haue repented must thus search and fan themselues the Church Lam. 3.40 Let vs try our waies that is lay our liues to GODS law sift the secret corners of our hearts as the Marriners in the tempest would find out by lot for whose sake the storme was The Church conuerted hath not done with the Law but maketh vse of it for further conuiction and humiliation Now where is the man that doth thus narrowly and vnpartially sift himselfe as the Kings Attourney sifteth out and aggrauateth euery circumstance of the crime and fact of the Traytor at the Bar to make it as odious and hatefull as may bee Wee may complaine as Ieremie No man smiteth vpon his thigh no man saith What haue I done Many a man like a desperate Bankrupt is affraid to looke on his reckonings and goeth on till he be clapt vp in prison 3. Hee will confesse against himselfe and plead guilty This is the Couenant He that confesseth and forsaketh his sin shall finde mercy Pro. 28.13 The hardned heart Ier. 2.35 saith Because I am guiltlesse surely his wrath shall turne from me but the answer is Behold I will enter into iudgement with thee because thou sayest I haue not sinned This is a speciall end why God maketh his own sicke in smiting them yea maketh their flesh to faile and their bones to clatter in the skin and draw them neare to the graue and their life to the Buryers and then looketh on a man and if he say I haue sinned and peruerted right and it did not profit mee then will he deliuer his soule from the pit and his life shall see the light Iob 32.27 Nay not only a Rebell yet vnconuerted shal be brought to this but Dauid himselfe by his broken bones and drying vp his moisture shall roare all day long vnder the heauy hand of God so long as hee will keepe close his sin He must resolue â—o confesse and the Lord will râ—mit the iniquitie of his sin 2. Sam. 12.13 Now this confession is of speciall sins it summeth not vp all in a word nor is in the mouth only but in the heart nor without faith apprehending mercy nor without affection but proceedeth out of hatred of sin not without purpose of change and reformation 4. He will read the sentence of death and condemnation against himselfe and abhor himselfe in dust and ashes as Iob 42. He is now a dead man in Law condemned by the sentence of the Law as a dead man the world hath cast him off hee is no longer of the world 5. Hee pleadeth now for pardon and seeketh for mercy as a condemned person would sue for life euen as Benhadads seruants came with ropes about their necks and most submissiuely sued for their liues 2. He reneweth himselfe daily and is changed into another man 1. His person is changed of a childe of hell and darknes he is become a son of God a son of the light of a sty and habitation of foule lusts and spirits he is become the habitation of the liuing God 2. Cor. 6.16 2. His powers and parts are changed For 1. Hee is renewed in the spirit of his minde that now in the inner man he serueth the Law of God holdeth strife against the Law of the members Time was when hee regarded wickednesse in his heart his wil was set vpon euil works but now he knoweth if hee should do so God would not hear him Psal. 66.18 In all the faculties of his soule there is an embracing of righteousnesse 2. His outward members are now weapons of righteousnesse ready seruants for grace As his heart and will are bended towards God so his tongue and hand are quicke instruments to expresse the grace that is within 3. His motions and actions are happily changed He reuerseth all that hitherto hee hath done he condemneth for nought all that is done before grace he pulleth downe all old ruines and setteth vp a new frame vpon a new foundation and leaueth not a stone vpon a stone that was before And indeed there can be no lesse in true Repentance than a departure from euill and an accesse vnto good Saul conuerted will build vp as fast as euer hee plucked downe and preach as zealously as euer he persecuted 4. A great and remarkeable change is in his whole estate and condition The change of all other in nature most sensible is the change from life to death the same is here from the life of sin to the death of sin And is not this sensible 2. What an happy and miraculous change is that from death to life as in the raysing of Lazarus and of our bodies at the last Such is this happy change of the first Resurrection My sonne was dead saith the Father of the Prodigall but is aliue Ephes. 2. Yee that were dead in sins hath he quickned Blessed and happy are they that haue part in the first Resurrection Reuel 20.5 that is of soules not of bodies vnto grace not vnto glorie 3. What a remarkeable and blessed change is that after the resurrection to ascend into heauen and fit with Iesus Christ But such a change is here for the Beleeuer is not onely risen with Christ but ascended already and sitteth now in heauenly places with him We goe vp now after the Lord in cogitation and conuersation and by faith and hope actually sit in our head in heauenly places for looke what is the happy state of the head is also the condition of the members and faith maketh things absent to be present Oh then neuer be at rest till thou findest this happy change in thee which is as euident as the shine of the sunne to all eyes being awakened so full of miracles making the blind to see the dumbe to speake the deafe to heare yea the dead to rise to ascend and sit with Christ. 3 He strengtheneth himselfe against the assaults of sinnes and lusts for time to come 1. Ioh. 5.18 He that is born of God keepeth himselfe 1. Ioh. 3.3 He that hath this hope c. 1 With watchfulnesse against sinne and here first he casteth a most vigilant eye vpon those sins to which he hath beene most inclinable and which haue bred him most smart And 2 Knowing that nemo diu tutus periculo proximus he watcheth against occasions meanes and first motions to sin to auoid them Sure he is that an assaulted City cannot long hold out but by most carefull
sinner committeth high treason against the crowne and dignity of the God of heauen and is daily drawing neerer his execution a pardon is offered freely in the Gospell grace and mercy are offered but hee by impenitency thrusteth away the word of life scorneth the messengers iustifieth and defendeth his sinne here is a spirituall madnesse and frenzy What a folly is it whereas a man will doe nothing to make his finger ake he would not be hyred to hold his finger in the flame of a candle a moment for any money or gold hee will scarce tast a bitter potion for recouery of health yet this man maketh no bones of that which will bring endlesse torment in hell fire he sticketh not to drink vp a cup of poyson the nature of which is the further it goeth the more incurable it is hee nourisheth a serpent in his bosome which hath teeth and sting and poyson enough hee carryeth euery day a fagot to burne himselfe Oh now will not all this bring the sinner backe with Dauid to say Oh I haue done very foolishly The stung Israelites looked to the brasen serpent and liued they needed not be bidden but wee haue need to bee vrged to loâ—ke vpon Christ lifted vp vpon the pole of the Crosse and yet will not doe so little for our selues and cure What a folly is it for a man to fall and not offer to rise no man in his sense would lye still Oh then remember whence thou art fallen and doe thy first workes and repent 3 All sinne remaineth in full power and condemning force vpon the soule without Repentance Ioh. 9.41 Now you say you see your sinne remaineth in the guilt in the staine in the domination and reigne in the damnation of it Thou wast a swearer an adulterer a hater of God and an enemy to grace a persecutor of Christ and thou art so still if thou hast not repented Sinne hangeth like a burre on the impenitent person it parteth not in life nor in death but lyeth downe in the dust with him and riseth with him it goeth to iudgement with him and is sent to hell with him the wrath of God abideth on him because his sinne abideth with him 4 Of all sinnes impenitency is the greatest and nearest to iudgement Reuel 2.20 Iezabel had time to repent giuen her but repented not and therefore was cast into a bed of sorrow This was noted in Saul 1. Chron. 10 13. Saul dyed for his transgression but what was his transgression First hee disobeyed the commandement secondly hee sought to a Witch thirdly hee sought not to the Lord and therfore the Lord slue him True it is that euery sinne is damnable but no sinne actually condemneth but impenitency and therefore the greatest of sinnes is not to repent of sinne Let it not be said of thee as of Herod yet he added this aboue all that thou being so great a sinner hast not yet repented 3 Looke vpon thy selfe in respect of thy good duties 1 None can be good in thee till thou hast repented first the tree must be good and then the fruit first Abels person was accepted and then his sacrifice but to Caine and his sacrifice he had no respect 2 Nay in the best euen the best duties must bee begun and finâ—shed with Repentance without which the best seruice is vnprofitable and sinfully defectiue Nehemiah in building vp the wall in commanding the Sabbath to bee kept desireth to be remembred in goodnesse and pardoned Neh. 13.12 Repent and pray repent and be baptized repent and receiue the Sacraments else sinne will hinder 4 Looke on thy selfe in thy estate and condition both in respect of sinne and of change and Repentance 1 Looke vpon thy estate of corruption for time Past Present To come 1 What hath thy whole life past been before grace Col 1.21 Paul wisheth them to consider that in times past they were strangers and enemies hauing their mindes set on euill works and 1. Pet. 4.3 It is sufficient that we haue spent our time past in the lusts of the Gentiles in wantonnesse lusts gluttony drunkennesse So dost thou see thy sinnes for number and weight as the sands already and for the manner of committing them against such light and meanes so out of measure sinful and dost thou not say It is sufficient 2 What is thy whole present course without grace 1 To goe on in sin is wilfully to perish and murther our owne soules the case being worse with vs than that mans that fell among theeues we lye not halfe but wholly dead God sendeth his Sonne the good Samaritane to binde vp our wounds to temper a remedy of his owne heart bloud when no herbe or simple was left in heauen or earth for our cure Now we in stead of thankefull acceptance and application of this remedy by going on in sinne we tread vnder foote this pretious bloud nay we make our wounds larger and bigger euery day than other 2 Euery man is euery day nearer his end his death and iudgement we are going before Gods tribunall and to the barre of his iudgement and shall we be so mad as euen in the way to multiply our misdemeanours A malefactor going to the barre or to execution if he should cut a purse by the way would not euery one thinke hanging too good for him This is the case of euery impenitent person liuing in the practise of sinne euen in the way to his execution 3 What will bee thy case in time to come going on in sin 1 In the approach of death Sathan will asâ—ayle with all his strength that in the last combat he may breake the necke of thy soule and hee hauing the strength of a mans owne sinnes vnsubdued and vnmastered he easily attaineth his purpose then setteth hee euery small sinne before the eye in the magnitude of a huge mountaine and the curse due vnto it to the breaking of the heart of a sinner Now is the guilty conscience in a wofull case stricken through with terror and torment Now hee seeth that whereas hee thought to haue got out of sin at the furthest at his death how weake and sicke his Repentance is how strong vnconquerable and gyant-like his sinne is and all concludeth with sathan against him he seeth where the strong man hath long dwelt he is not easily cast out but as he hath liued so he is likely to dye for as the tree leaneth so commonly it falleth and as it falleth so it lyeth 2 If all this will not moue thee consider what followeth after death the time hasteneth wherein thou shalt bee naked before the Lord the Iudge of all in the sight of Angels Men and Diuels Before thee a terrible Iudge to condemne thee and with him the Saints shall iudge the world and giue witnesse against thy sin On the one hand Sathan who tempteth thee shall now accuse thee On the other the Angels ministring spirits shall be ready as a fagot to binde thee and cast thee into hell within thee an accusing conscience as a thousand witnesses against thee shall bring to minde all sinnes and circumstances long since forgotten Beneath thee hell ready to deuoure thee none shall be admitted to speake for thee and thy selfe shalt bee speechlesse and canst not speake for thy selfe so as sentence must needes passe against thee and thou deliuered to the Deuill whose will thou didst diligently execute here that hee may now haue his will and delight in thy endlesse torment Oh therefore vse meanes to preuent this ruful condition come out of thy sin betime hye thee apace out of Sodome lay aside thine owne folly now take Gods warning heare the raps of Christ now knocking at the doore of thy heart by the hammer of his Word Spirit Mercies Iudgements Now follow the Motion let not Sathan or sin beguile thee any longer to hold thee off from Repentance 2. See thy happy change and blessed estate by this grace of Repentance 1. Of all gifts a broken heart is the rarest and happiest the humble heart in stead of lodging foule sins and lusts becommeth a lodge for the highest God who pleaseth to dwel with a broken and contrite heart What an happy change of a stony heart into flesh 2. The very first act of Repentance bringeth pardon of sin Psal. 32. I said I will confesse thou forgauest 2. Sam. 12.13 Dauid no sooner said I haue sinned but Nathan said The Lord hath put away thy sin And the continuance of it bringeth and continueth a sweet sense and assurance of remission in the heart It is not with God as in mens Courts Confesse and iudgement runneth against but in Gods Confesse and the Law is satisfied In mens Courts Confession and Condemnation goe together in Gods Confession and Iustification Iudge thy selfe and preuent the iudgment of God 3. What an happy and welcome change were it of age into youth Nature cannot worke it grace can The old man is put off the new man put on Of old men wee become young and smug againe renewing our strength as the Eagle Psal. 103. And this change by grace forerunneth that great change by glorie and is the beginning of it When these base earthly bodies shall become spirituall bodies and this very peece of clay shall shine as the Sun when corruption shall put on incorruption and these ignorant sinfull soules shall put on a perfect image of Godâ— and the whole man become like the Angels themselues Whom these considerations cannot moue I suppose nothing can Thus I haue somewhat largely intreated out of this Text of the Practice of Repentance in the Rules Le ts Helpes Markes and Motiues I will conclude the Treatise with that of our Sauiour If ye heare these things blessed are yee if yee doe them and end as I began with the words of the Text If yee repent not yee shall all perish There is no greater miserie than to bee without miserie no greater sorrow than to bee without the sorrow of sound Repentance FINIS Note 1. Note 2. Reason Vse 1. Note 3. Vse Reason Secondly the Cautions Reason Deut. 5 Reas. 1. Conclus Conclus 3 Conclus 4 Reas. â— Reason 1 Rule 3. The fourth Let. Let 4. Conclus 1. Conclus 2. Reason Reason Vse