they neither humbled themselues nor reformed what was amisse in them till the Floud came and swept them all away and there was no remedie so that Iudgement threatned it may be neglected so long till it become vnavoydable and there be no remedie Two things there are then which God especially aymes at when his Iudgements are abroad in the world first to giue them notice that himselfe is highly displeased with their sinnes secondly that it is now high time for them to thinke of agreeing with their Adversary and making their peace with him 1. When God warres out of Zion and reveales his wrath from heaven against the sinnes of his people it is a signe he is highly displeased with them for God is knowne by executing Iudgement Psal 9.16 That is he makes it knowne to the sonnes of men how he stands affected to them and to their sinnes and therefore Gods visitations are termed Iudgements because they doe not come casually but Iudicially there is great cause moving him to it because men are deafe against all the sweet charmes of his mercies and secure against all the thunder of his threatnings and therefore he is constrained as it were to speake vnto them in a strange language even the language of his hands to speake words that may be felt even swords famines plagues pestilence that men might know that his Word of threatning it is no vaine Word but as he hath said vnto them so he meanes to deale with them according to that of David Psal 48.8 As we haue heard so haue wee seene in the Citie of our God It is true both of his mercies and judgements God will not alter the word that is gone out of his mouth whether it be a word of promise or commination such is the hardnesse of mens hearts that though they heare the Word daily sounding in their eares and telling them that the wrath of God is revealed from heaven against all vngodlinesse and vnrighteousnesse of men Rom. 1.18 Yet they will not beleeue it except they see some reall examples of it they are ready to say of Gods threatning as Thomas did of Christs Resurrection Ioh. 20.24 Except I see in his hands the print of the nayles put my finger into his sides I will never beleeue it therefore God stretches out his hand against them he powres his wrath and indignation vpon them that when they lie bleeding vnder his hand then they might be sensible of his high displeasure when they feele the sharpnesse of his arrowes then I might say with the Prophet Who can stand before his indignation Who may abide the fiercenesse of his wrath Nah. 1.6 When they see his lips full of indignation and his eyes sparkle out flames of fire vpon them then they might call to minde that of David As wee haue heard so haue wee seene in the Citie of our God as we haue heard his high displeasure threatned so haue we seene it executed 2. When God is vp in Armes as it were against his people it is to let them know that it is now high time for them to thinke of returning to him and making their peace with him and that considering the season that it is now high time they should awake from sleepe Rom. 13.11 There is no time vnseasonable for the duties of repentance and humiliation but when the face of Heaven begins to frowne vpon men for their vnthankfulnesse and disobedience when his Iudgements are seene abroad in the earth then it is high time to reforme what is amisse and returne vnto him because this is the last meanes God will vse for their good if they will yet stand out and not submit themselues if they will not for all this come in and lay downe their weapons of rebellion if they will not onely fit out his mercies but his judgements too then he will be to Ephraim as a Lyon and as a young Lyon to the house of Iudah He will teare and breake in peices He will carry away none shall deliver Hos 5.14 And therefore when God begins to draw forth his glittering Sword and his hand layes hold on Iudgement When he begins to speake in his wrath and say Thus will I doe to thee O Israel O then let every one thinke it high time to prepare to meet the Lord his God Amos 4.12 It is his great happines that through Gods mercy he can say it is yet time that it is not yet too late that as yet it is not without hope to returne God might haue cut him off long agoe and if he had done so it had but beene justice on Gods part and desert on his owne but the doore of mercy yet stands open God is yet willing to receiue his people if they would be reconciled vnto him for to that end he speakes to them to that end he deales with them to that end he expostulates the matter with them on this manner Is there no hope Will nothing worke vpon you No meanes no mercies no threatnings No Iudgements will yee not flie from the wrath to come O why will yee not why will yee die O ye house of Israel Will yee not returne vnto mee Oh my people why will ye not returne What haue I done vnto you Wherein haue I grieued you that yee should bee so vnwilling to lay downe your weapons of rebellion that yee haue taken vp against mee These and such like expressions from God what doe they imply but that there is yet a time of mercy euen while the heauens seeme to bee clouded ouer with indignation that when nothing but wrath shewes it selfe there is yet a time wherein mercie may bee found if it bee sued for if euer there bee a time that should bring men vpon their knees and make them earnest in sueing for mercie surely then it is high time aboue all other times to cry mightily to God because this is the last time that ever he will waite to haue mercy vpon them and never doe men shew themselues more vnlike to men that is to reasonable creatures than to stand out when God summons them to come in and submit themselues What more vnreasonable then to make him an enemy who is the fountaine of all that good which they haue or can hope for What more vnreasonable then when they haue prouoked him to wrath and made him their enemy and now even lie at the foote of his mercie then to capitulate and stand vpon tearmes with him yea with him who when he might let loose his hand and dispatch them at one blow yet offereth to spare them if yet at last they would even now close with him There be two sorts of arguments whereby God convinceth his people of the vnreasonablenesse of their sinfull courses First by sending them to the Heathen who might be thought the most vnreasonable amongst men and yet even they would be ashamed and thinke it most vnreasonable to deale so with their Idols as many doe with
Iudgement found 3. The meanes used for removall An Enquiry after the Approach of Iudgement 1. An enquiry after the approach of Iudgement from our Saviours exhortation to watchfulnesse Mark 13.37 where 1. The Text is opened 2. The chiefe matter is drawne unto a head That it is the dutie of every one to watch which is 1. Explained according to the divers acceptations of the word 2. Applyed 1. To condemne 1. The carelesse of their soules 2. The secure that feare no danger 3. Such as reproach 1. Them that are carefull of their liues 2. Them that are fearefull fore-seers of euill 2. To exhort unto the dutie not to the keeping of Canonicall houres which superstition is discovered and opposed but to be watchfull 1. Concerning our selues where 1. Direction to be carefull and watch 1. All that enter lest wee bee conquered 2. All that goes from us lest we be betrayed 2. Motiues 1 It is convenient in respect of our Relations who are 1 Pastors 2 Warriours 3 Sentinels 4 Servants 2 It is necessary 1 Because our tenements are ruinous 2 Because our Landlords day is uncertaine 3 It is profitable 4 The neglect is full of danger 2 Concerning the approach of Iudgments where are discovered the signes of approach 1 Extraordinary 2 Ordinary 1 The joynt warning of the Ministry 2 Those grounds from whence they giue their warning 1 The observation of those sins which haue in them a suteablenesse to judgement 2 Mercies abused 3 Offers and shewes of Iudgements 4 Seeking to God and resting in the worke done 5 The with-drawing of Gods presence which we take notice of when 1 When hee denies vertue with the Ordinance 2 When there is scarcitie of sanctified knowledge 3 When we find a defect of holinesse with unitie 4 When we want his protection in publique causes 3. To bring it neere whom it may concerne 1 Ministers 2 All others 1 Magistrates 2 All people who must obserue and giue notice 1 Privately 2 Publickly The sence of a present Iudgement found 2. The second part of our fast is after our enquiry the sence of a judgement found applyed in a parallel from Hos 4.1.2 where 1. The Text is explained in the parts 1. The Preface 2. The Message 1. That there is a controversie 2. The partyes God and Israel 3. The cause where 1. Their sinnes 2. The aggravations 2. The summe of all the parts drawne to an head That sinne causeth Gods controversie with a Land which is 1. Proued 1. By Scriptures 2. By grounds 1. Sinne breakes Covenant 2. It undoeth Love-tyes 3. It is offensiue an action of trespasse 2. Applied 1 To discouer the reason of Gods strokes upon us where comparison is made of our condition with that of Israel 1. In our sinnes 1. Of omission 1. There is no truth in our dealings 2. No mercy in our hearts 3. No knowledge of God among us 2. Of commission 1. Against truth there is 1. Swearing 2. Lying 2. Against mercy there is 1. Killing 2. Stealing 3 Committing adultery 2 In our Aggravations 1. Our boldnesse in sinning 2. Our multitude of sinnes 3. That we are Israel the people of God 4. That wee are Inhabitants of a good Land 2. To exhort us to a conscionable endeavour to end the controversie that the suite against us many be laid downe and God appeased by our submission The meanes used for removall 3. The third part of our fast is the meanes used for the removall of the Iudgement 1. Prayer in foure Sermons 2. Repentance in two last I. Prayer which is 1. For our selues where 1. Of prayer it selfe 2. Of the arguments in prayer 3. Gf the qualifying of him that doth pray 2. Of prayer for others for the Church II. Repentance where 1. Of Arguments to repentance 2. An Exhortation to repentance Of these severally Of Prayer 1 Of Prayer it selfe out of Iacobs example Gen. 32.9.11 where 1 The History is followed with observations 1 Of Iacobs encountring with Angels 2 Of his Embassie to his Brother 3 Of his feare at the returne of his servants 4 Of the meanes he useth for his defence 1 The division of his family 2 Prayer 2 The principall matter drawne from the Instance to this conclusion That Prayer is the remedie of our distresses Which is 1. Explicated 1 What Prayer is which is described and further cleared in fiue essentials of it 1 That we must pray to God alone 2 That we must pray in the name of Christ 3 That wee must pray by the assistance of the Spirit 4 That wee must pray in a right manner 1 Generally the person must be right 2 Particularly there must be 1 The Attention of the minde 1 To God 2 To the worke to pray 1 With understanding 2 With faith 3 To our selues that we be not distracted 2 The Intention of the will there must be 1 A powring out of the soule that is to pray 1 With reverence 2 With humilitie 2 A lifting up of the spirit that is to pray 1 With fervencie 2 With continuance 5 That wee must pray for things lawfull 2 How Prayer yeelds Remedy as that Medium which hath appointed to intervene and fetch supply 2 Confirmed by Scripture and by Instance 3 Applyed 1 To instruct us 1 Why the godly pray so much because they see the vertue of it 2 Why God corrects so long because we doe not pray 2 To reprehend 1 Such as use other remedies and rest in their use 2 Such as neglect prayer whose pretenses are answered and removed 3 To exhort us to set upon the exercise 2. Of the Arguments in Prayer drawne from the same example of Iacob Gen. 32.10 Where 1. The Text is againe prepared 2. The Arguments are severally handled 1. An argument from the Covenant the Instance of Iacobs use brought to a doctrinall Conclusion That in Prayer wee must draw Argument from the Covenant This is 1. Confirmed by a double reason 1. Because wee shall not else be heard 2. Because by the Covenant wee are Interessed in Gods attributes 2. Applied in a double Exhortation 1. That we would enter into Covenant 2. That wee would make use of it 2. An Argument from the Promise which is made Doctrinall 1. In the Hypothesis that Iacob and others did use this argument which they did 1. Because the promises were given for their strength 2. Because they would honor God by their faith 2. In the Thesis That Gods promises must be the ground or strength of our prayers Which is 1. Confirmed by a twofold reason 1. Because no prayer can be made else with faith with boldnesse 2. Because though God freely promise yet he performes his promise vpon our seeking 2. Applyed 1. In a Direction how to make use of promises that is threefold 1. How wee must conceiue of them 1. Concerning their nature 1. That the kindes differ 2. That they are oft subordinate 3. That they are firme in themselues but oft hid in the fulfilling 2. Concerning
people and therefore may see farther climing often up to the mount of contemplation and being much in prayer This signe none but may obserue for the mourning voice of Turtles is every where heard from the pulpits of godly Preachers in every corner of the Land wee are made acquainted that some wrath may bee expected Can we thinke so generall and full a consent of united voices portends nothing If we should see one fired Beacon wee would mistrust somewhat but when everie where that we turne our eyes we should behold those blazings it would make us tremblingly feare Invasion Beloved the Beacons round about are set on fire Preachers flame from their pulpits some enemy is ready to enter upon us This were enough notice if we were enough obedient yet that your securitie may bee yet more removed you shall see the second signe 2. The grounds from whence they take their warnings which they giue to you I might name many but will onely insist on fiue 1. The first ground Iudgment is suteable unto sinne but may chiefly be expected when such sinnes abound as haue the direct rule of Counter-passion See the rule cleared by an Instance Mich. 1.5 6 7. What is the transgression of Iacob Is it not Samaria Therefore I will make Samaria as an heape of the field all shall be burnt with fire for shee gathered it of the hire of an harlot and they shall returne to the hire of an harlot We find then that in Idolatry is the rule of Counter-passion therefore Idolatry will bring destruction There are some sinnes left to Nemesis to the revenge of a severer justice and God threatens to retaliate Their sinne was in Samaria the high places and Samaria their strength shall be overthrowne They were adulterous and loosed in their affection to God they encreased in those braveries which were provided by their Idolatry as the hire of an harlot therefore they shall be made nothing of so little worth and value as the contemptible hire of an harlot Againe Zeph. 2.8 9 10. I haue heard the reproach of Moab and the revilings of the children of Ammon whereby they haue reproached my people This shall they haue for their pride because they haue reproached and magnified themselues against the people of the Lord of hosts Surely Moab shall be as Sodome and the children of Ammon as Gomorrah We find againe that in the pride of a Kingdome is the direct rule of Counter-passion and therefore a suteablenesse to judgement T' is a very profitable worke when Preachers collect out such sinnes as haue beene punisht in other times and people to make comparison and application to ours but especially this way is most convincing when such sinnes are proposed as haue this rule expresse vpon them God make vs sensible of what sinnes wee may find among our selues and may justly and truely read vnto vs our owne doome 2. The second ground Mercies abused are warning-peices of severitie All sinnes offend God this dishonours him more directly then he proceeds with indignation with that fury which abused patience is wont to turne unto I might be plentifull in the instances of mercies for God hath afforded plentie and our abuses of them are as frequent as his bounties Your owne observations may store you with thoughts in this kind and therefore I rather leave it to proceed 3. The third ground The offers and shewes of judgements are the Trumpets of following judgement Lesser judgements without repentance threaten greater So Aegypts plagues were methoded God went in steppings till that fatall night when every house sent out a corse to an untimely and lamented buriall In that threatning Levit. 26.21 c. yee shall see the path and order of Gods journey I will breake the pride of your power and make you few in number your wayes shall bee desolate but if you will not be reformed for these I will punish you yet seven times for your sinnes then I will bring a sword which shall avenge the quarrell of my Covenant And if yee will not for all this hearken I will walke contrary to you in fury and will punish you yet seven times for your sinnes God hath begun in his way yee may perceiue the foot-steps where he hath trod in the touches and removalls of almost every ordinary judgement Famine is a great judgement there was this last yeare an offer of that though in this Northerne part we felt it not so sensibly in other places the faces of the poore children began to gather blacknesse and children cryed bread bread when there was none to be broken to them but this is now removed Pestilence is a great judgement there hath beene divers yeares together offers of that it is still carried vp and downe as being Gods visitation and removing Campe but this at least from our chiefe City is removed Home-bred Conspiracie is a great judgement there haue beene many offers of this witnesse the treacheries and contrivings of the Priests and Iesuits the Incendiaries of the State in the time of Queene Elizabeth and our late famed King but this or atleast we hope it is removed Civill State-earthquakes is a great judgement besides former lamented times there was an offer of this this very Summer in the begun insurrection of the Westernes but God was favourable to the Gospell and this is removed Forraign hostile Invasion is a great judgement there was an offer of this in the proud Armado from Spaine which themselues untowardly christned Invincible but this by Gods breathing was removed What need I wearie you with the remembrance of our frequent Rebellions of our bloudy civill warres of our Rome-bred treasons of that hellish powder-plot of your owne late feares the boldnesse of the common enemy on these neighbour Seas the Westerne Seas and the frighted state of the Irish shore All shew that God intends to visit being so often comming on They are like the offers and flourishes before a Duell but are such remoues as doe argue a stroake though with an unwilling hand 4. The fourth ground Wee may feare judgement when we seeke God for the prevention and rest in the worke done T is that haply which you will not easily admit that seeking God should be the way to lose him But see it confirmd and cleared in the Prophet Ier. 14.10 12 13 c. They haue loved to wander they haue not refrained their feete the Lord doth not accept them There is the ground now heare the censure When they fast I will not heare their cry and when they offer burnt offerings and an oblation I will not accept them but I will consume them by the sword by the famine and by the pestilence Who doth not wonder at such dealing Will God destroy them that fast and seeke him in his owne ordinance Who would not dispute it and complaine with Ieremiah Ah Lord God! behold the Prophets say unto them ye shall not see the sword but I will giue you assured peace Who thinkes
THE SAINTS HVMILIATION Being the Substance of nine profitable Sermons upon severall Texts Viz 1 The nature of a Fast on Iudges 20.26 2 The Christians Watchfulnesse on Mark 13.37 3 Gods Controversie for sinne on Hosea 4.12 4 The Remedy of Distresse on Gen. 32.9.11 5 The use of the Covenant Promises on Gen. 32.10 6 The Broken Sacrifice on Psalme 51.17 7 Good wishes for Sion on Psalme 51.17 8 Motives to Repentance on Math. 3.7.8 9 An exhortation to Repentance on Math. 3.7.8 First Preached and applied by SAMVEL TORSHEL Minister of Gods Word at Bunbury and now published for the common good AMOS 5.16 They shall call such as are skilfull of lamentation to lament LONDON Printed by Iohn Dawson for Henry Overton and are to be sold at his Shop at the entering into Popes-head-alley out of Lumbard-streete 1633. TO THE RIGHT HONORABLE NICHOLAS RAYNTON Lord Major of LONDON Master of the Societie of HABERDASHERS And to the Worshipfull Wardens of that Honorable Fraternitie Right honorable and right worshipfull EXcellent is the wise and faithfull use of entrusted power in placing of able men in Ministry The worke is honorable peacefull promising commonly attended with suiteable successe through Pastors paines in peoples profit Choosing power should so issue as reflecting evidence of truth and tendernesse in discharging a dutie that so neerly concernes soules welfare Among those that herein haue worthily deserved a portion of honour accrues to you Instance is the Author of these ensuing pieces for whom the Church of God is your debtour He is one that mindes and labours t is good for the which all such fixed Starrs should so shine in their spheres should spend and be spent His first fruits were yours by himselfe presented as due by whose light directed I haue led vp these second Things are most beautifull in their season these Sermons preacht in a time of Humiliation wanting nor then theirs may againe in some measure hereafter be the same in reading on the like requiring occasion and profitable in present the ends of their publication Presuming of their speeding in the common advantage and knowing your right in the Authors person and paines by many obligements yours I craue leaue of making them first yours in speciall by dedication then others in generall by use If God by them be glorified the Church edified and my poore service accepted I haue my aime in wishing helping procuring the publishing as the Author in preaching For you his worthy Patrons still well may yee fare with the honour yee gaine by your loue to divine truth Ever may your pious intentions be answered in plentifull issue of heavenly light and heat in peoples hearts and liues to the which end the God of all grace guide you in all vndertakings of this nature and giue you the honour and comfort of a well imployed Talent with the precious prayers and blessings of many savingly blessed by you Your Lordships and Worships in all Christian observance A. B. The Epistle to the Reader AS God is the Author of all blessings so likewise of all judgements prosperitie and adversitie sweete and bitter waters both these proceede from the same fountaine but in a different manner he begins with blessings and then onely proceedes to judgements when these are not answered with dutifull obedience he doth not first come in stormes and tempests but in the still and gentle voyce of his mercies because he would rather haue men to magnifie the riches of his mercies than complaine vnder the severitie of his judgements accounting it more glory to be loved for his goodnes than feared for his greatnes besides the blessings of God they haue no motiue to stirre him vp to the bestowing of them but within himselfe and in his owne nature but his judgements haue their originall and foundation in mans sinne blessings and judgements they come from God as hony and the sting doe from the Bee the Bee makes hony naturally but stings not vnlesse she be provoked so it is sutable and connaturall to the goodnes of God to communicate it selfe in the bestowing of blessings but not to inflict judgements vnles he be provoked vnto it He punisheth not willingly neyther takes he delight in afflicting the children of men LAM 3.33 and the reason is because the bestowing of blessings it is his proper worke Quod in Deo est sufficit ad completam ejus rationem as the Schoole speakes all that is required for the exercise of it is in God himselfe no merit or motiue at all in the creature but the inflicting of Iudgements it is his strange worke Esai 28.21 It is opus suum alienum so his worke that another also hath a hand in it it cannot come from him alone but by occasion of the creatures disobedience and it is the common fault of men in times of visitation when the hand of God is vpon them and his judgements abroad in the world that they doe not receiue such impressions on their soules as those passages of Gods providence towards them are apt to beget but are either secure and sensles of the hand of God which is out against them or neglectiue in vsing the meanes for the removall of it till they haue outstrayed prevention and it be too late Of the former sort are those who are taken with a sleepie Lethargie of sinne and cannot be awaked or rather with a dead Palsie as men that haue no vse of their spirituall sense and feeling they sleepe securely in the midst of the Sea and on the top of the Mast when they are smitten they perceiue it not and when they are beaten they feele not the smart Pro. 23.24 Of such the Prophet complaines to God Thou hast smitten them but they haue not grieved thou hast consumed them but they haue refused to receiue correctiō they haue made their faces harder than a stone and haue refused to returne Ier. 5.3 Of the latter sort are those who never thinke of preparing to meet the Lord with submission and supplication with prayers and teares so long as the Iudgement hangs in the Clouds or fals besides themselues or doth but lightly touch them till God make way through their bowels for his owne prayse and out of the ashes of their ruine rayse vp glory to himselfe So it was with the Israelites God fore-warned them of his wrath and set his judgements daily before them but they stopped their eares and would not heare they hardened their hearts and would not be reformed till vnavoydable judgement fell vpon them and there was no remedie 2 Chro. 36.16 O marke and consider well that expression there was no remedie If the Israelites would haue layd it to heart before there was a remedy they might haue prevented it by timely repentance but now the sentence being past and the decree put in execution there was no remedie So it was with the old world notwithstanding all the warning which Noah had given them of a future Iudgement
count sweet that if God be pleased to give them if God be pleased to deny them still to be contented Our new life will also have a new appetite a desire after spirituall food a signe of grace than which I know none more common or better for such as the life is such is the nourishment and choice of food But I will rather enlarge my selfe upon one other instance the instance of spirituall motion but because motion may be found in diverse things this rule must be distinctly examined Prayer reading hearing meditation are motions and men no other than naturall performe them the difference is from the principle An engin moves and a man moves but there is not the same principle of motion in the engin and the man An engin is made of wheeles and beeing wound up to a certaine heighth the wheeles run till the spring be downe and then it staies and unlesse wound up againe continues idle because it is but an engine But man moves from a principle of life and hath of his owne a loco-motive faculty If naturall men be upon a good motion it is because somthing windes them up for ye may pegge and strain the natural to what ye will by presenting such respects as please them then set them on going but the motion will not hold But the Christians is from life Christ is formed in them they live by the faith of the Son of God We may also somtimes be deceived as wel in the speed as in the motion wicked men may be forward upon things that are good but here is still the difference saith the Apostle Rom. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is in mee is ready In the Christian there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word there used a readinesse a free naturallnesse as it were unto that which it doth Two horses run upon their full speed but here is the tryall of the goodnesse The one is forced forward by the spur and if the steele were from his side the Jade would stand quiet but the other being full of spirit and courage that carries him forward that of himself he can hardly be kept in Naturall men if they doe any good it is because they are spurred on but there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a freenesse in the right man it is his life that carries him on to good duties with cheerefulnesse Besides for I can hardly leave this meditation our spirituall life will shew it selfe in the uniformity of our motion It is right not circular Man moves not as the sphears orbicularly which is the reason that men are soone giddy when they turne round The Christian is not his own compasse but moves upon a line streight to Scripture-canon And in regard of the subject the motion is uniform every part equally moves and equally swift with the whole If the arme or leg or any part move not equally but lamely there is defect but chiefly if the conserving parts be dull The intellect will affections move with an harmony where there is this principle This is the third signe or fruit 4. Lastly taking repentance for an outward profession of it the fruits or signes of it are three 1. Contrition I meane an outward contrition for of inward sorrow I spake before The penitent Magdalen abounded in teares they ran downe like water that she washed the feet of our Saviour with them So Peter wept bitterly hee drew plenty of that water I cannot credit every wet eye for some like the Crocodiles have teares at will and besides the constitution of some bodies I thinke is such that they cannot wet their cheekes but how-ever the heart must bee so affected and if our constitution will admit it sometimes upon some occasions our eyes But herein we may discover the deceitfull pretence of dry constitution when wee can be apt enough to shed teares for other causes teares of anger teares of griefe teares of fullennesse and then if wee have none for sinne it is an Argument of deceitfull carnall hearts for if we had not hard hearts we should not have such dry eyes 2. Confession David is oft our patterne so is Nehemiah so is Daniel So Job professeth Hee did not cover his sinne as Adam nor hide iniquity in his bosome Job 31.33 Wee are not ashamed to sinne before men why then should we be ashamed to confesse our sinnes But oh when shall our congregations bee witnesses of our publike repentance When shall wee see a Drunkard come and say lo here am I the scandall of your society and faith that have abused together my selfe and the good creatures of God I now acknowledge in the face and sight of heaven how I have offended When shall we see the uncleane person prevent a censure by a voluntary penance oh when when There must bee some sutablenesse in our confession of sinne unto our sinne 3. Satisfaction That Discipline Those penances which were used in the purer primitive times by the Church were called Satisfactions Chrysostome and Hierom seeme to understand this Text so Repentance must in some kind or other bee witnessed by this So Zacheus witnessed the truth of his and the reprobated Judas will condemne our neglect hee sorrowed for his fault made confession to the Priests made restitution of the moneyes Ah how far more fearfull is our case if wee come short of the reprobated Judas These may bee the grounds of our tryall and so much of the first Observation II. The second Observ that is is our duty to bring forth fruits meet for repentance It needs not explication for all the difficulty was cleared in the former onely let us see it briefly confirmed 1. It is our duty for there are many precepts therefore Paul prayes for the Colossians that they might walke worthy of the Lord unto all pleasing being fruitfull in every good worke Col 1.10 Your owne reading may find more 2. We have not only precept but decree wee are ordained to it It is the end of our creation and of our redemption We are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that wee should walk in them Eph. 2.10 3. It is the end of Gods dealing w th us if he afford mercies if threats if judgmēts al are to call us to repentance His mercies are to that end if he sense his Vine-yard gather out the stones dresse it build a wine-presse then he lookes for grapes Esa 5. His threatnings are to that purpose he tels us he purposeth to strike that the Axe is ready laid to the root that every tree might bring forth fruit His judgements are so intended therfore complaines that by them his people were not bettered Why should ye bee stricken any more yee revolt more and more Esa 1.5 And the towns are condemned where our Saviour went for if the same things had bin done in Tyre it had repented long agon Let me apply it Vse 1.
If it bee our duty it then very justly condemneth 1. The barren who bring forth no fruits at all I may say to many as our Saviour to those in the Market place Cur statis otiosi why stand ye all the day idle men live onely as if they were sent but to live without a farther end I may wonder as our Saviour Why stand yee all your youth idle all your strength idle all your old age idle what a shame is it that men should spend so many yeares 20 30 40 50 an 100 yeares some and doe nothing make no entrance or if an entrance no progresse in grace Hath no man hired you Have yee not been hired by meanes by mercies by offers of grace Why doe wee spend our strength and labour to instruct you wherefore have yee the Gospel why have ye enjoyed preaching the benefit of so many sermons and do nothing but continue barren 2. It condemns such as are indeed fruitfull but bring not forth fruits worthy of repentance Men are but too fruitfull in the works of darknesse The fruits of ignorance the fruits of profanenesse the fruits of Popery the fruits of Atheisme doe every where abound You bring forth fruits worthy of your selves being ranke ground for weeds that are noysom unprofitable Ye bring not fruits meet for this businesse and this day A fasting day is but a bud or flower but the fruit must follow afterward When yee assemble to a worke of this nature there is a good shew made faire blossoms but if there be a day of humiliation and no reformation follow it is but a blossomed tree which at length commeth to nothing Vse 2. If it bee our duty let us be carefull of our duty this application I shall more profitably branch into 1. A direction 2. An exhortation 1. A direction how wee may be wrought unto the duty 1. How to repent 2. How to bring forth worthy fruits 1. A direction how to repent I will method you in the way which you must take and carry your meditations through the severall degrees by which yee must ascend 1. Learne to consider sinne to conceive of it rightly to see it in its owne nature Let us not deceive our selves in our condition to think our selves rich and increased in goods and to have need of nothing when in deed wee are wretched and miserable and poore and blind and naked Rev. 3.7 that ye may the better discern and do this consider 1. The infinite majesty of God which by your sins is offended 2. The infinite bonds and relations that by your sins are violated 3. The heavie wrath which upon such violations from such a Majesty by your sinnes you have justly incurred 4. What good things which otherwise yee might have possessed by your sinnes yee are deprived of and have forfeited 5 What evils as the effects of divine wrath by your sins are brought upon you 6. The infinitenesse and preciousnesse of Christs sufferings which for your sinnes hee freely under-went Yee may spread your thoughts upon these and by them helpe your selves to the serious consideration of the haynous nature of sinne which is the first worke to bee done 2. Consider obedience unto God to bee a duty absolutely necessary that one thing neeedfull Luke 10.42 So necessary that when some related Pilates fact that hee mingled the blood of divers Galileans with their Sacrifices CHRIST told them Except yee repent yee shall all likewise perish Luke 13.3 Consider repentance to bee so necessary that without it there is no salvation but ye are sure to perish 3. Upon the apprehension of sinne and the necessity of repentance goe and cast your selves downe before the presence of God in the humblest maner when you are in private alone by your selves lay your selves open unto him poure forth confessions for if wee confesse our sins hee is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse 1 Joh. 1.9 See what encouragement David gives I acknowledged my sinne unto thee and mine iniquity have I not hid J said I will confesse my Transgressions unto the Lord and thou forgavest the iniquity of my sinne Psal 32.5 And goe and say unto God as David did Against thee thee onely have I sinned and done this evill in thy sight Psal 51.4 4. When ye are at the lowest then cast up an eye to Christ by faith embrace the promise of life by faith in him expect not onely the justification of your persons but the renovation of your natures that the covenant of promise may be performed challenge of Gods truth That he would give you a new heart and put a new spirit within you that he would take away the stony heart of your flesh and give you an heart of flesh that he would make you remember your owne evill wayes and your doings that were not good that yee might loath your selves in your sight for your iniquities and for your abomination Ezek. 36.26.31 5. When ye have challenged mercy and grace then resolve in the strength of God to returne There is nothing in your owne power and therefore a bare simple resolution will not availe you Wee often observe such resolutions come to nothing and no wonder because they are not taken in the power of God A grosse sinner in a good sudden mood begins to bethink himselfe and then hee resolves to leave his sinne I have heard a drunkard when hee hath been reproved say I will leave this drinking and company-keeping or a swearer say I will refraine these oathes And so of others Haply some may commend these resolves I cannot dare not I think it no commendable thing but a remedy as dangerous as the sinne because the remedy is a signe You will thinke it strange divinity but observe whether these men doe not as frequently fall into the sinne as resolve against it they resolve not to doe it and then doe it they againe resolve not to doe it and againe they doe it That is their course the circle which they run round in to sinne and resolve to resolve and sinne And observe whether you ever knew one of these bare resolutions to have good successe But this must be your way Lord I see what I must doe but together with it I see what I am not able to doe thou hast made me willing make mee also able my desires are towards grace and so farre as I am able to resolve I doe resolve but it is in the power of thy might Oh add unto thine owne worke perfect thine owne beginnings This is to resolve to repent in Gods power and it succeeds for wee are not sufficient of our selves to thinke any thing as of our selves but our sufficiencie is of God 2 Cor. 3.5 6. Lastly let us strengthen our resolutions with this care to avoid all impediments that might hinder our returning unto God Many things do impedite or intangle the soule sometimes worldlinesse hangs like a clog sometimes