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
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
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
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
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
windy presumption is not capable of Repentance till hee be pricked with the sharpe needle of the Law pricking his heart Neuer till then did the Conuerts say Men and brethen what shall we do Acts 2.37 2. God giueth no grace but to the humble Iam. 4.6 but especially the grace of faith without which is no true Repentance excludes all boasting in our selues that we may be all wee are in Christ in whom wee beleeue for righteousnesse and reconciliation 3. Christ and his sauing Grace is receiued into the heart as seed is into the ground Luke 8.12 And therefore the heart being like stony and fallow ground must first be broken vp and made full of furrowes by the helpe of legall humiliation Ier. 4.5 4. Repentance is a walking with God as being made friends Now no proud man can walke with God for he dwelleth onely with an humble and contrite spirit Isay 57.15 and Micah 6.8 Hee hath showed thee O man what is good to do iustly to loue mercie to humble thy selfe and walke with thy God The meanes therefore to attaine true Repentaince is 1. To get a cleare sight of our sins and miserie by them and by the curse due to them temporall and eternall for how can a man be humbled for those sinnes or iudgements which he neuer saw nor knew off Hence are wee called to a through search and tryall of our waies to finde out distinctly in what particulars wee haue gone astray Lam. 3.40 and then turn to the Lord. And Ier. 31.19 the Church saith After I was conuerted I repented But to show that conuersion nor repentance is or can be before this search he addeth After I was instructed or as the Hebrew word signifieth After I was made knowne to my selfe that is After in the glasse of the Law I discerned mine owne sinfull and wofull estate then I repented for who can otherwise see his need of mercie but in the sense of his miserie Tremelius Post quam ostensum fuerit mihi 2. True sense and sorrow for sin as pangs and throwes before the birth with shame of face griefe of heart and horror of soule in the apprehension of our guiltinesse by sin the curse of the law and Gods infinite anger all this represented in the law in a most terrible maner As holy Paul by the dart of the Law professed himselfe killed and slaine and made so wretched in the sense of his owne guiltinesse and vncleanenesse that hee desired to be dissolued to be ridde of it This is the true touch of sin wrought by the spirit when we most grieue afflict our hearts with that which hurteth vs most It is not losse of mony goods estate libertie or life it selfe that hurteth vs so much as the losse of Christ of grace of saluation 3. To get to an holy despair in our selues as being out of all hope of deliuerance by any power pollicy or goodnesse of our owne or of any creature that the case be with vs as with Paul and his fellowes distressed on the sea who are said to bee past all hope of beeing saued from drowning Acts 27 20. And as the woman with the bloody issue hauing spent all her strength and meanes in physick without cure was out of hope to be recouered by any secundarie meanes Mark 5.26 All this maketh vs to seek for a remedie and feeling the need and extreame want of whatsoeuer the Gospell offreth yea and pinched with hunger thirst pouertie and beggarie doe long after seeke and begge earnestly for helpe and pardon Let this admonish euery man that would proceed in Repentance which is a continued act to be conuersant still in the Law of God and especially to be wel acquainted with the Moral Law by which is the knowledge of sinne Rom. 7.7 that thereby seeing their owne sins daily and the miserie due to them they may bee kept humble and low in their owne eyes What meane men to cast off the whole vse of the Law vnder the Gospell and they must heare of nothing but Gospell For 1. Is not the Conuert lyable to sinne and how can he know what is sin or what is not sin but by the Law how can he discerne the nature of sin to be an irrectitude and crookednesse but by the straightnesse of the Law how can he discouer the danger of his sinne to awaken him out of it but by the Law The office of which is as of Pauls kinsman to detect the treason of the Iewes and Pauls danger that he might auoide it Acts 23.16 3 Though the regenerate man bee free from the raigning act and power of sinne yet hee is not from the roote of euill which euery one can find fruitfull and euer shuting as in a perpetuall May How necessary is it then alwaies to haue by vs this sharpe axe of the law which striketh at the roote of sinne which else would grow 〈◊〉 and insolent that as a seruant it may be kept vnder with blowes and feare wherein the spirit worketh it being his office as well still to conuict as to conuert Ioh. 16.8 3 Though the maine armies of sinne be defeated in the godly and those masterfull commanders be suppressed and subdued by grace yet there be stragling troopes of smaller euils and infirmities which daily assaile and should warre against the law of the minde now by what other glasse shall a man see these spots in his face than by the law for as we see the little motes discouered by the light of the Sun so it is the light of Gods law that detecteth the smallest euils against God or men without which we should neuer come to a distinct notice or Repentance of them and so consequently could neuer prize the grace or offers of the Gospell That wee may magnifie the Gospell let vs prize the law as a perpetuall scourge to driue vs out of our selues to Iesus Christ. So long as we haue any thing found with vs which must bee either forgiuen by mercy or repented or reformed by grace let vs faithfully heare and reade the law to this purpose That we may daily conquer the pride of our hearts and walke humbly before God let vs take with vs the vse of the law I cannot maruaile at the intolerable pride of these Antinomists and Perfectists because they neuer came to see their sinnes aright and this they doe not because they reiect the law the proper glasse of sins discouery CAP. 30. Meanes of Repentance in respect of God 2 IN regard of God wee may many waies helpe forward our Repentance if we consider first his word secondly his eye thirdly his hand fourthly his relation vnto vs. 1 Gods word in the reuerend vse is a notable meanes of Repentance for first the very knowledge of the word is a meanes in which GOD giueth Repentance 2. Tim. 2.25 Instructing them and waiting if God will giue Repentance and ignorance of the Scripture is made by Christ a chiefe cause of error both
in opinion and life Math. 22 29. Wee must therefore labour by diligent hearing and reading of the Scripture to come to know the Word The Word reuealeth Gods will concerning our Repentance who now admonisheth euery one to come to Repentance Acts 17. It sheweth Repentance to be aboue our owne power and reach and it is God that must giue Repentance It directeth vs to the meanes to attaine this gift namely prayer we must goe to God to heale our nature to change our disposition to perfect his owne work Ier. 31.18 Conuert mee O Lord and I shall be conuerted 2 The seuerall parts of the Word in their seuerall offices excellently conduce to this worke first the law is an hammer to beat an hard heart to pieces the very reading of it priuately made Iosiah's heart to melt 2. King 22.10 and much more when it is publikely preached and applied by Gods Ministers This was the Ministry that pricked their hearts to conuersion Acts 2. this is that whereby the heart is awakened as Peters was by the Cocke crowing The reading of the law and threats of it wrought a generall reformation and separation of Israel from all that were mixed among them Neh. 13.5 2 The Gospell propoundeth Christ a good shepheard laying downe his life for his sheepe intreateth the sinner in the name of Iesus Christ to returne and repent and liue with many promises of mercy and grace vpon their returne that if any cords of loue can draw vs wee want them not To the furtherance of our Repentance therefore we must doe two things concerning the Word 1 Mingle the whole Word with faith else it will be vnprofitable beleeue it credit it without cauils or questions to auoid it subscribe to the holinesse and goodnesse of it as a good heart doth though it speake vnpleasing things to it Ahâ—b will now say the word of God is not good Michaiah neuer prophesieth good But Hezekiah will say the word of God is good in the most sharpe threatnings of it as a good natured child wil bow at an angry word of his father 2 Keepe the Word fast to vs that it may keep vs. Dauid hid the Word in his heart that he might not sinne This is the sword of the spirit of daily vse in this warfare against sinne and wee must buckle it vnto vs. 2 Consider Gods eye is euer vpon thee and all things are naked vnto him with whom wee deale Heb. 4.13 Would a fellon cut a purse if hee thought the Iudge saw him Moses knowing that an Egyptian saw him slay an Egyptian feared and fled Exod. 2.14 Should not we feare and flee those sinnes which wee know God knoweth and hath to lay to our charge A theefe neuer so stout if taken in the manner will runne away afraid But we are bold offendors who though we cannot sinne but bee taken in the manner yet will stand it out What a folly is it not to shame at our sins which Gods eye is vpon while wee should shame to commit them if a childe of fiue yeeres old stood by Were not that an vngracious childe that durst commit folly and fornication not onely in her fathers house but before his face so is our sinne 3 Consider Gods hand first of mercy secondly of iustice and both are powerfull meanes to leade into Repentance 1 Obserue his hand of mercy 1 In spirituall motions 2 In temporal excitements 1 When the Spirit rappeth by any of his motions open vnto him Quench not this Spirit grieue him not send him not away in displeasure Now is an heauenly helpe offered of thy good worke now with GOD cherish any good motion let not the world or corruption or delay dead it but thankefully apprehend the opportunity if that be slipped thou art not sure of another 2 For temporall excitements looke vpon first Gods patience how long he hath suffered thee giuing thee space of Repentance waiting for thy returne this should hasten Repentance Rom. 2.5 Set God before thee as a louing father dealing with an vngracious childe often admonishing sometimes correcting often conniuing neuer dealing extreamely loth to loose him and cast him off 2 Consider Gods bountifulnesse vnto thee he neuer ceaseth to supply thy wants but hath bountifully prouided and heaped vp fatherly kindnesse on thy head and all to draw thee were it possible The Apostle ioyneth both these motiues together Rom. 2.5 Despisest thou the bountifulnesse of God his patience and long suffering not knowing that they should leade thee to Repentance The bounty of Iosephs Master kept Ioseph from sinning against him and the Prodigall returning mourned that he had runne from a kinde father Is there not mercy with the Lord that hee may be feared Obiect God forbeareth mee saith the sinner and therefore I may and will sinne Answ. Gods forbearance argueth his goodnesse not mans innocency it is the exercise of his mercy not the abolishing of his iustice and it is made the note of a wicked man Not to Repent when mercy is shewed to him Isay. 26. 2 Consider his hand of iustice marke and lay vp the stroakes of Gods hand sensible and insensible in soule body on thy selfe and on others Amend by them and feare him the more 1 Make vse of corrections on thy selfe heare the rod. The not regarding of warnings causeth God to giue ouer such a party as the Physitian doth a desperate Patient Isay. 1.5 Why should I smite you any more seeing yee fall backe more and more 2 Sleight not the corrections inflicted on others whether nearer or more remote When God commeth neare thee in thy friend family say God warneth thee to Repent the sinne of Belshazer Dan. 5.22 was when hee knew all those things that came on his father Nabuchadnezar yet he humbled not his heart A fearefull thing it is not to profit by example Hee that will not take example shall make an example 3 Consider the iudgements recorded in Scripture past present and to come 1 Those that are past in former ages the Angels that sinned the old world these on whom the Tower of Siloam fell and all the Writs of execution recorded in the Scripture and say of them as 1. Cor. 10.11 All these are examples to vs all our Monitors all of them so many Sumners so many Sermons to perswade vs to Repentance 2 Consider the examples of Gods iustice in our owne age so many and remarkeable as neuer more vpon Blasphemers Drunkards Adulterers and enemies of grace A man might make as large a volume as that in the fifth of Zachary written within and without with examples of such as into whose houses and hearts the curse is come Let the fight of the Angell with a drawn sword which made Balaams Asse to feare make vs feare and tremble 3 Consider the dreadfull iudgement to come the day of which shall be as an Ouen and all impenitent persons as stubble before this terrible burning Acts 17.30 He admonisheth all men to Repent
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