vers 31. Then shall you remember your owne wickednesse and your deedes which were not good and iudge your selues worthy to be destroyed for your sinnes therefore shal the house of Israel be ashamed and confounded for your owne waies vers 31. 2 This remembrance of former sinnes though pardoned preserueth and bloweth vp the embers and keepeth aliue godly sorrow in the soule Zach. 12.10 The looking on him whom wee haue pierced exciteth all that haue receiued the spirit of grace and compassion to mourne for him as their first borne Peter remembring what himselfe had done and his master had said went out and wept bitterly Hereby our Repentance is renewed daily and the wound made bleed afresh 3 As it is our happinesse that God once pardoning our sinnes forgetteth them and neuer remembreth them more so it is a signe and way of our happinesse that our selues forget them not but hold them before the eye of our mindes to containe vs in constant humiliation for them 2 He will aggrauate his sin when he beholdeth it hee will excuse none extenuate none he will not mince nor hide any as Adam nor cast it off himselfe vpon others shoulders as Saul The people did it But he weigheth his sinnes in a true ballance which hath shewed none of them to be light he will put in so many weights as to bring him to a iust humiliation If his sins be of a bloudy dye his heart shall bleed with godly sorrow If they haue beene sinnes of knowledge and after illumination or after admonition or with vehemence or repetition or in hatefull manner with cursing and swearing as Peters was Oh this will bring backe bitter sorrow brinish teares here is cause to weepe bitterly If his sins haue beene old sins as old sores and festers long continued in and liued in till the eleuenth or twelfth houre the longer and more painefull will be the cure the more willing will hee be to open them and content to haue them handled If they haue beene committed in foule circumstances as to haue beene drunke or disordered on the Sabbaoth day to be rude or irreligiously disposed in the Church vnder the eye of God to run ryot against good counsell against the directions of the Word and motions of the spirit the fouler the sinne the deeper will be the sorrow But if they haue beene after Repentance vowes promises after fasting prayer now the weight increaseth marueilously vpon the soule A good heart will hardly thinke any Repentance enough for such sinne Farre from true Repentance is that false heart that is more ashamed to confesse sin than to commit it and in confession doth it in the grosse and lumpe with excuses and extenuations and in making shew of sorrow is as a cloud without raine soone blowne ouer he hath neuer a teare of godly sorrow for foulest sinnes or if any too soone dryed away He that can plead for his sin and defend bad actions with faire pretences as Saul saueth the fat against the commandement for sacrifice that can rob God and his Ministers of their right pretending a reach of wisedome or publike care beyond all others that can plead for their vsury a practise of charity as doing as they would be done to their iniustice and false arts in trading because they doe as others doe and else they cannot liue or their non-residency because of their charge or a way to preferment all these and all others that hold vp bucklers for their sins neuer yet knew what Repentance meant In a word he that can please himselfe in the remembrance of his sinne that can glory how he hath ouer-reached his brother which is ordinary in trading that can reioyce in the pleasure or profit gotten by sinne is farre from Repentance A good heart the more pleasing or profitable any sinne hath beene wil lament so much the more 3 He hateth and shunneth all sinne euery where This indignation and bitter hatred against sinne is made a fruit and note of true repentance 2. Cor. 7.11 Can. 5.4 See how the Church rated her selfe for her folly and vnkindnesse against Christ and no maruaile For 1 If we look at God he hateth all sin with a deadly hatred and all that loue the Lord must hate all that is euill And the more a man conceiueth God his friend the lesse friendly can he be to his sin and the more fauour a man expecteth from God the lesse can he fauour any sin 2. If hee looke at his sin he seeth it a serpent and hateth it though the sting be gone by a spirituall and gracious Antipathy And now the league being broken he will neuer be friends any more with it but in anger as Ephraim to his Idols say Get thee hence what baue I more to do with you 3. If he looke on sinne in the euills it hath formerly wrapped him in he cannot but shunne feare and fly it A burnt childe dreadeth the fire A man once stung with an Adder will fly from all Serpents A man that hath felt the paines of broken bones by his fals will feare to fall and looke better to his feet An impenitent person may forbeare to sweare but a true conuert feareth an oath Eccles. 9 So he feareth to breake the Sabbath is affraid of couetousnes worldlinesse drunkennesse profanenesse and other sins and this not in respect of his owne skin only but in respect of God now reconciled vnto him Euen as a deare Wife feareth to offend her louing Husband to whom she was lately married 4. Hee resisteth and holdeth fight against all sin euen those that he cannot conquer he combateth against As Iacob said of the people of the â—and after the slaughter of the Sichâ—mites Now will they hate vs and therfore will raise their powers against vs to destroy vs euen so a godly heart hating sin will rayse all his power against it to destroy the whole bodie of sin wil reuenge vpon it as his capitall enemie A Subiect that hath taken vp armes against his Prince and Countrey and gone out in rebellion with rebels and traytors if once hee come to see his offence on the one side and the Princes clemencie on the other pardoning his offence and sauing his life cannot chuse but hold himselfe extraordinarily bound to resist all such rebels euen while he liueth This is the case of euery Christian who hauing run with his rebellious lusts fighting against the crown and dignitie of Iesus Christ but now graciously pardoned cannot but stand stoutly against them And this cannot be other but where flesh is and spirit the spirit will bee lusting against the flesh Wheresoeuer these twins are conceaued this Iacob and Esau will struggle in the wombe and Rebecca shall feele the striuing within her whereas the barren and fruitlesse wombe which neuer receiued the seed of God feeleth no such strugling 5. Hee relinquisheth his sin in true endeauour and neuer returneth to it any more for true Repentance is neuer repented
p. 216 Answer to this Temptation ibid. c. Cap. 22. 2. The Diuell labours to perswade men Christ dyed for all p. 220 That obiection answered ibid. c. Cap. 23. 3. The Deuill perswades men that God is mercifull and therefore they neede not so trouble themselues with repentance p. 230 Answer to this temptation p. 231 c. Cap. 24. Of the lets of Repentance from our selues which we cast in our owne way p. 239 1. A conceit wee haue that repentance is harsh and vnpleasing to nature ibid. Helps against this let 240 Cap. 25 2. Of the second let wee hinder our repentance withall viz. the certaintie of Gods decree of election and reprobation p. 243.244 If we are elected say men wee shall be saued without this repentance if reprobated all our repentance will not saue vs. This dangerous subtiltie met withall p. 245. c. Cap. 26. 3. Of the third rub men câ—st in thâ—ir own way to hâ—ld themselues from Repentance viz. the comfortable liues and deaths of many impenitents and the vncomfortable liues and ends of godly persons and such as haue beene most penitent p. 252 Answer tâ— this obiection p. 253 Cap. 27. 4. Of the fourth let to repentance from our selues Men conceiue Repentance very easie p 258 This conceit met withall ibid. c. Cap. 28. 5. Of the last lâ—t we hinder our repentance withall Men obiect the vnseasonablenesse of Repentance p. 263 Some thinke it too soone to repent ibid. These haue their answer ibid. c. Some think it too late to repent p. 269 These comforted and encouraged p. 270. Cap. 29. Of the meanes of Repentance in respect of sin Serious humiliation necessary to Repentance proud persons vncapable of it p. 273 Meanes to attaine Repentance 1. To get a cleare sight of sin and our miserie by it p. 274 2. True sorrow for it p. 275 3. A holy despaire in our selues of deliuerance by any meanes of our owne p. 276 A direction to get acquaintance with the morall Law very vsefull to worke our hearts to a sight of sin c. 277. c. Cap. 30. Of the meanes of Repentance in respect of God 1. His word a notable meanes to worke Repentance p. 281 The Law see how p. 283 The Gospell see how ibid. c. What men must doe that the Word may further their repentance p. 284. 2. Thoughts of Gods eye alwaies vpon vs in all our waies p. 285 3. A consideration of Gods hand both of mercie and iustice a forcible meanes to worke repentance Of mercie p. 286 Of iustice both on our selues and others p. 288. c. 4. A serious consideration of our relation to God a means to work Repentance p. 291 Cap. 31. Of the meanes of Repentance in respect of Christ viz. 1. Serious thoughts of the greatnes of his person and nearnesse to his Father p. 295 2. Of the heauy things hee suffered for sin p. 296 3. Of the basenesse of the persons for whom he suffred such things ibid. c. Cap. 32. Of the meanes of repentance in regard of our selues 1 T is a profitable means to further our repentance to consider our desires and affections both what they are and what they ought to be p. 300 2. To recount our liues and actions what they are and ought to be p. 301 3. To consider seriously the checks of our consciences p. 302 4. To remember our latter end p. 304 Cap. 33. Of the meanes of repentance in respect of others How we may further our repentance by good men p. 305 How repentance may be furthered by bad men and enemies to grace p. 306 Cap. 34. Of the markes of repentance in respect of sin 1 A true penitent remembers his sin though remitted with shame and sorrow p. 309 2 He will aggrauate his sin when he beholds it p. 311 3 He hates all sin euery where p. 314 4 He resists and holds fight against all sin 316 5 He relinquisheth his sin in true endeauours and neuer turneth to it any more 318 6 In his strife and resistance of sin he differenceth himselfe from the hypocrites in that he sets himselfe against sin vniuersally and sincerely p. 320. c. Cap. 35. Of the markes of repentance in respect of God 1 True repentance shewes it selfe by a sincere loue of God p. 327 2. By a childish feare awe of God p. 331. 3. By strong cries for grace against corruption p. 332 Cap. 36. Of markes of repentance in respect of others 1 A man truly humbled by repentance will esteeme of others better than himselfe p. 335 How a man ought to esteeme another better than himselfe though hee see in him grosse faults p. 337. c. 2. He is soft and gentle vnto others p. 339 3. The faults he espieth in others he will condemne in himselfe if not in the act and habit yet in the seede and inclination p. 340. 4. Hee will doe his best to draw others out of sin p. 341 Cap. 37. Of the signes of Repentance in respect of ones selfe 1. A true penitent iudgeth himself proceeds against himselfe iudicially and impartially p 344 The fruit and vse of iudging p. 345 The manner of a penitents iudging and proceeding against himselfe p. 345. c. 2 He reneweth himselfe daily p. 350 Wherein a true penitent reneweth and changeth himselfe p. 350. c. 3 He strengthens himselfe against lusts and the assaults of sin for time to come p. 354 How he armes himself see ibid. c. 4 Hee prepareth himselfe by daily exercise of repentance for Christs appearing p. 357. c. Cap. 38. Of the motiues to repentance from the necessity of it It is most necessary a man should repent p. 360 1 If we looke at the nature of sin ibid. c. 2 At the inseparable companions and effects of it p. 362. c. Cap. 39. Of motiues to repentance in regard of God 1 Our owne vnfitnesse to haue any fellowship with God without repentance p. 365 2 That strict iustice that is in God p. 366 3 His rich mercy p. 367 4 The vnprofitablenesse of all Gods ordinances without repentance p. 371 5 An impossibility of enioying God in glory without it p. 373 Cap. 40. Of motiues to repentance in respect of Christ. 1 His surpassing loue p. 375 2 His bitter passion with the end of it ibid. c. 3 Consider our relation to him p. 378 Cap. 41. Of motiues to repentance from ones selfe 1 Both the whole and parts of man call for repentance p. 379 2 His sins shew t is high time to practise repentance p. 380 FINIS A TREATISE Wherin is handled the PRACTICE of REPENTANCE LVK. 13.3 Except yee Repent c. CAP. 1. The ground of the Treatise FIrst the occasion of chusing this Text and argument Vpon occasion of Peters repentance which I haue opened vnto you I entred into a more serious consideration of the duty and conceiued 1 That Precepts and Examples must goe together
husband for at that time it was better than now Hos. 2.7 It is the aduancement of our estate and a returning to our first innocency From hence it followeth 1 That it is not enough to cease to doe euill vnlesse wee learne to doe well Esa. the first It is not enough to put off the old man vnlesse we put on the new man Ephes. 4.22 Not onely we must turn from the power of Sathan but to God not onely returne from our wandring but to the Shepheard of our soules 1. Pet. 2.10 True Repentance is not only a ceasing from vnrighteousnesse but an exercise of righteousnesse Hee that doth righteousnesse is righteous both are required fugere prohibita praecepta faceâ—e 2 That true repentance carrieth God all along in his eye and it is the consecrating of a mans selfe wholly to God so the Apostle describeth it 1. Thes. 19. A turning from Idols to serue the liuing God 1 The scope and ayme of it is not the sauing of himselfe but the seruice of God it bringeth not onely from the ignorance of God but to the knowledge of God not onely from the hatred of God but to the loue of God not only from contempt of God but to the feare of God not onely from loue of sinne but to hatred of sinne not onely from practise of sinne but to the practise of piety And there is no man but may try his estate by this marke 2 He will still conceiue that hee hath alwaies to deale with God If hee sin he will seeke chiefly to cleare himselfe to God Hee will accuse himselfe to God he wil not lye from God till he haue made vp his peace and gotten a discharge 3 His affections will bee after GOD his soule panteth after God his soule thirsteth for God euen the louing God Psal. 42.1 2. because he hath tasted of God 4 His dependance is vpon God for counsell and direction he will know and inquire of Gods word and seruants what to doe to be saued Acts 2. and Acts 16. CAP. 5. What Repentance is not A Right rule is the measure of it selfe and a crooked and this description sheweth as well what Repentance is not as what it is Many things are like Repentance but are not it and this definition wil find out much counterfeit Repentance which goeth commonly for currant and seldome is the deceit found till it be too late 1 Many mistake Ciuility for Repentance sufficient but it is not for first It is not sauing grace of the spirit but common 2 No proper fruit of the gospell but groweth amongst heathens 3 A man may haue it without Christ without Faith yea haue it and goe to hell Except your righteousnesse exceede the righteousnesse of the Scribes Pharisees ye shall not enter c. 4 Ciuility is no change nor turning it may couer sinne it cannot cure it it wrappeth a clout on the wound but layeth no plaister it may loppe some branches of sinne but it striketh not the roote it layeth a false finger on some sin or other 5 It looketh all at men mens lawes mens approbation mens pleasing more than God and desireth rather to seeme good than be good in all which it falleth short of Repentance A Christian must haue that in his Repentance which no hypocrite hath 2 Euery sorrow for sinne is not Repentance no nor euery deepe sorrow for sinne Cain had deepe sorrow in respect of punishment Pharaoh howled but it was for the thunders haile when it was ouer so was his Repentance Esau wept for the losse of the blessing seeing some inconuenience to himself more than the sin against God Saul deeply sorrowed but it was because hee had heard the Lord say he had cast him off from being King 1. Sam. 15.24 Ahab was much humbled but it was after he had heard euill denounced against him to cut off his posterity All this is no Repentance Quest. How may I know my sorrow to be a part of true Repentance Answ. 1. When it is godly sorrow or repentance toward God Acts 20.21 or sorrow according to God when the sorrow is more for the offence of God than any shame punishment feare or hell it selfe for it looketh more on the offence of the great maiesty of God offended than vpon the desert of his offences For true sorrow is from loue of God and the loue of God must bee more than of my selfe or my owne saluation Here is the iust cause of griefe that Christ is wounded Zach. 12.10 They shall looke on him whom they have pierced The waters of Repentance issue when the rocke of the heart is smitten not with the rodde of the Law but the staffe of the Gospell Acts 2. When they heard this they were pricked 2. When it driueth vnto God Ier 4.1 If thou wilt return returne vnto mee If thy sorrow for sinne driueth thee from God it is not godly sorrow as if it hinder Faith Hearing Reading Prayer The Prodigals sorrow driueth him to his Father True Repentance is not the hauing of a wound but the obtaining of a cure There is not only the feeling of a burthen but the getting it off the backe which is by obeying the call of Christ Come vnto mee c. 3. When it is continuall and constant as good neuer washed with these waters as become filthy after washing The sorrow of Repentance is not a fit or qualme of sicknesse but a sound cure whereas the hypocrite forgeth that he was purged Try now thy sorrow whether thou hast taken a Purge or a Preparatiue What ease hast thou after thy paine Whether thou sufferest the smarting plaister to lye on to the full cure or like a froward patient hast pluckt it off when it was but new laid 3. Euery leauing of sinne is not Repentance vnlesse there be a turning a change and reformation For Repentance is such a turning and change as maketh a man cleane contrary vnto himselfe Whence it followes That 1. Abstinence from sins outwardly is not reformation for a man sometimes abstaineth from sinne because hee cannot commit it and now his sin turneth from him not hee from it Sometimes feare or shame or other sinister respects may cause a man to forbeare and yet not be contrary to himselfe his heart and minde may be as foule and filthy as before A pilâ—erer in the Cage cannot steale because hee is restrained but hee hath his pilfering minde still Here is a change in the condition but Repentance is a change of the person Iudas no question thus far left his sin He was sorry he would doe so no more and perhaps would faine haue vndone that which he had done against Christ. Now wherein art thou beyond him not a whit if thou retainest thy disposition to sin thy affection and loue to euill If thou couldest doe it safely from mans eye and securely without the hazzarding of thy selfe on the wrath of God wouldest thou doe it againe All is deceit and the
any sinne Psal. 130 Mercy is with thee that thou mayest be feared Psal. 1.03 As a father pittieth his sonne so the Lord him that feares him He that apprehendeth mercy will not bolster himselfe in sinne nor lay presumptuous sinnes vpon Gods backe but the sense of Gods mercy will leade him to Repentance Rom. 2. He knoweth that though mercy reioyceth against iustice yet it destroyeth not Gods iustice All the waies of God are mercy truth these are the two feet of God by which hee walketh in all his waies Let vs humbly fall downe and kisse both these his feet Bernard 5 Mercy belongeth to the mercifull to those that are charitable kind to their brethren Math 5. Blessed are the mercifull for they shall finde mercy but iudgement mercilesse shall be to them that shew no mercy Can we expect and receiue a full streame and not let fall a drop of mercy vpon others Hath the Maâ—â—er for iuen thee 10000. talents and wilt not thou forgiue pence and farthings Math 18.27 In spirituall things will not we beare with the infirmities of the weake are not we subiect to the same infirmities doe not we consider our selues Gal 6.1 Did not Christ become in all things like to vs to be a mercifull high Priest Haue we neuer had any sores which we would haue had others handle gently Doe old men forget they were children what lusts of youth and temptations they haue passed In temporall things we call for mercy on this and that occasion generall and speciall God in his members call for mercy Some men passe by as the Priest and Leuite without all bowels dry as flint without hearts hands bowels no charity no humanitie first looke they for no more secondly may it be their case thirdly is it not a great misery on themselues on their ill-gotten wealth on their iniustice to God his Ministers and others CAP. 29. Le ts of Repentance from our selues as first that it is vnpleasing to nature 3 NOw we come to the lets and hinderances of Repentance cast in our way by our selues for nothing can be a greater or stronger Let to Repentance than the naturall and idle vngrounded conceits of the vnregenerate heart which hath deuised many wandrings turnings to shift off the businesse of Repentance 1 A conceit that it is vnpleasing to nature and indeed sloathfull nature cannot indure the hardnesse of Repentance and no maruell that case slayeth the foole when it woundeth euen the godly themselues Cant. 5.3 The Church will not foule her dainty feet nor get off her bed to let in Christ after many knooks and perswasions Ans. But what a distemper is in that iudgement and how crazie is that vnderstanding of a sicke man that feareth â—he remedie more than the disease yet so foolish are wee in our owne wisedome as to feare the remedy of repentance more than the sinne to be repented We hold that extremitie of way wardnes and near to phrenzie when a patient will rather chuse to dye of his disease than to endure the taste of physicke because it is bitter and vnpleasant Euen so although godly sorrow be bitter and vnpleasant to corrupt nature yet wisedome will conclude many things to bee wholesome which are not so toothsome 2. Compare and weigh in an euen ballance whether the pains of wel-doing be matchable with the paines of sin whether the momentany paines of Repentance here bee comparable to the eternall paines of impenitency hereafter consider whether the crop of sin or haruest of repentance bee better The wages of sinne is death and is not death painefull but the haruest of repentance is eternall life 2. Cor. 7.10 Godly sorrow bringeth Repentance to saluation Say now whether is easier to sow in teares and reap in ioy or to sow in carnall iollitie and reape in eternall sorrow whether is easier to sow to the flesh and reape corruption or to sow to the spirit and reape eternall saluation 3. Bee it that Repentance be vnpleasing to nature yet a Christian hath more than nature he hath a spirit of grace changing nature and making the Commaundement easie Whence it is that those that haue entred this way and by the spirit haue mastred the flesh in part finde nothing more sweet than the tartest sorrow of sound Repentance and this Repentance they neuer repent of Be it as Basil. Laboriosa virtutis via yet render thy selfe as captiue to the commandement Bee at some paines in subduing thy heart thou shalt no sooner begin but â—ase and ioy wil come which shall aboundantly recompence all former griefe and labour Obiect Alas then I neuer repented for I feele no inward power or motion whence I can draw comfort from my repentance 〈…〉 Ans. It may bee so for perhaps 1. thou hast performed that duty in a cold and formall manner or 2. for sinister ends not for conscience and 3. by fits and starts vnconstantly And how can a man that goeth backward and forward make riddance of his way But goe about it heartily ioyne the inward seruice of the heart in seeking God with the outward tye thy selfe to a settled course in performance fauour not the fleshâ— nor care to fulfill it in the lusts of it and be assured to finde more ioy and sweet inward motion at least much lesse paine in the exercise of repentance than in the exercise of sin CAP. 25. Obiections against repentance from a mans election 2. BVt why should I thus abridge my selfe with needlesse sorrow and to very little purpose For if I look to God I am either elected or not If I be I shall bee saued without all this ado If I be not all the Repentance in the world wil not auayle Againe looke to men they be either such as repent not but enioy the world and their pleasures and their sins too and yet these liue and dye honestly and peaceably and as well as any other Or they be such as do repent and betake themselues to this strickt course and these many of them in their liues are as deceitfull vniust couetous proud hypocriticall as any men in the world and many of them in their death as vnquiet vncomfortable vnhappy as those that neuer vndertooke such businesse Ans. To meet this dangerous subtiltie 1. To those that conceiue Repentance a vaine thing because of the certainty of Gods decree concerning their saluation or damnation 1. The wise God in all his decrees to his maine ends hath also decreed the meanes seruing and leading to those ends The ends of his election are either next which is the glorification of the elect or the remote and highest his owne glory in the Saints The meanes decreed to these ends are Christ Regeneration by the spirit required in all that must be saued euen the smallest infant and in men of yeares Knowledge of the Word Faith Repentance Obedience And as those ends are stedfastly and vnchangeably so are the meanes as certainely decreed as those ends And
windy presumption is not capable of Repentance till hee be pricked with the sharpe needle of the Law pricking his heart Neuer till then did the Conuerts say Men and brethen what shall we do Acts 2.37 2. God giueth no grace but to the humble Iam. 4.6 but especially the grace of faith without which is no true Repentance excludes all boasting in our selues that we may be all wee are in Christ in whom wee beleeue for righteousnesse and reconciliation 3. Christ and his sauing Grace is receiued into the heart as seed is into the ground Luke 8.12 And therefore the heart being like stony and fallow ground must first be broken vp and made full of furrowes by the helpe of legall humiliation Ier. 4.5 4. Repentance is a walking with God as being made friends Now no proud man can walke with God for he dwelleth onely with an humble and contrite spirit Isay 57.15 and Micah 6.8 Hee hath showed thee O man what is good to do iustly to loue mercie to humble thy selfe and walke with thy God The meanes therefore to attaine true Repentaince is 1. To get a cleare sight of our sins and miserie by them and by the curse due to them temporall and eternall for how can a man be humbled for those sinnes or iudgements which he neuer saw nor knew off Hence are wee called to a through search and tryall of our waies to finde out distinctly in what particulars wee haue gone astray Lam. 3.40 and then turn to the Lord. And Ier. 31.19 the Church saith After I was conuerted I repented But to show that conuersion nor repentance is or can be before this search he addeth After I was instructed or as the Hebrew word signifieth After I was made knowne to my selfe that is After in the glasse of the Law I discerned mine owne sinfull and wofull estate then I repented for who can otherwise see his need of mercie but in the sense of his miserie Tremelius Post quam ostensum fuerit mihi 2. True sense and sorrow for sin as pangs and throwes before the birth with shame of face griefe of heart and horror of soule in the apprehension of our guiltinesse by sin the curse of the law and Gods infinite anger all this represented in the law in a most terrible maner As holy Paul by the dart of the Law professed himselfe killed and slaine and made so wretched in the sense of his owne guiltinesse and vncleanenesse that hee desired to be dissolued to be ridde of it This is the true touch of sin wrought by the spirit when we most grieue afflict our hearts with that which hurteth vs most It is not losse of mony goods estate libertie or life it selfe that hurteth vs so much as the losse of Christ of grace of saluation 3. To get to an holy despair in our selues as being out of all hope of deliuerance by any power pollicy or goodnesse of our owne or of any creature that the case be with vs as with Paul and his fellowes distressed on the sea who are said to bee past all hope of beeing saued from drowning Acts 27 20. And as the woman with the bloody issue hauing spent all her strength and meanes in physick without cure was out of hope to be recouered by any secundarie meanes Mark 5.26 All this maketh vs to seek for a remedie and feeling the need and extreame want of whatsoeuer the Gospell offreth yea and pinched with hunger thirst pouertie and beggarie doe long after seeke and begge earnestly for helpe and pardon Let this admonish euery man that would proceed in Repentance which is a continued act to be conuersant still in the Law of God and especially to be wel acquainted with the Moral Law by which is the knowledge of sinne Rom. 7.7 that thereby seeing their owne sins daily and the miserie due to them they may bee kept humble and low in their owne eyes What meane men to cast off the whole vse of the Law vnder the Gospell and they must heare of nothing but Gospell For 1. Is not the Conuert lyable to sinne and how can he know what is sin or what is not sin but by the Law how can he discerne the nature of sin to be an irrectitude and crookednesse but by the straightnesse of the Law how can he discouer the danger of his sinne to awaken him out of it but by the Law The office of which is as of Pauls kinsman to detect the treason of the Iewes and Pauls danger that he might auoide it Acts 23.16 3 Though the regenerate man bee free from the raigning act and power of sinne yet hee is not from the roote of euill which euery one can find fruitfull and euer shuting as in a perpetuall May How necessary is it then alwaies to haue by vs this sharpe axe of the law which striketh at the roote of sinne which else would grow 〈◊〉 and insolent that as a seruant it may be kept vnder with blowes and feare wherein the spirit worketh it being his office as well still to conuict as to conuert Ioh. 16.8 3 Though the maine armies of sinne be defeated in the godly and those masterfull commanders be suppressed and subdued by grace yet there be stragling troopes of smaller euils and infirmities which daily assaile and should warre against the law of the minde now by what other glasse shall a man see these spots in his face than by the law for as we see the little motes discouered by the light of the Sun so it is the light of Gods law that detecteth the smallest euils against God or men without which we should neuer come to a distinct notice or Repentance of them and so consequently could neuer prize the grace or offers of the Gospell That wee may magnifie the Gospell let vs prize the law as a perpetuall scourge to driue vs out of our selues to Iesus Christ. So long as we haue any thing found with vs which must bee either forgiuen by mercy or repented or reformed by grace let vs faithfully heare and reade the law to this purpose That we may daily conquer the pride of our hearts and walke humbly before God let vs take with vs the vse of the law I cannot maruaile at the intolerable pride of these Antinomists and Perfectists because they neuer came to see their sinnes aright and this they doe not because they reiect the law the proper glasse of sins discouery CAP. 30. Meanes of Repentance in respect of God 2 IN regard of God wee may many waies helpe forward our Repentance if we consider first his word secondly his eye thirdly his hand fourthly his relation vnto vs. 1 Gods word in the reuerend vse is a notable meanes of Repentance for first the very knowledge of the word is a meanes in which GOD giueth Repentance 2. Tim. 2.25 Instructing them and waiting if God will giue Repentance and ignorance of the Scripture is made by Christ a chiefe cause of error both
because hee hath appointed a day wherein to iudge the world When heathenish Felix heard of the iudgement to come he trembled happy were it for Christians who repeat it as an Article of faith that they did so Wee will end this point with that exhortation 2. Pet. 3.14 Considering these terrours of the Lord what manner of men ought wee to be c. 4 Consider in God our relation which will be a meanes to further our Repentance 1 Looke vpon him as our Lord and our selues as seruants as a Lord he hath hyred vs into his seruice and hath freed vs from the seruice of all other creatures that we should onely serue himselfe But alas who can serue him according to his holinesse and greatnesse and when we haue done all that we can how vnprofitable seruants are we We haue wasted our Masters goods and cannot shew our talents againe and therfore we haue need to humble our selues in Repentance and pray with Dauid Psal. 119.124 Deale with thy seruant according to thy mercy and enter not into iudgement with thy seruants O Lord. A sorry seruant is he that can neither doe what is agreeable to his Masters wiâ—l nor yet be grieued for fayling in the euill he doth or leauing vndone the good he should doe 2 Looke vpon him as our shepheard ourselues as sheep but wandred from the fold Oh the misery of a lost sheepe It is without the flocke and fold without a certaine pasture and food without a keeper or shepheard without God and Christ without protection and safety subiect to all annoyances and becommeth a prey to all rauening beasts neuer able of it selfe to returne And this is the state of euery man and no man can reckon vp the errours and wandrings of his life All this should helpe vs to returne to the shepheard of our soules 1. Pet. 2.10 to seek to him betimes and pray him to seeke vs as Dauid Psal. 119.10 3 Looke vpon him as our father and our selues as his sons and children A Father that hath giuen his deare Sonne to death for vs the dearest thing and price that was in heauen or earth A Father that hath reserued for vs an inheritance immortall and vndefiled among the Saints in light Is not this a strong inducement to loath and leaue sinne will not the loue of a father make thee hate sin the more can any stripes worke so powerfully vpon an ingenuous nature as to see his louing father offended A poore mans sonne who cannot be much hurt or helped by his father will be grieued that hee hath iustly offended his father Awaken thy selfe to Repentance and say to thy soule as Moses to Israel Deut. 32.2 Doe you so reward the Lord O foolish people Is not hee thy father that bought thee that made thee and proportioned thee What else gaue hope to the Prodigall to returne but the sight of loue lurking in his father and therefore resolued I will returne to my father CAP. 31. Meanes of Repentance in respect of Iesus Christ. 3 A Third sort of meanes to helpe forward our Repentance is to looke vpon Iesus Christ. Zach. 12.10 They shall looke on him whom they haue pierced and mourne The effect of beholding Christ whom by their sinnes they haue crucified is great sorrow for sinne and indeed among them all there is no meanes so auaileable to the working of the heart to due and deepe sorrow for sinne as the serious consideration of Christs death and passion If we consider the person who suffered the eternall Sonne of God the beloued Sonne in the bosome of the Father the most innocent lambe of God The things hee suffered that this person was so abased and plagued with the curse of the Law the wrath of his father shame sorrowes of first and second death such hard and heauie things as would haue crushed all men and angels And for whom hee suffred all this euen for our sins in speciall while we were yet vngodly sinners enemies the iust suffred for the vniust hee was cursed that we might be blessed wounded that wee might bee healed hee endured torments of hell that we might partake of heauenly ioyes Oh then shall this chiefe of ten thousand the worthiest of men and Angels bee murthered not by the treachery of others but by thy hands thy sins for which else thou hadst beene euerlastingly damned and doth not this wound thy heart shall the earth tremble at this and shall not our hearts feare shal the Sun be darkned and the Heauens couered with mourning and shall not wee mourne and be ashamed to show our heads shal the stones rend asunder earth tremble and all senslesse creatures suffer at the suffring of the Lord of glorie at the death of the Lord of life and shal not our stony hearts bee rent with sorrow who were the occasion of so execrable a passion to so honourable a person Surely if there be a drop of spiritual life grace in vs we must needs loathe those sins of ours that brought such woful miserie on the Son of God And it will make our hearts bleed as a man would do at the sight of a knife or instrument whereby vnawares he had slaine his childe wife or dearest friend in the world Thus the Gospell sheweth the hainousnesse of sinne aboue all the curses of the Law Wouldst thou see the execration of sinne see it not in the dreadful curse of the Law but in the blood of the Gospell The most ougly visage of sin is not in the death of the world of sinners but in the death of the Son of God no sinner the most dreadful spectacle of Gods wrath that euer was And although the menaces of the Law prepare the sinner to Repentance yet it is the sight of sinne in the Gospel both in the transcendence of the remedie and infinitenesse of Christs suffrings that sheweth the true face of sin and indeed worketh Repentance The Faith of the Gospel is that internall meanes that turneth a man round about and causeth him to sâ—t his face vpon God and Iesus Christ and leaue his sins Acts 15.9 This putteth a difference between vs and others who are yet in their sins CAP. 32. Meanes of Repentance in regard of ones selfe 3. IN thy selfe for the helping forward of Repentance keep a continuall audit and take account of thy selfe and estate A speciall way and meanes to bring the Prodigall back to Repentance was that he returned and came into himselfe And Dauid Psal. 119.59 I considered my waies and turned my feet To which purpose for further direction consider in thy selfe foure things 1. Take notice of thy heart and disposition of it in the desires and affections of it both in what they haue beene and what they ought to be 1. Consider how thou hast loued thy sins what a deale of poison and hatred thou hast had of grace how thou hast beene wedded to the lusts of the flesh how hand-fasted to the world how
earnest thou hast bin in prosecuting the profits of this life with vtter neglect of better things and then how necessary it is to clear out this self loue and loue of sin to make roome for better 2. Consider which will bee the principall desire of a repentant heart as namely 1. To bee rid of sin Rom. 7. O miserable man c. neuer was a prisoner so weary of his bolts nor a sickeman of his paine as the penitent of his sin 2. To please God in all the waies of his Commandements Psal. 119.5 Oh that my waies were directed c. 3. To be in nearest fellowship with God in Christ. Cant. 1.3 Draw me and we will run Oh when shal I come into thy sight And these desires will be insatiable till the soule get a presence sight and comfortable hold of God for neuer can a good heart be delighted but in seeking most excellent things with most excellent affections 2. To further thy Repentance recount thy life actions and course what it is what it ought to be Neuer man considered his waies aright but found something to be redressed As 1. If hee behold the infinite euils of his whole life committed against God and his Law light of his grace 2. The innumerable good duties omitted for which he hath had calling and opportunity 3. The good thing done but failed in all both in the Manner End Oh what a measure of sorrow will this set to a carefull heart to see it selfe so far from answering his horrible sins that he cannot answer one of a thousand of his best actions through his life All this showeth the need of mercie answerable to so wofull miserie 3. Consider seriously the checks of thy owne conscience Thou mayst contemne the checks of men but neuer reiect the checks of thy conscience For conscience keepeth Court in the soule at all times there is a continuall Tearme it hath a power to examine witnesse and sentence at any time And this sentence admitteth no delay no delusion no appeale If thou feelest the priuie nips of conscience listen to so neer and wholesome a rebuker lest it grow to a seared conscience and God in iustice discharge it of the office it holdeth in the soule vnder him when he seeth it vnregarded But doe thus 1. when thy conscience checketh thee blesse God for a waking conscience which will onely checke great ones whom none else may and for things which none else can 2. When conscience accuseth thee and as the Clarke of the Lords Crown office readeth a bill of inditement against thee take his office on thy selfe plead guilty accuse thy selfe too The way not to be iudged of the Lord is to iudge our selues before the Lord. 3. If conscience go on to prick thy heart and fetch blood of thy soule now feele the smart apply the blood of Christ to stay the smart and bleeding of it This is the chiefe labour of Repentance 4. To further thy Repentance remember thy latter end the shortnesse of thy life the approach of thy death and the terror of the day of iudgement This numbring of our daies is a meanes to apply our hearts to wisedome Psal. 90 12. But therfore is mens iniquitie in their skirts because they remember not their latter end Lam. 1.9 CAP. 33. Meanes of Repentance concerning others 4. MEanes of Repentance in respect of others 1. If a good man be cast amongst good men he wil quicken himselfe to repentance and reformation 1. By humble submission of minde hee yeeldeth to all godly admonitions of good men and blesseth God with Dauid for their rebukes An impenitent person beareth such affection to his sins that he disaffecteth him that reproueth him But this man contrary is a stone in the Lords Temple and is willing to be hewed and polished and as a man knowing himselfe out of the way is willing to be set in againe by any euen the meanest that knoweth it better than he 2. By imitating their godly example which is a great incitation to goodnesse Whence Christians are called lights shining in the darknesse of the world holding forth the word of life whose light must shine that others seeing it may glorifie God And God putteth good examples to good vse in the world not onely to conuince the aduersary but sometimes to win the disobedient and to gaine a testimony in their consciences to the truth yea to prouoke others to an holy emulation to get share in the same grace 2 If good men be cast among enemies of God and grace yet they will bee furthering themselues in their way of Repentance they will take knowledge of the reproches of their enemies by whom they may heare their sinne sooner and plainer told them than by friends although neither in a good manner nor to a good end 1 But this will helpe to humble a good man Let Shemei alone saith Dauid I haue deserued it 2. Sam. 16. And no sooner shall a wicked man accuse a Saint but he with an heauy heart will accuse himselfe before the Lord. Nothing is more ordinary than for wicked men to scandalize godly ones They are hypocrites proud couetous and what not and when they heare this they can goe to the Lord and complaine of themselues that they are so indeed and can rifle themselues and be more vile in themselues than the others tearmes can make them They can inroll themselues as Paul before the Lord the chiefe of all sinners But all this while when they intend to wound them they helpe to heale their wound and make them humbly seeke to the Physitian Augustine hearing the Donatists reuiling him for the former wickednesse of his youth made this answer The more you blame my disease I will so much the more admire my Physitian And Beza to one obiecting against him the wantonnesse of his youth and wit in his Poems answered Iste homo inuidet mihi gratiam Christi CAP. 34. Markes and signes of Repentance and first in respect of sinne to be repented 4 NOw followeth the fourth generall concerning the signes markes of a man truely penitent for this grace will shew it selfe what way soeuer a man turne himselfe whether he looke vpon first his sinne repented or secondly God offended or thirdly himselfe or fourthly vpon others it wil be working euery way 1 In respect of sinne a man truely penitent will discouer himselfe by those properties and practises 1 He remembreth his sinnes though they be remitted and that with shame and sorrow Ezek 16.60 I will establish my couenant with thee then shalt thou remember thy sinnes and be ashamed of thy waies nor neuer open thy mouth any more namely in iustification of thy self when I am pacified towards thee for all thou hast done vers 62.63 So as when God is pacified yet the humble heart is ashamed This is one clause of the new couenant Ezek. 36.26 A new heart will I giue you and a new spirit I will put into you
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
THE PRACTISE OF REPENTANCE Laid downe in sundry directions together with the Helpes Le ts Signes and Motiues In an easie Method according to the Table prefixed As it was preached in Aldermanbury by THOMAS TAYLOR LONDON Printed for I. Bartlet at the gilt Cup in Cheapeside 1628. A Table of the chiefe things contained in the seuerall Chapters of the TREATISE Cap. 1. THe ground and occasion of the Treatise p. 1 The occasion and meaning of the words p. 5 We may not iudge of mens persons by their outward condition p. 9 In all our conferences we must take occasion to edifie one another p. 13 Euery man must make vse to himselfe of Gods iudgements on others p. 14 The onely way to preuent perdition is Repentance p. 15 Cap. 2. What Repentance is p. 17 The onely efficient cause of it is the Spirit of God it is beyond the power of nature p. 18 Why we haue commands from God to repent though it â—ee not iâ— our power p. 21 How the Spirit workes repentance p. 22 Cap. 3. The subiect of Repentance is the beleeuer p. 25 Faith goeth before Repentance not Repentance before faith p. 26 Câ—â—tioâ—s to be taken with this truth p. 30 Thâ—se places answered where Repentance is set before faith in Scripture p. 31 What the act or formâ— of Repentance is p. 32 Cap. 4. The â—earmes from whence and whither a man must turne first from all sin secondly to God with forcible reasons of both p. 34 It is not enough to cease to doe euill vnlesse we learne to doe well p. 38 True Repentance hath God still in its eye p. 39 Cap. 5. What Repentance is not p. 41 It is not Ciuility which a great part of the world mistakes for it p. 41 It is not euery sorrow for sin though deepe p. 42 Signes of that sorrow that is a part of true Repentance It is not euery leauing of sin that is Repentance vnlesse there bee a change and reformation p. 45 Outward abstinence from sinne no reformation p. 46 Cutting off of some sinnes without a rooting of them vp is no Repentance p. 47 Conquering of sin not alwaies reformation p. 48 Euery reformation is not Repentance vnlesse the whole man bee changed p. 48 Euery change of the whole man is not Repentance vnlesse it be from all sinne p. 50 Turning from all sinne is not Repentance vnlesse there be a turning to God p. 51. Cap. 6. Rules concerning the persons that must Repent p. 52 Euery man must repent for sundry reasons p. 53 Naturall and vnregenerate men though neuer so ciuill p. 56 Godly and regenerate men euen the best p. 59 Young men for sundry reasons p. 61 Old men for diuers reasons p. 63 Women must repent as well as men p. 64 Cap. 7. Rules concerning sins to be repented of p. 66. All sins must be repented of p. 67 Sins both known and vnknown p. 69 How vnknowne sins may be repented of p. 69 The smallest sins must be repented of for sundry reasons p. 71 Sins of knowledge and presumption must be repented of p. 73 Sins also of aggrauating and scandalous circumstance as p. 75 Customable sins p. 75 Sweet and pleasing sins p. 76 Sins after conuersion especially p. 77 Sins against meanes p. 78 Sins of open profanenesse against holy times places exercises persons p. 79 Cap. 8. Rules concerning the manner of entrance into the duty of repentance p. 81 It must be entred vpon with preparation ibid. Meanes to helpe forward the preparation required viz. p. 82. c. 1 A serious consideration of the blissefull estate lost by sin p. 82 2 Of the miserable estate wee are now in and shall continue in till we repent p. 83. c. 3 Serious thoughts of the God with whom we haue to deale in this businesse chiefly of his Maiesty Iustice anger at sin and of his rich mercy in Christ. p. 25.86 3 A consideration of the necessity and benefit of Repentance p. 87 Cap. 9. Rules concerning the wise proceeding in the duty of Repentance p. 88 1 The worke of Repentance must be begun within with the cleansing of the heart p. 89 2 Outwardly begin with some master sin to root out that p. 90 3 Cease not till it be quite rooted vp and cast out p. 93 4 Rest not in the rooting out of sin till there is rooting and growth in the contrary grace p. 95 Trust not Repentance as sound till then p. 97 Cap. 10. Rules concerning the time of Repentance p. 99 The time wherein alone it is possible a man can repent is the whole time of his life and onely that time p. 99. c. The time of necessity wherein men ought to Repent is all the time of their life p. 102 1 A Christians life should be begun with repentance for sundry weighty reasons p. 102 2 Continued in the exercise of repentance p. 109 3 Ended with repentance p. 111 Cap. 12. Of the Lets of repentance from the world p. 130 1 Feare of contempt and reproch from the world p 133 A preseruatiue against it p. 135 2 Feare of the losse of friends if wee repent p 141 This rub remoued p. 142 Cap. 13. 3 Of another Let from the world viz. the paucity small number of Penitents in the world p. 146 The antidote against it p. 147 Cap. 15. Of the Lets of repentance from Sathan p. 166 1 He labours to perswade vs of the goodnesse of our present naturall estate by sundry arguments p. 167. c. Answers to such Arguments p. 168. c. Cap. 16. 2 Of a second rub Satan casts in our way to hinder repentance viz. If he cannot bring men to please themselues with their naturall estates he labours to worke men to so great a dislike of their conditions as to drowne them in the gulâ—e of despaire p. 176 1 Sathan labours to worke men to a despaire of Gods mercy by diuers arguments p. 177. Helpes against them p. 177. c. Cap. 17. 2 Sathan labours to hinder repentance by bringing men to a despaire of themselues and their owne conditions by diuers reasons p. 185 Answers to such temptations p. 186. c. Cap. 18. 3 Sathan labours to bring men to despaire of their repentance 1 He would perswade men it is impossible by diuers arguments p. 195 His argumeÌ„ts answered p. 196. c. Cap. 19. 2. The Deuill labours·to keepe men off from repentance by perswadiâ—g them t is vnprofitable p. 207 Such temptations answered ibid. Cap. 20. 3. The Deuill labours to hinder mens repentance by obiecting their relapses and fallings after repentance p. 211 Comfortable answers to such temptations ibid. Cap 21. 3. Of the third rub the Deuil layes in mens way to hinder their repentance viz. Presumption When he cannot driue them to despair neither of Gods mercy nor their own estate nor their repentance hee assaies to make them presume of mercy without Repentance p. 215 1. Hee perswades a sinner his sinnes are not great
therfore I would giue directions as well as incitations how to imitate so worthy a patterne 2 As at all times so at this time especially the vrging of the doctrine of repentance is not onely not vnseasonable but very necessary For 1 A great Iudgement neuer to be forgotten was lately vpon vs we then promised and vowed repentance and amendment if God would bee pleased to remember his own name of Grace and Mercy and our prayers But we haue forgotten all and dealt vnfaithfully with the Lord for where is the reformation of any one thing in publike or priuate in Court or City in Churches in Houses in persons or behauiours Are not former sinnes as rife as vnrepented vnreformed as euer before pride prophanenesse drunkennesse swearing ryot excesse vnmercifulnesse while your bils bring you in some starued in your streetes Nay are not things growne farre worse than before since we dissembled with our tongues Had it not beene a lesser plague for numbers to haue beene buried of the Plague than to suruiue to heape vp so many sinnes against God against their owne vowes and promises 2 As it is a fearefull present Iudgement to forget that Iudgment so lately past so many are the signes as the iust causes are many of Iudgements to come which lye in ambush against vs and not farre remote from vs. We had need generally to be called to repent if we will not all perish As Pharaohs counsellors so may we say What wilt thou see all Egypt destroyed before thou obey Gods commandement in letting them goe shall wee still stand it out till ineuitable destruction ouertake vs 3 The true desire of euery godly Minister and man of God must be to preuent Iudgements from a people for which purpose wee must lead them in the exercise of Repentance which our Text will teach vs to be the onely meanes to auoid perdition And wee want not examples of the best Euangelicall Preachers that euer were to presse hard this point especially in a secure age as ours is Iohn Baptist here began Mark 6.12 Repent for the Kingdome of God is at hand Peter to them that were pricked in their hearts here began Acts 2. Be Baptised repent Nay Christ himself did it Repent for the kingdome of God c. Many condemne pressing of Repentance as too Legall who seeme ignorant that the Law knoweth no repentance Now the occasion of the words and scope of our Sauiour in them Some come vnto Christ and tell him of heauy newes that Herod had taken the Galileans and slaine them mingling their bloud with their sacrifices Like enough they came to intangle him for if Christ shall patronage the persons they haue an accusation that hee were a friend of Rebels and seditious persons If he shall speake against Pilates cruelty they will accuse him to Pilate as an enemy of authority If he shall approue of Pilats fact and tyranny then will they accuse him to the people as one that abetteth the cruelty of the Roman President against the liberty of the Iewes Thus can wicked men and doe lay snares and traynes euery where against the members of Christ euen from Gods iudgements wherof they should make better vse they can feed and excite their owne malice against the Saints As the Heathens against Christians as the causes of all plagues famine drought c. But our Lord being the wisedome of his father bewraieth 1 his diuine wisedome who seeing that hee cannot answer without danger either to the persons or the fact either to approue or reproue it he passeth that bringeth them to a iudgment at home in Ierusalem by the fall of the Tower of Siloam yea and leadeth them into themselues to consider not so much what sinners others be as themselues who if they repent not shall perish as other sinners doe 2 His loue and desire to doe them good who intend euill against him For perceiuing they make a wrong vse of this iudgement supposing and concluding the Galilaeans were greater sinners than others or our selues he laboureth to reforme the Iudgement earnestly inuiteth them to repent repeating the same words both in the third and fift verses Thus must his ministers and seruants doe meekly instruct the contrary minded vrging and waiting when God will giue Repentance In the words are three parts 1 An implication of his Authority I tell you 2 A correction of their wrong censure Nay 3 A direction to preuent iudgements from themselues Vnlesse ye Repent 1 Gods owne Authority I tell you I who am truth it selfe and cannot misleade you I who am the doctor of the Church and speake by my own Authority as neuer did Prophet Apostle nor any Angell of heauen I who being true God omniscient know and search all hearts and see and discerne all sinnes neuer so secret in all the degrees and circumstances of them I who am the Iudge of the world and cannot passe a wrong sentence I tell you Vae qui non audit All this must quicken our attention and settle our faith in the truth of things here vttered and to be opened in this Text. If the greatnesse of the person moue here is the mighty God speaketh If the wisedome of the speaker a greater than Salomon is here If an Angell from heauen spake we would beleeue but here is the Lord of the holy Angels Will wee heare and beleeue a seruant and not the master not the Lord himselfe But saith Diues in hell If one were sent from the dead they would beleeue here is one sent from the dead raised by his owne power 2 The correction of their wrong censure vpon this iudgement of others Nay You aske if they were greater sinners because of the iudgement which befell them I tell you nay as if he had said I say not that they were not sinners nor not great sinners nor doe I deny but they might be greatest sinners but not therfore greater sinners because they were thus smitten by Pilate Where our Sauiour teacheth vs 1 Not to iudge of mens persons by their outward condition for first all things fall alike vnto all of outward things as the one dyeth so dyeth the other in outward appearance by sword plague casualty and no man knoweth loue or hatred by any thing that is afore him Eccles. 9.1 and 1. Pet. 4.17 Iudgement must begin at Gods house 2 This is an vncertaine rule to iudge by Moses and Aaron both were shut out of Canaan as well as the searchers Ahab destroyeth religion Iosiah restoreth it both shot with an arrow Zedekiah a wicked man had his eyes put out so had Sampson the valiant Iudge of Israel a type of Christ If wee should iudge of their persons by their condition wee must needs erre 3 We must frame our iudgements of mens persons as God doth who iudgeth not of men by any outward perishing thing but by lasting spiritual things he looketh not on Diues as rich nor on Lazarus as
poore but according to the presence or absence of grace and spirituall riches He iudgeth not by accidents but substances Vse Mis-iudge not thy selfe or others as loued of GOD because rich and outwardly prosperous commonly the lighter scale is higher and a rich man if wicked an enemy to goodnes ought to haue no more fauour and respect among men than hee hath with GOD and that is little enough though as high as Nero Pharaoh alwaies holding offices of relation in diuine and ciuill societies but else greatnes seuered from goodnesse is in great detestation with God as his sinne is greater 2 Nor iudge thy selfe hated for pouerty sicknesse temptations GOD neither chuseth nor refuseth for this 3 Nor haue the faith of God in respect of persons to embrace rich Professours and despise the poore God doth not so Grace in the poorest man is as acceptable to him as in the richest 3 The direction to preuent iudgement from themselues Except yee repent ye shall likewise perish that is as miserably and cruelly The word Perhaps pointeth not out the same kinde of death but a destruction not lesse seuere and a perdition as miserable of body and soule And some there be who conceit the very manner of perdition to bee not much vnlike and that the Lord had respect vnto the generall perdition of the Iewes by the Romans forty yeares after For as Pilat mingled the bloud of the Galilaeans with their sacrifices so did the Romans mingle the bloud of the Iewes with their sacrifices at the feast of the Passeouer for then they destroyed them as the eighteen men were slaine with the fall of the tower of Siloah when they were building it as was likely so the Iewes if they repented not were to bee oppressed and suddenly slaine in the ruines of the City and Temple as after it came to passe Note 1. In all our conferences and telling newes and relations one to another let vs learne to take occasion to edifie one another and excite to faith and repentance after the example of Christ who on this occasion exhorteth them to repent So the Apostle would haue all our speech sauorie and tend to edification especially seeing the iudgements of God breaking out in the Church and in the World let vs not speak of them as Newes to fill vp discourse but to help forward our Repentance and Amendment Note 2. Euery man must make vse to himselfe of Gods iudgements on others These men began to condemne them on whom the iudgement fell and our Lord leadeth them home to iudge and condemne themselues 1. Gods end of his iudgement on others is not their condemnation by vs but our emendation by them 2. Why else doth the Lord strike others and spare vs but that we might be wiser by other mens harmest hat whilst he expecteth our amendment his bountifulnesse and patience should lead vs to repentance 3. It is iust with God that those that will not take example should make examples that if they will not bee bettered by other mens harmes others may be bettered by theirs Vse In all spectacles of Gods iustice euery man enter into himselfe and search his owne heart and he shall find that euill of sin which might iustly bring that or a greater euill of punishment vpon himselfe as our Sauiour here implieth Thus for a man to begin with his own sins and lay them in the right scale will keepe him from insulting ouer them who haue perished and cause him to deiect himselfe in true repentance lest hee likewise perish We can see the originall of affliction in others and exaggerate the sin but in our owne we doe not Note 3. The only way to preuent deserued perdition is Repentance sinne bringeth iudgement and only Repentance preuenteth it Ier. 3.12 Returne O thou disobedient Israel and I will not let my wrath fall for I am mercifull Nineueh was threatned the time of destruction set yet Repentance preuented it Vse To prouoke vs to repent that we may partake of the riches of Gods mercy in the Gospell to quit vs from the condemnation of the Law Heare the sweete voice and warning of the Lord to his people Turne ye turne ye Oh why will you dye Except ye turne ye must dye 2. Perswade thy heart of the necessity of repentance thy sin hath kindled the fire of Gods wrath he must be iust and only repentance is as water to quench this fire 3. Take timely pitie on thy selfe why wilt thou treasure wrath still Rom. 2. If thou carest little for thy selfe pity the Church and Kingdome Reuel 2. the Church is threatned Repent or I will come against thee Beware it be neuer said of thee as of Thiatyra I gaue her space to repent and shee repented not lest it follow And I cast her into a bed of sorrow CAP. 2. What Repentance is IN Repentance coÌ„sider 1. The Treatise and doctrine 2. The Practice and application The treatise being set downe to our hand by sundry worthie Writers of our owne Age and Country I will not further prosecute it than by deliuering and opening a short description of Repentance that we may know what we are exhorted and incited vnto Repentance is a grace of God wheroby a Beleeuer turneth from all sin vnto God Where is 1. The efficient 2. the subiect 3. the act or forme of it 4. the termes whence and whither it turneth from all sinne to God 1. The efficient A grace of God both for beginning progresse and consummation for 1. It is not in nature neither intire for Adam in innocencie knew it not besides the voice of the Gospell the mâ—ans of Repentance was not known to man in intire nature but the first motion of it is supernaturall And much lesse is it in corrupt nature without the reuelation of grace for 1. Neither haue we it in our selues being dead in sins and sold vnder sinne as naturally drinking in sin as the fish doth water 2. Neither can get it by any labour or industry of our owne who cannot so much as thinke one good thought 2. Cor. 5. much lesse reach so high a work as Repentance How can earth reach heauen How can a man melt a stone or Adamant such as his heart is How can he change a flint into flesh How can a wandring sheepe returne backe to the fold of it selfe such as we are Psal. 119.10 But it is a grace of the Spirit of God not a legall grace for the Law knoweth neither repentance for sin nor remission of sin But an Euangelicall grace wrought not by the Law but by the Gospell That it is a supernaturall grace of the Spirit is proued Zach. 12.10 it is a pouring out of the spirit of grace and supplication Acts 11.28 then hath God giuen the Gentiles repentance unto life 2. Tim. 2.25 waiting if at any time God will giue repentance 2. The Church goeth to God for it Ierem. 31.18 Conuert thou mee O Lord and
it flow not from Faith as the streame from the fountaine which in order of nature must be before 5. Before any thing can please God in a man the man himselfe the person must please him first Gen. 4. God accepted Abel and his sacrifice The new motion pleaseth God because it is from a new creature but first the person must be in Christ and then a new creature 2. Cor. 5.17 And first hee must be a beleeuer before he be in Christ God respecteth not opus externum but spiritum internum He looketh on no worke further than it is the worke of his spirit but the spirit is no where but in the sons of God Gal. 4.6 and no sons but by Faith in Christ Gal. 3.26 If therefore Repentance must be a worke and fruit of the spirit of God and that spirit bee in none but sons and none of them sons but by Faith in Christ therefore must Faith goe before Repentance yea before the Sonship it selfe 1. Both of them are wrought at one moment of time and in time are neither first nor last but in order of nature Faith as the cause is first and then Repentance 2. Faith is before compleat Repentance for some beginnings or preparations to Repentance goe in time before Faith namely legall fit◠and terrours of heart for sinne and these are sometimes called by the name of Repentance as a part by the name of the whole Math. 21.32 Yee were not moued with Repentance that ye might beleeue The ignorance of the meaning of the word Repentance in this place hath occasioned this idle scruple But the distinction of Legall and Euangelicall Repentance will fully satisfie it Legall which is a sorrow and terrour excited by the law and onely initiall and preparatory is before faith But Euangelicall which is sauing and compleat must haue faith before it for the former reasons Obiect But that which most troubleth is the setting of Repentance before faith as Mark. 1.15 Repent beleeue the Gospel Act. 20.21 Testifying to Iewes and Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. But they forget that the cause is set sometimes after the effect as 1. Tim. 1.5 Faith is set after a pure heart and yet it is Faith that purifieth the heart But it is as if he should haue said If you would get a pure heart get Faith so in these places Repent and that ye may doe so ye must first beleeue and so this transposition plainely ouerthroweth the conceit they build vpon it 3 The forme of Repentance is in turning or returning for by the sinne of our nature and practise wee haue turned our selues away from God cannot see his face and fauour towards vs. Now Repentance turneth vs backe againe the way that wee are gone from him And in this returne 1 The whole man must turn for the whole man is turned away and naturally and wholly euill Gen. 6. The imaginations of his heart are euill continually yea whole euill is in euery man euen the whole roote of sin and further than the restraint of speciall or common grace would produce all bitter and poysonfull fruits 2 He still turneth Repentance is a continued act of turning a Repentance neuer to bee repented of a turning neuer to turne againe to folly For 1 He hath euer something with him to turne from a flesh still resisting the spirit many temptations of Sathan many wicked fashions of the world 2 He can neuer get neere enough to God in this life nor euer turne so neare him as once he was and therefore hee must proceed on till he doe attaine Cap. 4. The tearmes of Repentance 1 Whence 2 Whither 4 THE tearmes from whence and whither a man must turne are first from all sinne secondly vnto God 1 The Scripture noteth Repentance to be a turning from wickednesse Act. 8.22 Repent if so be the wickednesse of thy heart may be forgiuen and from dead workes Heb. 6.2 It is called a ceasing to doe euill Isa. 1. The obiect of Repentance is all sinne not one or many but all sins The reasons are these 1 God calleth for repentance of all sinnes Colos. 3.8 Put away all these things 2 He hath shewed his readinesse to forgiue all sins except that against the holy Ghost but vpon this condition 3 We desire God to forgiue all iniquity and not leaue one vnforgiuen and therefore wee must leaue none vnforsaken 4 One sinne separateth from God as well as many one poyson killeth as well as many one hole sinketh the ship 5 Christ suffered for all sins as well as one he is the lambe of God that taketh away all the sinnes of the world if hee pay not the vttermost farthing wee neuer get out of prison 6 Mortification killeth all sinne and the vertue of Christs death in vs setteth vs against all sinne as well as any sinne and sanctification reduceth euery faculty to the first image one as well as another in which the whole man must be blamelesse for whatsoeuer is old must bee renewed 7 A day commeth when euery sinne shall be set in the open light if any one be vnrepented of that shall bee found with vs and laid vpon vs eternally Whence it must follow that euery true penitent 1 Setteth himselfe against great sinnes sinnes as red as scarlet of a deepe dye which euery one thinketh to repent of 2 Small sinnes defects and omissions common frailties secret euils Dauids cutting Sauls garment Iohn Hus his playing at Chesse for losse of his time and prouocation vnto anger 3 Sweet and friendly sins This streame of repentance is as the floud that drowned Noahs neere friends and seruants so it drowneth our nearest and most friendly sinnes And hereby thou hast a good note of sincerity Psal. 119.3 the vpright in the way doe no iniquity sincerity hateth all waies of falshood An hypocrite will strayne at comming into the common hall vpon the Preparation day but not at shedding the bloud of Christ. 2 Euer true Repentance carrieth a tender conscience which is as a tender eye that will water and finde the trouble of the least moate as a strait shooe cannot indure the least stone within it but will make him shrinke The second tearme to God for this we haue sundry 1 Commandements Ioel 2.12 Turne to the Lord Ier. 3.12 turn to me O disobedient Children Ier. 4.1 if thou returne then returne to me saith the Lord. 2 Examples Dauid Against thee against thee c. Ps. 51. The Prodigall will returne to his Father 3 Reasons first because wee haue sinned against him and turned not onely from him but against him Hos. 6.1 Sinne is a turning away from the chiefe good Repentance is a returning to the chiefe good 2 He will onely pardon sinne on this condition sinne is a running from God and into the hatred of God only Repentance is a returning into fauour and friendship with him 3 He is our first husband therefore let vs returne vnto him our first
in transgression and need Repentance as well as men 3 Women are heyres of the same grace of life and promises and are to be saued by the same way and meanes as men They shall be saued if they continue in Faith Loue Holinesse and Modesty 1. Tim. 1.10 In Christ neither male nor female c. 4 The examples of many gracious women are propounded in Scripture for imitation of all women The vertuous woman hath the law of grace set in her lips Many godly women followed Christ to heare his Sermons The poore woman that washed Christ his feete with teares and wiped them with her hayres a notable eye-marke to all women of Repentance Mary was commended by Christ for chusing the better party and the blessed Virgin Mary for laying the word in her heart 5 The Lord loueth Godlines Religion Repentance being his owne grace as well in women as in men and the times of sickenesse and death come on women as on men and then nothing but true grace can bestead them CAP. 7. Rules concerning sinnes to be repented of 2 THe second rule for directing our Repentance concerneth sinnes to bee repented of The generall rule is vnquestionable That all sins must bee repented of because 1. Because the Law of God condemneth all sins and the Gospell pardoneth all and Faith and Repentance onely obtaine that pardon We haue not learned that any sin is veniall in it selfe but none not veniall by Repentance 2. One sinne vnrepented of condemneth the sinner as certainly as a thousand as one stab at the heart killeth him as dead as a thousand 3. Although the least sinne committed be damnable that is deserueth damnation yet not the commission of the greatest sins bringeth damnation but the continuance in them The onely damning sin is Impenitencie in respect of the act though not in respect of the desert 4. The Scripture Eccles. 11.9 would haue vs know this That God will bring euery thing into Iudgement and Chapt. 12. Vers. 14. God will bring euery worke vnto Iudgement with euery secret thing done in the flesh whether it bee good or euill therefore euery sin must bee repented of For looke what sin thou iudgest not in thy self thou leauest to God to iudge If anie sin lye shut vp in the booke of thy conscience vnblotted by Repentance the day commeth in which that booke shall bee opened and it shall bee found Hence the Apostle Acts 17.31 inciteth the Athenians to repent because God had appointed a day to iudge the world From this generall followeth these conclusions 1. We must then repent of sins both knowne and vnknowne For knowne sins euery one will assent if they be priuate they must be priuately repented of if open they call for declaration of Repentance openly Knowne sins are not pardoned but vpon speciall Repentance But besides these are a number of secret vnknowne and hidden sins euen in the regenerate themselues Psa. 19. For who knoweth how oft he offendeth Let the best search his heart with lights and do it most diligently and vnpartially yet it is vngageable He can neuer get to the bottome to finde out all his sins Numbers are committed which hee knoweth not to bee sins Numbers are committed which in processe of time are forgotten A number of sins lye close to our best dueties and we discerne them not Now if they be sins they must be repented of Quest. How can vnknowne sins be repented of Answ. As knowne sins must be repented with particular Repentance so vnknowne by a generall Repentance which God in mercy accepteth for these or else no flesh could be saued The Patriarchs most of them liued in Poligamie which was euer a sin nor could they be saued without repentance of this sin and yet wee reade not that anie of them specially repented of it because of the corruption of the times they knew it not to be sin onely God in mercy accepted a generall Repentance for the same Yet they repented specially of knowne sins as Dauid of his murder and adulterie yet we read not that he specially repented of this By this wee see that had wee not knowne sins we haue an infinite number of vnknown euils whereof wee stand guiltie and whereof we must repent daily and pray with Dauid Lord forgiue giue mee my secret and vnknowne sins If all sins then wee must repent not only of great but the smallest sins for 1. No sin is so little as not to neede repentance for the least sin is an infinite offence against an infinite God an infinite Law meriting an infinite damnation 2. The smallest of sins negligences omissions ouer-sights hastinesse of speech passion must be repented of and resisted else they grow more common and more strong or at least as little theeues they open the doores and windowes to greater and stronger Hee can neuer ouercome the greater that doth not smaller 3. Here is more assurance and triall of sound grace than in that repentance of great sinnes for 1. True grace lesseneth no sin but aggrauateth it 2. Generall common and restraining grace may shunne and grieue for great and open sins as the Heathens themselues But it must bee sound grace that groweth to the hatred of smallest and most secret euils 3. Sound grace desires to cleare the booke of God and wipe out the score as well pence and farthings as pounds and talents 4. The nature of sin standeth not in the materiall part which often is in a little thing but in the forme or anomy which is the transgression of the Law and this may bee in an apple as well as a talent of gold Yea the most poysonfull sin of all was in an apple a small thing to show the sinne in smallest things not to be small If all sins must be repented of then sins of knowledge and presumption which are of two sorts 1. When wee attempt any thing aboue our owne strength not sensible of our owne weaknesse which is for the most part punished with fearefull fals as Peter Neuer any Disciple fell so dangerously as he for neuer any of them was so presumptuous as he 2. When wee dare attempt aâ—ie thing against the truth and iustice of God knowing his will but runne against it Sometimes 1. Dreaming that God is made all of mercy not so iust as the Law saith 2. Because hee holdeth his peace wee thinke him like our selues and conceiue he will neuer punish 3. Sometimes supposing wee can repent when we will 4. That howeuer hee deale with others yet hee will not grow into such displeasure with vs Hence wee grow secure in sinne These sins must bee repented of because they mightily preuaile Psal. 1 9. 1. Sins against conscience waste the conscience make great gashes destroy graces grieue the spirit setteth a mans owne best friend against him that is his owne conscience which becommeth a seruant a iudge a witnesse executioner 2. A marke of a wicked man is to make league with hell and
death and goe on in sinne and though the sword passe through the land to cry Peace Peace 3. Great is the difference betweene the sins of godly and wicked One sinneth of weaknesse the other of wickednesse one is drawne to sin violently the other runneth willingly the one sinneth against his purpose the other purposeth sin the one slippeth into sin the other lyeth downe and walloweth in it the one slumbers the other is in a dead sleep 4. We must hasten out of presumptuous sins because the sin against the holy Ghost is of this kind of sins though not euery sin of presumption and against knowledge and conscience but such a presumption as renounceth the whole Gospell and that of set purpose and malice against the maiesty of God and of Christ Heb. 10.29 If all sins then sins of aggrauating or scandalous circumstances as 1. Old and customable sins which are growne strong and habituall and neede a long and earnest Repentance to cut and breake them off and here especially our oldest and strongest sin of all the mother and nurse of all the rest our originall corruption had need bee bewailed being as a great wheele in a clocke that setteth all wheeles a mouing while it seemeth to moue slowest Yet not one of a hundreth taketh this of all other in hand as not seeing the danger of it But neuer did any truely repent that begun not here and first conquered this master esteeming it the most foulâ— and hatefull of all as Dauid Psal 51. and Paul cryeth out of it as most secret deceitfull powerfull euill Rom. 7. 2. Sweete pleasing and profitable sins the more pleasure thou hast taken in sin the more shall thy sorrow bee sooner or later and shalt know one day but the sooner the better that thy sweetest sin is a poison or rats-bane sweet in going down but forget the danger and please thy palate a while it shall work in thy bowels and bring death sure enough If sin bee not as a dagger at the heart before it shall after the commission The profit of sinne is like Achans wedge it cost his life Vnhappy is that profit of the world gotten by the losse of the soule 3. Sins of the godly after conuersion are greater than common mens 1. They are committed against more grace more means more knowledge 2. It is more noted being in a greater light Dauid caused the enemies to blaspheme and the godly bee ashamed because of sin 3. There is great profession of loue to God and this cannot but worke great sorrow for offending him Luke 7. The woman that had much forgiuen her loued much and so in Peter he sorrowed bitterly as his loue was great 4. The Lord taketh sinne more hainously at their hands than any others as a father abuse and dishonour from his son Christ complaineth it was thou my friend and familiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Sins against meanâ— against warning admonition vowes promises correction much prouoke the Lord to wrath So Christ aggrauateth Iudas his sin he hath the greater sin Iohn 19. he not only knew my doctrine saw my miracles but was warned Peter after warning on Christs part and protestations on his owne so fowly denying Oh how the sin pricketh him and giueth him no rest till hee had met the Lord by Repentance Most sins of men in these daies of light are not for want of knowledge but against knowledge admonition and conscience the sins of men are taught among whom the Gospell is still preached and men follow with daily instructions All of them are against the vow and promise of Baptisme many of them against speciall motions of spirit against speciall promises and vowes to God either in time of affliction or terrour of conscience or bodily sicknesse or comming to saluation when men haue resolued and promised a change of life All these are fearefull sins and haue a loud voice to call either thee to repent or God to reuenge 5 Sinnes of open profanenesse As 1 Against holy times swearing whoring drinking gaming on the Sabbaoth day a time holy wherein ordinary lawfull actions are prohibited as Iourneyes Markets bying selling and euery piece of ordinary calling 2 Against holy places profane thoughtâ— speeches actions in the Church and house of God The holier the place the fouler the sinne 3 Against holy exercises disgracing reproching scorning the exercises of Religion Preaching Hearing Prayer Singing in the family and other godly duties 4 Against godly persons and such as excell in vertue reuiling godly men vnder titles of Puritans Hypocrites factious and troublers of the state Little know men the height of profanenesse they are growne to in these sins nor what nor whom they blaspheme nor what a fierce plague of GOD hangeth ouer them which nothing but timely Repentance can turne away Let such therefore try their Repentance if the wickednesse and profanenesse of their hearts may be forgiuen them CAP. 8. Concerning the manner of entrance into Repentance THe third rule for the direction of our Repentance concerneth the manner of it and this both of 1 Entrance 2 Proceeding 1. For the right entrance into this duty wee must know that there can be no true Repentance without due preparation Amos 4.12 Prepare to meet thy God O Israel And in all diuine duties the rule is Eccles. 5â—6 Be not hasty with thy feet nor rash in thy mouth but consider how thou must doe a good thing wel In this preparation remember 1 Thy selfe and thy owne estate For a man must returne into himselfe before he can returne to God The prodigall Sonne as he departed from his father so he departed from himselfe and therefore before hee returned to his Father he is said to be in se reuersus he returned into himselfe Esa. 46.8 Returne into your mindes O transgressors implying that sinners are as madde men out of their right mindes must come into themselues againe before they be well Now in considering thy selfe first remember from what an happy estate thou art fallen Reuel 2.5 Remember whence thou art fallen and repent So the Prodigall remembred from what an happy condition in his fathers house he was fallen 2 Remember thy waies and workes see and say how foolishly thou hast done so Dauid I considered my wayes and turned my feete Psal. 119.59 proclaime thine owne folly as Dauid I haue done very foolishly Ex lege agnitio paccati weigh thy sins in the Ballance not of crooked iudgement reason or affections but of the law of GOD which maketh them exceed all the mountaines of the world in weight for now must they needs presse thee downe to hell powring on thy head all the curses written in that Booke See them in the glasse of the Gospell committed against the bloud of the couenant thou hauing done what thou canst to make that of none effect See in them thy vile and abiect condition that durst commit such sins against God to abhorre thy selfe with Iob in dust and
ashes 3 Consider thy forlorne and cursed condition till thou dost repent thou art without GOD he that sinneth hath neither seene God nor knoweth him Iohn 3.6 Thou lyest in a state wherein thou art not capable of Gods mercy for God will not be mencifull to that man Deut. 29.120 Nay he cannot vnlesse he can be vniust in bestowing grace vpon the contemners of grace Say not God is mercifull for his bounty would lead thee to Repentance but the heart that cannot repent treasureth vp wrath against the day Rom. 2. Yea thou lyest in a state in which the Angell of the Lords wrath is ready to meet thee as Balaam with death at euery corner Reuel 16.2 The Angell that powred out the Vâ—oâ—s of Gods wrath on the earth the reason is giuen because they repented not of their works and except ye repent ye must perish euerlastingly 2 In this Preparation remember with whom thou hast to deale Repentance is a drawing neere vnto God Iam. 4. Men draw neere vnto GOD many waies by outward profession by inward faith apprehension by prayer and inuocation but especially by Repentance and Conuersion therefore saith Iames Draw neere to God cleanse your hands ye sinners and wash your hearts ye wauering minded for sin estrangeth separateth withdraweth from God but Repentance is a returning to him and striking a new league In this approach to God it will notably set forward Repentance If 1 Thou set him before thee a God cloathed with Maiesty and honour with iustice and wrath against sin this striketh the soule with an awfull feare and dread of God to make it stoope before him See we how the idolatrous person will cast himselfe on his face before his idoll he will goe barefoot creepe along as a worme from one end of the Church to another to get a kisse of it and shall we approach the true God with so little reuerence when they shew so much to Idols It is the feare of God that diminisheth the power of sinne 2 If thou set him before thee in the riches of his mercy in prouiding so excellent a remedy against sinne as is the precious bloud of his deare Sonne when nothing in the world else would serue 1. Pet. 1.10 3 And now to set thy face towards God as Daniel did DaÌ„ 9.2 1 Implying a drawing of the minde from all other distractions occasions as now hauing onely to doe with God who in this duty requireth the whole heart and the powring out of the soule before him 2 To testifie that we are turned quite out of our selues in whom is no helpe and depend onely vpon him for all supplies and mercy 3 In this preparation consider the necessity benefit and vse of Repentance 1 That nothing else can free vs from the snare of the death in which we are captiues 2. Tim. 2.9 2 Nothing else reconcileth vs vnto God and restoreth vs to his fauour 3 Nothing else correcteth the corruption of nature and returneth into innocency 4 Nothing else reneweth our life and course and maketh vs capable of holinesse or happinesse All this preparation is requisite not onely because of Gods command but rash and temerarious vndertaking of religious duties is a taking of Gods name in vaine and fruitlesse 2 If Daniel be not fit till hee be prepared much lesse we who haue so many distractions so much earth so dull spirits 3 There is no comfort in doing the duty but in the well and acceptable doing of it and neuer is it well performed but when we are well prepared CAP. 9. Concerning the wise proceeding in Repentance 2 THe wise proceeding in Repentance standeth in these things 1 To begin the worke within with cleansing the heart Ezek. 18.31 Cast away your transgressions and make you a new heart a new spirit For 1 The heart is the fountaine of actions as that is so are they Out of the abundance of the heart the mouth speaketh the hand acteth If the heart bee a fusty vessell the Lord will powre none of his gracious liquor into it As that is so is the whole man If the roote be naught so are the branches so are the fruits 2 This is the most compendious way Wash the inside first saith Christ all shall be cleane A vaine and lost labour it is to offer to stoppe the current of a streame if you goe not to the fountaine a vaine thing in a Gardener to cut off the toppes of weedes and leaue the root which fasteneth it selfe so much the deeper And therefore the Prophet Dauid praying for the grace of Repentance Psal. 51. Wash me purge me hee telleth the Lord where he would haue him begin Create in me a new heart and renew a right spirit 2 Comming outwardly begin with those master sins that are most rooted and haue most foyled vs for as in an army if the Generals and Captaines bee cut off the common souldiers are easily routed so if our chiefest sins which haue been Commanders and borne most sway and rule in vs be mortified and killed the lesser sins will bee more easily subdued and chased 1. Sam. 17.51 When the Philistimâ— saw their Champion Goliah was dead they fled Blast and plucke vp the roote the branches and succours withers of themselues Cut off the right hand right eye Herod had bin in a faire way of Repentance if he could haue begun with Herodias 2. It is obseruable in the Scripture of most true penitents that they begun with the strongest sins Dauid beginneth with his Bathsabeh and testifieth a notable Repentance Psal. 51. Saul once mastering his fury and rage in persecuting hee shall quickly become a zealous Preacher If we could see some men lay aside their malice and hatred of good men which is a strong snare of the deuill wee would hope to see them forward and louing and ioyne themselues with such as walke in the waies of God Zacheus once mastering his pilling and polling and couetous catching after the world becometh a notable example of a true penitent So could we see a worldling an vsurer an oppressour once giue vp his couetousnesse wee should expect any good thing from them Wee should hope to see them diligent in Gods house which now in the weeke day they thinke a losse of time Wee should see them restoring as fast as they fetched in we should see them as liberall to Gods worship and good vses as they haue beene basely griple Wee should see them as mercifull and charitable as they haue beene cruell and vnmercifull We should see with Couetousnesse the roote of all euill all the boughes and branches fall Till this bee done neuer say thou hast repented of any sin for he neuer repented of any sin whose master-sin is alone is spared and vnrepented 3. In wise proceeding when thou hast begun with any sin go through stitch with it not only to the shaking of the root but to the vnrooting and casting it out of the ground for 1. In all
know their appointed time Ierem. 8.7 and should not grace teach men to repent while they liue Obiect Yes God forbid but we should but when dying day commeth c. Answ. Wouldest thou repent on thy dying day why then not euery day of thy life seeing euery day may be thy dying day and why doth thy folly not esteeme it so 1. Pet. 1.17 2 The time of necessity is the whole time of our life the whole life being but one day of Repentance and ought to bee begun continued and concluded with Repentance This Generall we will take asunder into these propositions 1 The first thing a Christian must doe is to Repent 1 Looke at God his commandement is First seeke the Kingdome of God To day heare his voyce Psal. 95.7 Exhort one another while it is called to day Heb. 3.13 Eccles. 12.1 2 His spirit will bee more grieued to morrow and stand further from our helpe and comfort and the more he is grieued the hardlier will he be intreated 3 His patience is more abused by refusing the meanes of our Repentance this day by slighting his voyce calling vs his stretching out his hand this day offering grace and by not listening to the knockes and raps at the doore of our hearts 4 His wrath will be more increased by the increase of our sin this day before to morrow and being prouoked may iustly giue vp the sinner to a heart that cannot repent Were it not iust that seeing he calleth and they will not heare that either hee should be dumbe and neuer call hereafter or God deafe neuer to heare thee call If thou that wilt not repent at Gods call and command should not finde Repentance to bee at thy call and command liue forgetfull of God and dye forgetfull of thy selfe 2 Looke at our selues and see if Repentance had not need bee thy first taske For 1 Before Repentance a man is an euill tree and an euill tree can bring no good fruit thou canst not pray nor be heard in prayer thou canst not heare nor receiue Sacraments but to damnation nor performe any duty of piety or charity acceptably till thou hast repented If thou hast any thing to doe with God or any expectation from him thou must first wash and cleanse thy selfe and then come and reason with him Isa. 1. 2 If thou beest not apt or willing to repent to day thou wilt be lesse apt to morrow for the heart will be more hardened the conscience more seared the will more crooked the conuersion more difficult corruption more rooted by continuance the nayle haâ—der driuen in the soule more deadly stung thy selfe furre weaker to get out of silme in all which regards thou canst not vndertake Repentance too soon 3 Look vpon sin and whether we had not need deale with it at first for sinne is like fire set into our house to burne vs vp who but a mad man would not bestir himself with all speed to quench it in the first sparke or breaking out before it be increased to a great slame should we not be as carefull for our soules as for out houses It is morbus natura wee are wise to take our bodily diseases in hand betime because the medicine is prepared too late when the disease hath preuailed by continuance It is the plague of the soule for which the Physitians prescribe 2 Sin by continuance groweth more in number and more in strength it is still ingendring and groweth more fruitfull one sin is a linke to another drawing that and one sin must maintaine another Ahab must maintaine his couetousnesse by murther Gehesiâ— one by another Dauid his adultery by murther Solomon from carnall whoredome to spirituall Herod maintaining incest must cut off Iohns head Sinne groweth stronger after the birth and as a plant of the diuels planting Take it when it is new set it may be plucked vp easily but let it grow to a tree no strugling can plucke it vp nor many blowes strike it downe Sin is strong in the cogitation stronger in affection most in action and heart 4 Looke vpon Repentance and there is a twofold Repentance that is seldome true 1 Late Repentance for then commonly sin leaueth vs not we sin and when Repentance liueth not with vs commonly it dyeth with vs and what thanke is it to leaue the world when the world leaueth him and casteth him off When weakenesse hindereth him to sinne wee must thanke his weakenesse not him saith Basil. 2 Forced Repentance when men in distresse of body or mind or feare of death pretend a Repentance will promise pray vow or doe any thing but the feare is scarce ouer but so is their Repentance then returneth the vncleane spirits with seauen worse than himselfe and now running from God God is gone further off than before and a thousand to one neuer returneth againe O therefore is the delay so dangerous is neither the day of thy life nor the day of grace certaine is the present day late enough may the next day be too late how darest thou cast thy Repentance into thy last accounts which ought to be the first worke of euery Christian how darest thou deferre it beyond this day and hazzard to lose that in one moment which can neuer be hoped or gayned afterward Let euery eye behold Christ mourning ouer him as ouer Ierusalem Oh that thou haddest in this day knowne the things of thy peace but these things are hid from thine eyes A wise man may slippe or fall into a pit but he is a mad man that will not rise out againe 2 As Repentance must be the first so it must be the constant and daily exercise of euery Christian who must esteeme his whole life a continuall Repentance We sweepe our houses euery day but the houses of our hearts haue more need because of the soyle and dust of our daily infirmities Our hands haue daily need of washing our hearts much more 2 As the bloud runneth through all the veines and is necessary to carry life and spirit through all the parts so Repentance must run through all the occasions of the day all which call vs to repent For 1 We are bound to the daily sacrifice and seruice of God which cannot be performed without Repentance Come before God without Repentance all is one as if thou cut off a dogs head or offer swines flesh 2 Our daily failing cals vs to daily repentance we goe ouer daily frailties many yeelding to temptations many rouing thoughts idle speeches many sinfull actions of bad and scandalous examples many secret sins not easily found out many sinfull defects cleauing to our best duties euery one of these call vs to a constant practise of Repentance in examination confession watchfulnesse mortification c. 3 Many are the daily troubles of our callings many afflictions meete vs many crosses befall vs in our family in our estate in our friends many afflictions vpon the Church and land we heare of euery of
these haue a loud voice to summon vs to daily Repentance for man suffereth for his sin and remoue the cause the effect will cease 4 We stand in need of daily blessings and new fauours and these call on vs to renue our Repentance daily for else our sins will hinder good things from vs either we must remoue them or they will remoue Gods mercies from vs and instead of blessings cast vs into perils and dangers euery moment For time Repentance is also the last duty of a Christan which hee must principally intend For. 1 All naturall motion is swifter to the Center and so supernaturall euery sound grace is most stirring at last and this especially because Sathan is most stirring in temptation and so in his last act is most troublesome and therefore Repentance must bee most busie in thrusting downe the last powers raised against it 2 In sicknesse sorrow and approach of death is great cause of sight sense and godly sorrow for sinne the mother of them Now is a time of humiliation mortification so that now the worst can dissemble a Repentance and therefore now true Repentance cannot but aboue all times shew it selfe 3 The lesse time that grace seeth it hath to worke in the more stirring and working it will be onely grieued that it hath not more and cannot more glorifie God and as friends parting when they take their last farewell they desire to take their fill one of another so the Saintâ— being to bid farewell to godly sorrow are willing to take their fill of it 4 What is it else thou wouldest haue thy Master finde thee doing at his comming but so doing and what else hath the promise of blessednesse what seruant else but hee whom the Master findeth so doing Now the way to doe it well at last is to exercise it well before hand else it will hardly and â—unglingly come off but what a man doth customably and habitually is done easily cunningly and comfortably Nothing but the dispatch of this businesse maketh life sweet and desirable Nothing else affordeth peace with God part in Christ quietnesse of conscience but the comsort of sound Repentance without any of which life is no better than death Nothing but this can allay the feares and bitternesse of death How can the euill seruant but feare to be called to accounts that hath neuer made them ready How can the condemned Pellon but feare the assizes who neuer looked after pardon But why should the soule feare to goe forth to God when it knoweth it is reconciled to him what need he feare sudden death who is euer prepared When a malefactor hath sued out his pardon let the assizes come when they will the sooner the better Neuer will that soule feare to goe to Christ that is in Christ nay it will desire it because it is best of all CAP. 11. Letâ—s of Repentance in respect of sinne THe second thing propounded to further the practise of Repentance is to remoue the lets and impediments which hinder men from the practise of it For The more excellent any duty or grace is the more difficulty there is in attaining it and Repentance being of all graces the first and leader wee must not thinke it easie to come by God seeing it in our nature lightly to set by things we easily come by hath set a price vpon his best blessings that wee might prize them and is not so prodigall of them as to cast them vpon sleepers and sloathfull persons that thinke them worth no paines nor labour And Sathan hangeth such weight on our corruption and by his policy and power so cloggeth and blocketh vp the way to this grace as very few are able and willing to incounter with so many Glants and Hydraes to vndertake so many Herculean labours and difficulties as hee must goe through that meaneth to goe through stitch with sound Repentance Though therefore men vnacquainted with repentance think it the easiest thing in the world an houres worke or dispatched with three words Lord haue mercy yet neuer any true Penitent found it so easie but the hardest taske in all the world and he that commeth in earnest to it must cast his costs and consider whether he bee able to drinke of this cup or no. We shall finde it no small labour to reckon discouer these hinderances and much lesse is he to finde it so that is to grapple with them conquer them These lets being so many may be prosecuted vnder four heads being cast in our waies either by sin or the world or satan or our selues 1 In respect of sin we haue sundry lets 1. loue of sinne 2. seeming profit 3. appearance of pleasure 4. a kinde of credit in sin 1. The loue of sin riseth from the nearnesse long acquaintance and familiarity with vs it being bred and born with vs at boord and bed with vs as neare and deare as our eies and hands vnto vs. And this disordered loue of sinne maketh vs hate and loath all meanes which might worke vs to dislike and forsake it So our Sauiour telleth vs Iohn 3.19 Men loue darkenesse because their deeds are euill This loue of darknesse of sinne maketh men loath the grace of Repentance Now to remoue this lett consider 1. To loue sin is to hate the Lord. Psal. 97.10 All yee that loue the Lord hate all that is euil therefore loue of euill will not stand with loue of God Euery grace is actiue against the contrary 2 To loue sin is to loue death Gen. 2.17 In the day thou sinnest thou shalt dye And to hate his own soule Pro. 8.35 He that sinneth against mee hateth his owne soule And all that hate me loue death Pro. 11.19 3 A child of God cannot but hate his owne sin he hateth the euill he doth and is far from allowing himselfe in it Rom. 7. Yea abhorreth himselfe in dust and ashes for his sinne Iob. 42.6 4 Yea we shall find all the affections of the godly set against sin 1 His sorrow is chiefly for his sin Wee read not that Peter euer wept so bitterly for any suffering as he did for his sin nothing is so contrary to godly sorrow as sinfull ioy 2 His feare watcheth against sinne and flyeth sinne as a serpent yea the occasion and appearance of it 3 His shame is most for his sin The Publican is ashamed to looke towards heauen and the Prodigall ashamed to look to his fathers house 5. Grace wheresoeuer it is resolueth against all sin voweth against all he will work no iniquitie Psal. 119.2 he will with full purpose of heart cleaue vnto the Lord he renueth a daily purpose of not sinning of banishing sin and conquering it 2 In sin is a seeming profit which the sinner is loath to let go The Vsurer will not part from his gainful and vnlawfull trade the Buyer and Seller will not lay aside their oathes and lyes their sleights and deceits by false wares weights lights
wisedom of the wise is to chuse and direct his way Pro. 14.8 Hee taketh it not on mens words or walketh on aduentures wisedome will to heauen alone if it cannot get company The wisedome of the wise wil looke better to the soule than to damme it for company No man but loueth his body better but if he see neuer so many leap into the sea or cast themselues into the fire or off a rocke hee will be loath to kill himselfe for company and wilt thou foolish man break the necke of thy soule for company 5 Thou must hinder and stop the sins of the multitude rather than imitate them So Lot perswaded the multitude of Sodomites striue resisting sin euen unto bloud keepe the praise of grace euen in oppositions Tully coÌ„mended one for being continent in Asia So hold on the light in the midst of a froward generation And what thou canst not hinder thou must mourne for the sins of the multitude as Lot whose righteous soule was grieued daily to see and hear the unchast conuersation of Sodomits And Ieremy said My soule shall weep for you in secret And Dauid I saw the Transgressours and was sore grieued and mine eies gushed with riuers of teares This is true zeale against a mans own sins which kindleth a fire against other mens sins and the more vniuersall they be the more will zeale be kindled CAP. 15. Le ts from Satan lulling vs in securitie 3. FRom the World we come to the encombrances and rubbes cast in the way of our repentance by Satan the god of this world And he hath reason to bestirre himselfe especially against our repentance because he knoweth that only this grace fetcheth vs out of his power 2. Tim. 2.25 To this purpose he suggesteth three â—orts of Temptations 1 To lull vs asleepe in the securitie of our present naturall estate 2 If our naturall estate content vs not hee vrgeth to despaire 3 If he cannot do that he wil enforce the other extreame of presumption of Gods mercy though we slacke or slip our repentance 1 To hold vs in our present securitie hee will perswade vs of the loue of God towards vs in our estate of nature For hath he not made vs men not beasts or serpents hath he not preserued vs and prospered vs in our estate and lifted vs vp in earthly mercies yea are wee not members of the Church enioy the Word and Sacraments and seeing God hath beene so free in his loue and care what need we trouble our selues with such penslue precisenesse and spend our time in feares and cares which requireth rather comfort and cheerfulnesse in our condition Against this Temptation consider 1 How dangerous and deceiueable a thing it is for a man to blesse himself in cursed estate As the wicked man who couenanteth with death and maketh an agreement with hell whose wilfull ignorance hideth all the danger near him who as the silly Bird feedeth securely on the bayte while it is within the compasse of the net Oh what a delusion is it for a naturall man to assure himselfe of Gods loue Can iustice loue wickednesse Can the Lord doe any other than hate a rebell against him Is a childe of wrath the obiect of our fathers loue Can a vessell of wrath looke to bee filled with any thing but wrath 2 Looke what deceit and fallacie lyeth in all his arguments of loue 1 God created him a man not a beast Why did not GOD create the Angels that sinned too and yet are not they shut vp in chaynes of blacke darkenesse for euer Little comfort that God loueth thee as a creature vnlesse as a Father in Iesus Christ better it were thou haddest beene a beast 2 God hath outwardly blessed and prospered him in the world and therefore loueth him Answ. No man knoweth loue or hatred by any thing afore him Ecclesâ— 9.1 Temporall blessings are common to good and bad and the worst men enioy common mercies more than other Iob 21.13 He speaketh of wicked men flourishing in all wealth and prosperity who say to the Almighty Depart from vs who is the almighty And it is said of Antiochus Epiphanes that mad and furious horne against the Church who cast downe some of the hoast of heauen and the starres and extolled himselfe against the Prince of the hoast and tooke away the daily sacrifice and cast downe the place of the Sanctuary the text addes Thus he shall doe and prosper Dan. 8.13 Who was more outwardly prosperous Caine or Abel Esau or Iacob who durst not looke his Lord Esau in the face nor come neare him till he had bowed seauen times 3 They are seazed with a kind of spirituall prosperity they liue in the bosome of the Church and enioy Word and Sacraments therefore are loued of God Answ. But many are in the Church that are not of the Church yea the wickedest of men enioy the outward ordinances of Word and Sacraments as well as other as Esau Saul Iudas Simon Magus and are so much the mote hated as their sinne was against the glorious meanes what loue can a malefactor gather when the sentence of death is read against him as in the Word What loue when the Lords Table is made snares to him and his sinne casteth poyson into the Lords cup When his Baptisme is but a broken vow and all his profession a vizzard of hypocrisie 4 Wouldest thou finde true euidences of Gods loue which come from God not as God but as from a father bestowed on sonnes but not on bond children find it in other gifts 1 Hath he giuen thee Christ God so loued the world Ioh. 3.16 hath he giuen thee a sonne-ship Ioh. 1.3 1. Behold what great loue the Father hath giuen vs to be called the Sonnes of God Hath he giuen thee faith oh there is a precious gift of loue hast thou loue God loueth not thee vnlesse thou loue him what obedience hast thou Keeping his commandements is a signe of his loue Ioh. 14.23.24 The Scripture which knoweth the best assurances of Gods loue pulleth our eyes from gazing on earthly dignities prerogatives which wee are euer poring vpon as with Hawkes eyes and would haue vs behold Gods loue in other things than these namely in the inward notes and markes of Gods children See thou what faith what hope what repentance what holinesse what fruits of faith and holinesse thou hast attained this argueth our iustification and so assureth vs of our election and consequently of his eternall and vnchangeable loue this is the inheritance which is giuen to sonnes of promise while the bond children are sent away with mouâ—ables 2 To hold vs in the security of our naturall estate he perswadeth vs wee cannot bee Saints here and why should we not doe as others rather than tyre our selues in vaine by pursuing impossibilities To answer this temptation consider none are Saints in heauen but saints in earth 1 True it is in their sense none can be saints
here that is absolutely perfect but must we be therefore wholly flesh because we cannot be wholly spirit Because we cannot get quite out of the law of flesh must we not serue the law of God in our spirits Because we cannot doe all the good we would must not we doe all the good we can Because we cannot attaine the haruest of holinesse must we not haue the first fruits 2 Sense of imperfection hath sundry other more fruitfull vses than to settle vs in our security For 1 It ought to humble vs and driue vs to Repentance and not pull vs from it 2 To striue against imperfection and not to rest contented in it 3 To awaken vs and driue vs out of our selues to get perfection in Iesus Christ for our sense of weaknesse in our selues must force vs to get our strength in him 3 We are not now vnder the law which requireth perfect and personall righteousnesse and holinesse yet we are vnder the Gospell which requireth Euangelicall perfection which standeth in true and sincere indeauours in mortification and spirituall combate and bindeth vs to the daily subduing of that which wee cannot at once vanquish and though wee cannot but sin daily yet wee must not please our selues in our sins but daily bewaile them as our Sauiour taught vs to pray for daily forgiuenesse of sins 4 Thou canst not expect to attaine any thing of thy selfe but expect strength from Christ Thou hast or mayest haue a good helper I can doe all things by Christ strengthening mee his grace shall be sufficient 2 If thou feelest neuer so small a measure if true the Lord cherisheth that least degree of goodnesse 3 No Saint not Paul himselfe can doe as hee would nor can conquer all corruptions but yet first is not carried away to grosse sin though not so pure as an Angell secondly hee giueth not vp all but striueth hard to the marke and high prize 3 Is not contented with but complaining and combating with it he gets ground CAP. 16. Le ts of Satan by temptations to despaire of Gods mercy 2 IF our naturall estate content vs not Sathan windeth about to bring vs to such a degree of discontent as to drowne vs vtterly in the gulfe of despair And this looketh three waies 1 If we looke to God hee would haue vs despaire of his mercy 2 If to our selues to despaire of our owne estates 3 If to Repentance to despair of that as vtterly Impossible Vnprofitable 1 To bring vs to despaire of mercy he will set before the sinner the greatnesse foulenesse and hainousnesse of his sinnes which as before they were done he made seeme as a mote now he maketh them swell to the magnitude of a mountaine Seest thou not how numberlesse thy sins are and of deepe dye hath not God giuen thee ouer so long to commit such outragious sinneâ— so scandalous against such meanes often against thy knowledge and since thou supposedst thy selfe called and is it not now in vaine to repent of them Seeke Repentance and Grace with teares as Esau thou shalt not finde it God being iustice it selfe To helpe our selues against this great iniurie thus frame our answer 1 If I looke all on Gods iustice or my owne iniustice I were indeed altogether hopelesse or if I looke onely on the law of God the rule of all iustice that knoweth no mercy no Repentance But God in great mercy hath set a meane betweene his iustice and my iniustice and that is the Gospell of his Sonne which Preacheth Repentance and proclaimeth a pardon so as now if the law cast and condemne me by my owne demerits the Gospell offereth me free saluatioÌ„ by the al-sufficient merit of Christ and now as I behold the curse of the law due to my sinnes to humble me so also I lay hold vpon Christ on whom that curse was laid to iustifie me For he was made a curse not for himselfe but for vs that the blessing of Abraham might come vpon us 2 I grant all thy premises My sins are as great as hainous as numberlesse as thou speakest and against great meanes but shall I conclude with thee that either I must not turne to God or that God will not returne to me God forbid Nay first the greater my sinnes are the more need haue I to repent the more deadly my disease is the more need haue I of the Physitian the more my sinnes be in number I haue more need to lessen them by Repentance rather than by impenitency to make them both greater and heauier the longer I haue continued in them the more need haue I to hasten out of them The more dangerous and festered my wound is the more hast I must make to the Surgeon If a bone were broken in my body I would not beleeue him that should tell mee it were too late to get it set againe The greatnesse of my sinne therefore shall neuer hinder but further my Repentance and were I not so great a sinner I should not see so much need of Gods mercy or Christs merits but now being so heauy laden I haue more need to come to Christ to be eased Hee came to call sinners to Repentance and this Physitian is not so weake or vnskilfull but he can cure deadly diseases as well as infirmities he cured him that was 38 yeares diseased Ioâ— 8.2 Or shall think the Lord hath forgotten to bee mercifull and will not returne as thou suggestest For 1 Can hee forget his nature and cease to bee God mercifull gracious aboundant in mercy and truth reseruing mercy for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 Who is a God like vnto him passing by the transgression of his people and not retaining wrath for euer for mercy pledeth him Micah 7.18 Or can he forget his promise and deny himselfe Isa. 55.7 Let the wicked forsake his way and returne and he will haue mercy for he is ready to forgiue and Math. 18.21 hath he commanded vs to forgiue our brethren offending seuenty seuen times and will not hee forgiue vs our offences the scope of that parable Is not hee rich in mercy to forgiue ten thousand talents yea the vttermost farthing I will therefore hearing that the King of Israel is a mercifull King submit my selfe as Bâ—nhadad 1 King 20. It may be Ahab will spare thy life assuredly the God of Israel will spare thy humbled soule who cannot forget his own glory whose mercy and grace is more magnified as the sinner is greater that layeth hold vpon it I will resolue as Hester to goe in to the King If I perish I perish My sinnes are so great I dare not adde a greater of despaire Plus peâ—cauit Iudas desperando quam prodendo Christum 3 I neuer read that the greatest sinnes could make true Repentance vaine I finde sinnes red as scarlet and crimson made white as snow Isay. 1.18 I see Harlots Idolaters Persecutors Witches Theeues by Repentance acquitted and accepted to highest
to supply the rest Thus the Christian is to be fortified against the weakenesse of his Repentance 2 Thou sayest many wicked men haue gone farre in desperate sorrowes I care not how far they goe beyond me therein but that is farre from godly sorrow both in the nature of it and in the acceptance of it My sorrow is for God offended for God loued for himselfe my sorrow is from God and goeth to God againe theirs was not a seeking of God but of themselues my teares of sorrow haue a washing and cleansing vertue so not theirs my sorrow is as a soaking raine which hath wet the very rootes of my heart so not theirs And for acceptance they haue no promise to be accepted in their desperate sorrow but I haue a promise that my humiliation ioyned with faith and reformation shall bee accepted in Christ in whom my person is accepted CAP. 20. Le ts from Satans temptation from our relapses 3 BVt seest thou not that for all thy Repentance thou fallest againe into the same sins which hadst thou truely repented thou shouldest neuer haue done what good doth thy washing who forgettest that thou wast washed True repentance is a Repentance neuer to bee repented of as thine is Ans. To turn to sin as a dogge to the vomit and as a swine to the wallowing after washing is a dangerous case but not hopelesse and desperate And howsoeuer it is not ordinary for the child of God to fall diuers times into the same grieuous sins yet notwithstanding some comfort here belongs to troubled consciences But let no presumptuous sinners meddle with it 1. Godly men are the same men after sinne and repentance that they were before beset with the same infirmities and no more priuiledged from error than before 2. Experience sheweth not only subiect to the same infirmities daily but often taken in the same snares as wandring thoughts idle speeches distractions in prayer negligence and too much vnprofitablenesse in hearing rash anger with many daily omissions whereof who can cleare himselfe so long as he carrieth the causes of daily fayling about him as 1. Ignorance Many know not many sins to bee sins as the Patriarches knew not Poligamy to be sinne 2. Weakenesse of grace A childe of God for weakenesse may get many fals to day and rise againe and as many to morrow and rise againe yea and if he hurt himselfe and cannot rise himselfe his father will help him vp 3. Inconsideratenesse and not attending his way watch A man in haste may take diuers fals and many slips so as if often falling into the same sin did exclude from Grace or barred vs of pardon we were all hopelesse 3. Relapse doth not alwaies argue former Repentance to bee vnsound because 1. Repentance is an effectuall instrument to seale vp forgiuenesse of former transgressions but not a fence from all force of sin for time to come 2. soundest Repentance of all doth not wholly abolish and take away sin but abateth weakeneth and lesseneth it 4. The article of remission of sins excepteth not relapses because the promise of remission doth not except them neither is the vertue of Christs merit to bee restrained to sins once committed but to all sinnes truly repented 5. Many examples of Saints in Scripture raised from relapses giue comfort in this Temptation Lot was twice ouercome with wine Marie the Virgin twice checkt of Christ for curiositie Iohn twice worshipped the Angell 6. True it is that relapse into a disease is more dangerous than the first assault yet proper physicke seasonably applied may cure the relapse as well as the first disease Repentance is Christs Physicke and so soueraigne as cannot be foyled by relapses into the same disease Whence wee are commanded to renew our Repentance daily as we renew our sins and the Physitian is as able to cure the same disease as he was before And yet we hold the rule of Isidore Non poenitens est qui adhuc agit quod poenitet id est if hee doe it both actu and proposito but if hee sincerely purpose against all sin and keepe aliue his zeale hatred against that hee doth this preiudiceth not his former Repentance But as he did truly run that now sitteth down so did hee truely repent that sinneth againe against his purpose and sincere intention of his heart CAP. 21. From Sathans Temptation to presumption that our sinnes are not many nor great 3. IF Sathan cannot driue men off Repentance by engines of despaire he assayeth if he can make them presumptuous of mercie without serious Repentance He knoweth the truth of that of Augustine Tam sperando quam desperando pereunt homines and that despaire hath slain his thousands but presumption his ten thousands And euery deceitfull heart is like a deceiuing Prophet that cryeth Peace peace when sword and danger is the nearest For this purpose he vseth three maine arguments 1. Perswadeth the sinner his sins are not many nor great 2. But if they bee Christ hath dyed for the sins of the world 3. God is so mercifull as hee will not condemne them for them 1. It is a wonder that a man looking vpon his sins should presume but that such must be giuen vp to strong delusions to beleeue lyes that will not receiue the truth in the loue of it and lye vnder that heauie stroak of Gods iustice to bee giuen vp to the waies of his owne heart which is to wander in the paths of death But against this Temptation know that there is not a more certaine propertie of a wicked man to know himselfe by than by allowing himselfe in the lessening and mincing of his sinne for it is an issue of the loue of sin that will not bee warned of the deceitfulnesse neither of sin nor of his own heart 1. Here is a man wofully deluded by the Diuell who hath turned the wrong end of the prospectiue to his eye wherin things as huge as mountaines castles seeme as small as mole-hils And is it not iust seeing he will not beleeue God who telleth him that the least sin separateth and is a partition wall betweene God and him maketh him the child of wrath shutteth heauen openeth hell killeth soule and bodie What perswasion could make this man beleeue that a stab at heart would not kil him because a small pricke 2 A man is befooled by himselfe who neither knoweth Gods waies nor desireth to know them but entertaineth wilfull obiections against the meanes of knowledge and couereth himselfe with questions whether his sins be sinnes You haue not yet proued saith hee my vsury to bee sin nor fashions of apparrell to be sin nor drinking healths to excesse and inflammation to be sin nor to doe this and that on the Sabboth in ciuilitie to bee sinne all this while the sinne is kept close and warme and is none of the greatest because they are not resolued But are not these of the number of those of whom Peter
speaketh they are willingly ignorant yea wilfully ignorant as those that will not bee ruled and guided by their teachers affraid to be resolued As the beggars that will not haue their soares cured because they are a couer for their ease and idleness and now and then get many a penny by them and are affraid of none so much as the Surgeon Thus hee sends among Salomons simples that are friends of sinne but enemies to their own soules 3. Here is a man branded with an high wickednesse by the spirit of God Psal. 36.1 2. Wickednesse saith to the wicked man there is no feare of God before his eyes for he blesseth and flattereth himselfe in his sinne euen while his owne heart findeth his wickednesse There is no grace Loue would not displease a friend in the least discourtesie So the loue of God A chast wife will rule her selfe not to show the least looke or behauiour to offend her husband Holinesse would abhorre all sinne repentance would feare all euen the least CAP. 22. Le ts of presumption in that Christ dyed for all men THe second Obiection to bring men to presumption vrged by Sathan is this But Christ dyed for all men and if thy sins be forgiuen in him what needeth all this ado as if thou wouldest satisfie againe for that which Christ hath once satisfied If Christ haue redeemed all then thou art safe if he haue redeemed but some bee as carefull as thou canst thou canst neuer bee assured that thou art of that number and therefore howsoeuer thou mayest enioy thy sin Ans Christs precious bloud the price of redemption was for the vertue and value of it for the sins of the whole world and euery person but neither in the purpose of God nor in the will and intention of our blessed Sauiour nor in the spirituall application of it by liuely faith is it effectuall to all and euery one neither are all vniuersally redeemed by it 1. The Scripture meaneth by all not euery particular but many Matth. 26. This is the bloud shed for many for remission of sins Matth. 20 28. The sonne of man came to giue his life a ransome for many Isay 52.11 My righteous seruant shall iustifie many Luke 2.34 Hee is for the rising and fall of many in Israel 2. All is taken for all kindes not persons And this ground answereth a number of places alledged to the contrary Titus 2.11 The grace of God appeared bringing saluation to all men that is all kindes rankes and conditions of men euen seruants as well as masters vnto whom and for whose comfort he directed his spirit Heb. 2.9 Christ tasted death for all men that is for all kinds of men not all particulars Rom. 11.32 that he might haue mercie on all that is as God shut vp all vnder vnbeliefe aswel Iewes as Gentiles so hee will haue mercie on all aswell Iewes as Gentiles that neither Iew nor Gentile should bee saued but by mercy The word all cannot be taken collectiue but distributiue Vt quosdam ax illis omnibus saluaret Dionysius Carthus So 1. Tim. 2.6 2. There is an all or vniuersalitie of the elect Esay 53.6 The Lord hath layd on him the iniquitie of vs all that is beleeuers in the Mesiah the Prophet including himselfe in their number And as there is a world of reprobates for whom Christ prayeth not Iohn 17.9 so there is Mundu◠è mundo electus saith Augustine for whom Christ is the propitiation 1 Iohn 2.2 He is the propitiation for our sins Ob. Yea and of the whole word Ans. 1. Of the whole world of beleeuers 2. of the whole world in generall in respect of sufficiencie price and vertue of his death but not in respect of efficacie which is hindered by the infidelitie of the wicked Thus the vniuersall particle includeth not vnbeleeuers impenitent contemners and enemies of Christ. For howsoeuer 1. Christ dyed for all in respect of the sufficiencie of the price the vertue of his death being infinite in himselfe and sufficient for all that by faith can apprehend it and the preaching and publishing of it appertaineth to all yet in respect of the fruit and application it belongeth onely to the faithfull because this remedy is propounded vnto all vpon condition of faith which condition onely the beleeuer performes Ioh. 3.16 God so loued the world that whoseuer beleeueth in him c. Whosoeuer fayle in this condition neuer tast any benefit by the death of Christ and what were I better if I had a plaister neuer so sufficient for my wound if I apply it not to the â—ure as no vnbeleeuer doth 2 The Scripture speaketh of some whom Christ neuer knew Math. 7. therefore there are some whom he dyed not for for he will know them whom hee will dye for there are some whom he will not pray for will he dye for those whom he will not pray for 3 The Scripture plainely distinguisheth the persons for whom Christ dyed from such as neuer shall haue benefit by his death 1 He gaue his life for the Church Ephes. 5.25 that is that part of the world that is washed and sanctified through the word he dyed for those that part from their sinnes not those that will hold on a course in them he dyed for his people his name is IESVS for hee shall saue his people from their sins implying there is a people that are not his for whom he dyeth not a people that are strangers and aliens from the Common-wealth of Israel I must therefore be one of those I must dwell in Sion the true Church of those that dwell there is said their sinnes shall be forgiuen 2 He dyed onely for his sheepe Ioh. 10.15 not for the goates who be they those that heare his voâ—ce that follow him in obedience that heare not the voyce of a stranger nor the voice of the tempting seducer to draw him aside from following the true shepheard 3 Hee dyed onely for his friends Ioh. 15.13 not for the wicked for enemies that say we will not haue this man to raigne ouer vs. Obiect He dyed also for his enemies Rom. 5.10 Answ. Those for whom Christ dyed were enemies in their nature corrupt constitution but now are friends by grace recoÌ„ciliatioÌ„ Obiect But Christ dyed for Reprobates for they were sanctified by the bloud of Christ Heb. 10.29 Answ. Sanctification by the bloud of Christ is either externall or internall the former is onely in outward profession of Faith and participation of Word and Sacraments and so these Apostates were sanctified â—d est seuered from the Iewes and Pagans in profession But they were neuer inwardly sanctified nor the bloud of Christ neuer purified their hearts 2 The Apostle speaketh of these Apostates as they were in the iudgement of charity reputed of men who holdeth all them sanctified that consent to the doctrine of faith but not that they were so in the iudgement of certainty before God for they were neuer of the
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
a good reason where the losse is incomparable 2 If this day be so soone to morrow may be too late the Commandement is to seeke the Lord while hee may be found implying that he who may bee found to day will not perhaps to morrow Feare therefore the iust reuenge of GOD who if thou deny him to day may iustly deny thee to morrow See we not many that would not Repent young that cannot repent old Gods iustice being now deafe at those who were deafe at his mercy he knocked and they would not heare and they shall cry and knock and he will not heare Prou. 1. Esau reiecteth the blessing while he may haue it and after would haue it and cannot get it though he howle after it Obiect But did not the penitent theefe repent at last and why not I Answ. 1. Thou bringest an example without a promise of God bring me a promise that thou shalt repent at last or thou promisest thy selfe that which God promiseth not If he promise mercy if thou repent at last he promiseth not the mercy to repent at last 2 Thou bringest an instance which was a worke of wonder and euery way extraordinary and miraculous wherein Christ pleased to honour the ignominy of the Crosse and to manifest his glory and power in his lowest abasement and therefore is set among those wonderfull works of God raysing the dead earthquake darkning of the Sun c. And therefore thou maiest as well exspect a second crucifying of Christ and the darkning of the Sun and raising of dead bodies out of their graues as such a conuersion 3 Thou bringest but one instance without a second and of one particular wouldst make a generall and from an extraordinary draw an ordinary direction whereas thou hast infinite millions of instances that haue dyed as wickedly as they liued Sometimes a Prince pardoneth a malefactor on the Gallowes but shall euery malefactor trust to that Our Lord Iesus now entring into his Kingdome pardoneth a great offender as Princes in their coronation should any therefore imbolden himselfe to the like offence as if any should goe and commit a robbery in hope there may be a Coronation betweene the fact and his execution 4 Thou bringest an instance which will not hold in thy case 1 The theefe he did not desperately and wittingly deferre his Repentance nor thrust off the remedy till the last moment for then in likelihood it had neuer beene offered but thou dost 2 He was saued without all meanes he had neuer heard of Christ nor Religion before and therefore did not refuse them for if he had saith Augustine it is like he had not beene last among the Apostles in number who was before them all in the Kingdome But thou reiecteâ—â— the meanes despisest the voice and wilt not come in to Christ his conuersion was vpon the first opportunity and canst thou wrest it to slippe all opportunities 3 He was not saued at the instant without expression of sauing faith sound loue of God of men care of his owne soule confession of his sinnes and a rare confession of Christ in that instant when all the world forsooke him yea euen all the Disciples fled from him But thou lookest at the end ouer-leaping all the meanes and thou not for the loue of God but feare of hell nor for hatred of sinne but auoiding punishment meanest at last to dissemble a Repentance Was this the case of the happy theefe Obiect â—ut was not hee that was hyred at the eleuenth houre as well allowed and rewarded with the same penny as he that came into the work at the third Ans. 1. Thou that meanest to repent at the eleuenth houre how knowest thou thou shalt come to the eleuenth houre what if thou beest cut off at the fourth sixth or eighth 2. The Scope of the Parable only teacheth that men that are later called and haue the meanes later than others may be saued as well as others and is not to be stretched beyond So as an olde man that hath long wanted the meanes may now in the means comfortably lay hold of saluation 3. Yet the Parable fully answereth the Obiection seeing those that were hired at the eleuenth houre came in so soone as any came to hire them and will not iustifie their presumption that being called in the third houre will not come in till the eleuenth Others thinke it too late to repent I haue lost my time and tide and haue put off my Repentance so long that my sinnes are risen to an infinite multitude and an vnconquerable strength I may now striue and neuer the nearer Ans. 1. To stay long maketh Repentance more difficult but not desperate As to goe far out of a mans way maketh him more labour in returning but proueth it not impossible 2. The time of Repentance for hope and possibilitie is the whole time of thy life that is the day wherein thou must worke Iohn 9. As Mannah for possibilitie was to bee gathered any of the sixe daies that was a type of Christ and they found it that went out to seeke it in the sixt day as in the first 3. The more time thou hast lost the more hast thou neede to bestir thee in redeeming the residue and in sparing at the bottome And the stronger thy sinne is grown by continuance the more hast thou need to take it in hand to weaken it vnlesse thou thinkest it will weaken with age and grow feeble of it selfe But the body of sinne is vnlike the body of the sinner this groweth old and weak with age but that by age groweth stronger as leauen the older the stronger and sowrer 4. If thou comest against the huge army of thy sins in thine owne strength thou art too weake for the least but come in the strength of God He can easily make an Aethiopian white and him that is accustomed to euill he can soften the hardest hearts and shake the rocks he can adde strength to the feeble and make thee daily so much the stronger as thou findest the washing weakning of thy sin CAP. 29. Of the meanes of Repentance and first in respect of sin HAuing spent much time and labour in setting downe 1. The rules to direct vs in the practice of Repentance and 2. The lets and hinderances of it which we haue remoued now 3. Wee are to proceed in the third Generall propounded namely To point out the principall meanes which euery one must carefully make vse of who meane to goe through the comfortable dispatch of this so waighty and vrgent a duty The chiefe meanes may bee ranked vnder fiue heads 1. In respect of sin 2. of God 3. of Christ 4. of our selues 5. of others Wisedome to all great ends aduiseth of meanes 1. In respect of sinne there must bee a serious humiliation which the Apostle calleth godly sorrow which bringeth Repentance neuer to bee repented of For 1. A proud person puffed vp as a bladder with selfe conceit or
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
of When Christ commanded the Deuill out of the man he said Come out and go into him no more And the same power he putteth forth in commanding out these Legions of lusts and deuils lurking in our thickets once cast out they come in no more to rule and raigne the same word casteth and keepeth them out 2. In euery true Repentance is a clearing ones selfe 2. Cor. 7. And with all true humiliation goeth reformation for repentance is not a vow and purpose for hereafter only but a present act and endeauour 3. In euery one that must find mercy there must go with confession forsaking of sin Neither can a penitent man say I was a lyar swearer drunkard and so am still for though sin be still in him he is not in sinne and though flesh be in him he is not in the flesh So as howsoeuer he that hath confessed his sin once and againe but continueth in it may thinke himselfe well eased yet is it no otherwise than when a drunkard hath eased himselfe by casting that he may drinke more You shall heare a swearer take himselfe in his sinne and say God forgiue me now I sweare and yet swear as fast still as his tongue can turn out oathes Others forced to a kinde of Repentance passe many promises and vowes and confessions are made but after returne as a swine to the wallowing and an horse to the smell of his dung Here was no Repentance but a forced hypocrisie 6. In all this worke of Repentance he differenceth himselfe from the hypocrite in his strife and resistance of sin 1. In that he setteth himselfe against sinne vniuersally 2. sincerely 1. Hee is set by grace against all sin because all is contrary to grace as 1. his own sins As Paul Rom. 7. I hate that which I doe as a man feareth and slieth most the danger that is nearest him And of these 1. his smallest sins Dauid the cutting off Sauls lap he thinketh none of them gnats or mites which GODS Law taketh order against for which either Christ must dye or himselfe eternally The wicked man can startle at great and outragious euils murther adulterie drunkennes but the godly repent of those which the world count no sins as vnprofitablenes vnder the ministerie of the Word profanation of the Sabbath petty oaths rash anger And whereas the wicked man thinketh is thoughts free the weakest Christian repenting repeateth the wandrings and disorder of his very thoughts 2. His own most secret sins knowing that none are secret in respect of God with whom he hath to deale and that the more familiar any sin is it is so much the more dangerous 3. His fat profitable delightfull and most necessary sins he spareth no Agag no fâ—tlings 〈◊〉 cutteth off hands plucketh 〈◊〉 eyes that is lusts which 〈◊〉 as neare and necessary Zacheus casteth away his most gainefull sins presently 2. Because true hatred is of kindes and true zeale is as fire which will fasten on any fewell that commeth in the way of it therefore a true penitent hateth and resisteth other mens sins If he can hee will hinder them if he cannot do that he can and wil grieue and mourn for them So Dauids eyes gusht out with riuers of teares because men kept not the Word Ieremie wished his head a fountaine of teares And Lots righteous soule was vexed to heare and see the vncleane conuersation of the Sodomites But wicked men are so far from repenting for other mens sins that they cannot repent their owne 2. He dealeth against all sin sincerely as Hypocrites cannot which appeareth thus 1. A godly man reneweth his Repentance often But when daily In the time of his peace when all things go well with with him when the world laugheth on him and at him for it The Hypocrite neuer or seldome thinketh on Repentance but when Gods hand is vpon him when he is bound on his bed and can intend no other businesse then call for the Minister whom in all his health and life he wronged and scorned Thus the Hypocrites howle on their beds saith Hosea but were his grace true he would haue done it in prosperitie 2. Godly men going seriously about the worke repent of particular sins Dauid cryeth out of blood Peter of his deniall Paul sayth I was c. But Hypocrits repent in the grosse and lumpe and would faine deceiue GOD and themselues by hiding themselues in generals God be mercifull vnto vs we are all sinners and cannot be saints I haue bin deceiued as others haue been yet I am not the greatest sinner And thus slubbereth ouer the businesse 3. True Repentance will easily passe by an offence against himselfe but not easily passe ouer a sin against God Moses in his owne cause the meekest of men in Gods cause the most fiery and zealous But an Hypocrite can earnestly hate and reuenge an iniurie to him but in iniurie and wrong to God can be calme enough because Gods name glory is nothing so deare to him as his own 4. The sinceritie of godly Repentance will euer appeare in the healing of that errour Dan 4.24 and vndoing what is ill done It will neuer be without restitution of that which is wickedly gotten or wrongfully held from the right owner Sound Repentance will goe through stitch with restitution Hast thou gotten so many hundreths by swearing lying breaking the Sabbaoth hast thou gotten so many thousands by cruelty and vsury hast thou gotten so many pounds by robbing God and his Minister by vniust and malitious detaining Gods part wilt thou or darest thou goe on and not thinke of Repentance or dost thou thinke of Repentance and not of Restitution Here is no healing of the error the wound in thy soule bleedeth fresh and without timely Repentance will doe so vnto death 5 The sincerity of true Repentance appeareth in the godly in the speedy and seasonable apprehension of the offers of grace in the meanes Psal. 119. I made hast and delaied not Worldly men are for fastening on the world there are their affections desires indeauours the world hath ingrossed their thoughts time and the more water goeth through one pipe the lesse goeth into another but as ready to breake they deale in heauenly things put off and are taking order for three or sixe moneths and then proue as insufficient and insoluent as before Ambrose saith If I would offer thee gold to day thou wouldest not say I will come to morrow but God offereth grace thou canst finde no time to take it CAP. 35. Markes of Repentance in respect God 2 THe soule truely penitent looking towards God will bewray it selfe in the constant expression of three most gracious affections mixt wreathed together all which waite inseparably on sound Repentance as light and heat on fire both which necessarily argue the presence of fire The first is loue of God the second feare of God the third desire or prayer The first is a vehement and feruent loue of God
is not giuen vs to lift vp our selues aboue others but to humble vs in the sense of our imperfections in the sight of our own grace True grace causeth vs to glorifie God by them and for them but by no meanes to glory in them Obiect But I know many great euils in others which I praise God I finde not in my selfe I know others farre inferiour in knowledge wisedome watchfulnesse vnto my selfe may I for humility preiudice the truth may I giue false testimony or iudge vnrighteously to preferre a wicked person before my selfe Answ. 1. Charity reioyceth in the truth therefore the Apostle commanding to iudge better of euery man than our selues must be vnderstood with limitation first he writeth of men conuerted called before Saints and Brethren A man called may with prayse to God iudge his owne estate better before God than him that he knoweth is not yet called but of Brethren and Conuerts thou maist not preferre thy state before GOD aboue any of them Obiect But I see many euils and faults in him Answ. 1. Seest thou none in thy selfe 2 Thou seest his outside not what he is within towards God but thou seest thine owne inside and that none called can bee worse or so bad as thy selfe if all were knowne 3 Grace will teach thee to see euils in thy brother to couer them to cure them if thou canst and humble thy selfe for them 2 The Apostle speaketh not of gifts or qualities bestowed on men but of mens persons not before men but before God A man may in true iudgement esteeme his owne gifts being so better thaÌ„ an others The Apostle said not â—et euery man esteeme anothers gifts better but another mans person And a man may esteeme his person better than another mans place among men but not before God he may esteeme his owne person better 3 A man may in some particular action hold himselfe more iust and innocent than another before God and man as Dauid was more innocent than Saul in that particular but if Dauid had esteemed Saul a better man before God than himselfe I suppose he had not sinned but walked according to charity which hopeth all and construeth all the best Obiect He had been deceiued Answ. Falli quidem posse peccari non posse He doth what he is commanded and sinneth not where he goeth not against certaine kinds 2 He is soft and gentle vnto others this grace putteth off fiercenesse and fury maketh the Lyon and Lambe dwell together Isay. 11.6 Hee seeketh to restore him that is fallen by the spirit of meeknesse considering himselfe Gal. 6. He considereth first how himselfe was once carnall and sold vnder sinne secondly how long it was and with what adoe he was drawne out of sinne thirdly what a while he was a babe in Christ weake foolish childish fourthly how often he hath fallen since in temptation fifthly how subiect he is to fall how hardly he standeth what weakenesse still breaketh out this maketh him meeke and soft to other weaklings and offenders Thus the grace of Christ affecteth the Christian as Christ himselfe who had experience of temptation to haue a fellow-feeling of infirmity in such as are tempted 3 The faults he espyeth in others he will condemne in himselfe if not in the act and habit which grace preserueth him from yet in the seeds and inclination or he will fall vpon some worse thing in himselfe which in his owne sense shall cast him farre below them Master Bradford seldome saw any man fall into sinne or misery but vsed to say Lord be mercifull A good heart hath so much to doe at home as it is not at leisure or list so much to iudge or condemne others as himselfe 4 He will doe his best to draw others out of sinne Hos. 6.1 Come let vs returne vnto the Lord. Acts 26.29 Would God not thou onely but all that heare me this day were altogether as I am excepting my bands The theefe on the Crosse in that straight time bewrayed the soundnesse of Repentance by admonishing his fellow railing on Christ to win him Fearest not thou c. 1 The Commandement is generall Ezek. 18.4 Returne and cause others to returne 2 Grace is as fire spreading and catching Mal. 3.16 Then spake euery one that feared God to his neighbour by admonitioÌ„ counsell 3 The spirit of grace and compassion will pull men out of the fire Iude 22. and draw them out of the danger 4 Well he knoweth how by his sinnes and bad example hee hath drawne others from God and now will manifest Repentance by drawing others with himselfe vnto God Dost thou seeke by exhortation aduice admonition perswasion by the spirit of meekenesse to turne them right that are gone astray Here is an argument thou hast beene humbled for thy own sin and misery thou declarest thy Repentance by thy care of other mens soules But a carelesse disposition towards others thou troublest not thy selfe with sins of others as not concerning thee argueth a carelesse disposition within thy self Especially 1. The Magistrate must reclaime or restraine euill doers preuent and hinder the sins of others else lye vnder the guilt of others sins 2. The Minister must set himselfe to win soules to saue others with himselfe Peter conuerted must strengthen the Brethren The Seruant must resemble Christ who not onely mourned ouer Ierusalem but warned Ierusalem that their habitation should be desolate 3. The Master of a family must haue care to bring all the family to the knowledge of God to reforme his house Iob 12.23 He that putteth sin away in himself putteth iniquitie from his Tabernacle and will not abide to dwell where sin dwelleth vnreformed CAP. 37. Signes of Repentance in respect of ones selfe 4. THe conuerted person will discouer the truth of his Repentance in sundry practices concerning himselfe 1. He iudgeth himselfe and will set vp a throne of iudgement in his soule and proceede iudicially and vnpartially against himselfe as in ordinary forme of triall of Malefactors 1. The practice wee haue in the Church Ezek. 36.31 when the Lord hath renewed his couenant with his people and bestowed new hearts vpon them and put his spirit within them and deliuered them from their filthinesse then shall they remember their wicked wayes iudge themselues worthy to bee destroyed for their iniquities 2. The fruit and vse of this selfe iudging is 1. To auoyde the Lords iudging of vs. 1. Cor. 11.31 If wee would iudge our selues c. 2. To cleare the Lord in iudging vs whatsoeuer hee bring vpon vs for our sins Psal. 51.4 That thou mayst bee cleare when thou iudgest And wee conclude with the poore Theefe Wee are righteously here 3. The manner of processe in iudging himselfe is in these things 1. He will as a Iudge arraign himselfe before Gods iudgment seate and summon himselfe before the great Iudge and with Noah is strucke with a reuerent feare and trembling in sense of the iudgement
and yet this is by Faith 2. He will indite and accuse himselfe hee will cast the first stone at himselfe hee will as a Iudge on the bench sift out and narrowly examine his sins in the most odious circumstances of them This is the searching and fanning of our selues and finding out what wee haue done Zeph. 2.1 Search your selues Search oh Nation not worthy to be beloued But who must do it Verse 3. Seek the Lord in this manner all the meeke of the earth which haue wrought his iudgement Euen such as haue repented must thus search and fan themselues the Church Lam. 3.40 Let vs try our waies that is lay our liues to GODS law sift the secret corners of our hearts as the Marriners in the tempest would find out by lot for whose sake the storme was The Church conuerted hath not done with the Law but maketh vse of it for further conuiction and humiliation Now where is the man that doth thus narrowly and vnpartially sift himselfe as the Kings Attourney sifteth out and aggrauateth euery circumstance of the crime and fact of the Traytor at the Bar to make it as odious and hatefull as may bee Wee may complaine as Ieremie No man smiteth vpon his thigh no man saith What haue I done Many a man like a desperate Bankrupt is affraid to looke on his reckonings and goeth on till he be clapt vp in prison 3. Hee will confesse against himselfe and plead guilty This is the Couenant He that confesseth and forsaketh his sin shall finde mercy Pro. 28.13 The hardned heart Ier. 2.35 saith Because I am guiltlesse surely his wrath shall turne from me but the answer is Behold I will enter into iudgement with thee because thou sayest I haue not sinned This is a speciall end why God maketh his own sicke in smiting them yea maketh their flesh to faile and their bones to clatter in the skin and draw them neare to the graue and their life to the Buryers and then looketh on a man and if he say I haue sinned and peruerted right and it did not profit mee then will he deliuer his soule from the pit and his life shall see the light Iob 32.27 Nay not only a Rebell yet vnconuerted shal be brought to this but Dauid himselfe by his broken bones and drying vp his moisture shall roare all day long vnder the heauy hand of God so long as hee will keepe close his sin He must resolue â—o confesse and the Lord will râ—mit the iniquitie of his sin 2. Sam. 12.13 Now this confession is of speciall sins it summeth not vp all in a word nor is in the mouth only but in the heart nor without faith apprehending mercy nor without affection but proceedeth out of hatred of sin not without purpose of change and reformation 4. He will read the sentence of death and condemnation against himselfe and abhor himselfe in dust and ashes as Iob 42. He is now a dead man in Law condemned by the sentence of the Law as a dead man the world hath cast him off hee is no longer of the world 5. Hee pleadeth now for pardon and seeketh for mercy as a condemned person would sue for life euen as Benhadads seruants came with ropes about their necks and most submissiuely sued for their liues 2. He reneweth himselfe daily and is changed into another man 1. His person is changed of a childe of hell and darknes he is become a son of God a son of the light of a sty and habitation of foule lusts and spirits he is become the habitation of the liuing God 2. Cor. 6.16 2. His powers and parts are changed For 1. Hee is renewed in the spirit of his minde that now in the inner man he serueth the Law of God holdeth strife against the Law of the members Time was when hee regarded wickednesse in his heart his wil was set vpon euil works but now he knoweth if hee should do so God would not hear him Psal. 66.18 In all the faculties of his soule there is an embracing of righteousnesse 2. His outward members are now weapons of righteousnesse ready seruants for grace As his heart and will are bended towards God so his tongue and hand are quicke instruments to expresse the grace that is within 3. His motions and actions are happily changed He reuerseth all that hitherto hee hath done he condemneth for nought all that is done before grace he pulleth downe all old ruines and setteth vp a new frame vpon a new foundation and leaueth not a stone vpon a stone that was before And indeed there can be no lesse in true Repentance than a departure from euill and an accesse vnto good Saul conuerted will build vp as fast as euer hee plucked downe and preach as zealously as euer he persecuted 4. A great and remarkeable change is in his whole estate and condition The change of all other in nature most sensible is the change from life to death the same is here from the life of sin to the death of sin And is not this sensible 2. What an happy and miraculous change is that from death to life as in the raysing of Lazarus and of our bodies at the last Such is this happy change of the first Resurrection My sonne was dead saith the Father of the Prodigall but is aliue Ephes. 2. Yee that were dead in sins hath he quickned Blessed and happy are they that haue part in the first Resurrection Reuel 20.5 that is of soules not of bodies vnto grace not vnto glorie 3. What a remarkeable and blessed change is that after the resurrection to ascend into heauen and fit with Iesus Christ But such a change is here for the Beleeuer is not onely risen with Christ but ascended already and sitteth now in heauenly places with him We goe vp now after the Lord in cogitation and conuersation and by faith and hope actually sit in our head in heauenly places for looke what is the happy state of the head is also the condition of the members and faith maketh things absent to be present Oh then neuer be at rest till thou findest this happy change in thee which is as euident as the shine of the sunne to all eyes being awakened so full of miracles making the blind to see the dumbe to speake the deafe to heare yea the dead to rise to ascend and sit with Christ. 3 He strengtheneth himselfe against the assaults of sinnes and lusts for time to come 1. Ioh. 5.18 He that is born of God keepeth himselfe 1. Ioh. 3.3 He that hath this hope c. 1 With watchfulnesse against sinne and here first he casteth a most vigilant eye vpon those sins to which he hath beene most inclinable and which haue bred him most smart And 2 Knowing that nemo diu tutus periculo proximus he watcheth against occasions meanes and first motions to sin to auoid them Sure he is that an assaulted City cannot long hold out but by most carefull
remoue the crosse wee must remoue sinne remoue the cause the effect will cease a folly it is to thinke that fire will dye of it selfe while it lurketh in matter combustible no more can the fire of Gods wrath kindled in such seuerity secondly no Repentance no remission no forsaking of sinne no forgiuenesse of sin God can powre none of his mercy into thee till thou by conuersion become a vessell of mercy and therfore let me perswade â—s Ezek. 18.30 Returne and cause others to returne from all iniquities if you would not haue iniquity to be your destruction No waters but of Repentance can quench the fire of wrath kindled no other fountaine is opened to Ierusalem for sinne Zach. 12.1 CAP. 39. Motiues to Repentance in regard of God THe second Motiue If we looke towards GOD wee want no incitements to Repentance as 1 Without Repentance wee haue nothing to doe with God no fellowship no society two cannot walke together vnlesse they be friends without Repentance we are without God as rebels gone out in rebellion against their Prince and country 1. Ioh. 3.6 Whosoeuer sinneth hath not seene God nor knoweth him Ephes. 2.12 Of all naturall men it is said that they are aliens and strangers without Christ without hope without God in the world Onely by Repentance we are gathered into God againe An impenitent person is in no other request with GOD than an Heathen or Atheist 2 In God wee may behold a strict iustice and vnauoidable Let a world of sinners combine against God it shall bee washed away with waters of wrath that would not wash themselues in the teares and waters of Repentance Let a world of Angels sinne against God those mighty and glorious creatures cannot make their party good against this iustice but shall bee cast into perpetuall chaines of blacke darkenesse Let Ionah a godly man sinne against God and runne another way neither shall the ship nor the Mariners skill nor toyle saue him from the tempest Oh then shall I goe on in sin to dare this iustice shall I by an heart hardened not knowing Repentance heape vp wrath against the day of wrath Did not I obserue the Angell powring out vials of wrath on them that repented not of their workes Reuel 16.11 Hath not this iustice appointed a day wherein he will iudge the world by Iesus Christ and should not this admonish me to hasten my Repentance Acts 17.30 3 In God we behold an ocean of mercies which mercies of God should leade vs to Repentance Rom. 2 4. and shall we let them lye by vs as things we make no vse of whereas euery mercy should be a Sermon of Repentance But let vs see how this mercy inuiteth vs. 1 He hath proclaimed himselfe mercifull gracious one that repenteth him of our euill that we should repent of our owne ready to forgiue nay comming out to meet vs vpon our returne as the Father of the Prodigall one that wooâ—th and seeketh and calleth vs Turne yee turne ye why will yee dye 2. His mercie hath made many mercifull promises but only to the repenting sinner are they made and made good And indeed God neither can nor wil be mercifull to any but penitent sinners While thy rebellions increase how can I be mercifull vnto thee how can I spare thee for these things Ier. 5.7 And for his will Deut. 29.20 God will not bee mercifull to such a man Wouldst thou feed sauourly vpon the promises of this life or a better thou must season them all with the sharpe sauce of Repentance and godly sorrow to which they are all inteyled Only on condition thou turn to the Almighty thou shalt bee built vp and lay vp gold as dust Iob 22.23 If thou cease to doe euill and learne to do well thou shalt haue thy sins washed and eate the good things of the land Esay 1. 3. This mercy repelleth no penitent sinner but receiueth the greatest sinners vpon return Esay 1.18 Wash you cleanse you then if your sins were red as scarlet they shall be white as snow No sins can foyle this mercie The poor penitent Theefe was not despised nor the poor Woman called a great sinner when she powred teares vpon Christ hee condemned not the poore Woman deprehended in the act of adulterie standing penitently before him nor reiected the Disciple that denied and reiected him nor the Persecutor of the Disciples the Oppresâ—or of the Church but receiuâ—d him to mercie 1. Tim. 1.13 〈◊〉 will hee shut the doore to thee repenting that opened it to these 4. Sinnes against mercy cast the sinner into seueritie of iustice sins against the remedie bring miseries remedilesse Oh that we were wise to say Shall I sin against such mercy hath the Lord done me all this good in my soule body in my selfe and mine in outward mercies and inward for this life and a better that I should repay him euill for good loade him with daily sins for lading me with blessings daily Why haue not we the vnderstanding of men in vs to conceiue that our mercy to our sins preuenteth Gods mercy to our soules shall a seruant the kinder the Master is be so much the more carelesse to prouoke him Did Ioseph reason so Would we brooke it at our seruants hand Will God at ours A graciouâ— heart will conclude as Psal. 130.4 Mercy is with thee that thou mayest bee feared Let me by these mercies of God beseech you to giue vp your selues vnto him 4. Looke vpon God in all his ordinances wherein are offers of greatest mercie and sanctified as blessed meanes of attaining the whole grace reuealed by the Gospell without Repentance they are not onely vnprofitable but most hurtfull yea and damnable The Word which I speak saith Christ shall iudge you at the last day speaking to the impenitent Iewes The sweet tydings of the Gospell are a sauour of death to this man The word will take hold on the impenitent person one time or other Zach. 1.4 The Sacraments doe him no good but mischiefe that by impenitencie casteth poyson into the Lords cup. 1. Cor. 11.26 He eateth and drinketh his owne damnation euen the Lords table is a snare to a wicked man The guest that came into the Supper without the wedding garment heard the dolefull sentence Take him binde him hand and foot c. His prayers are abominable so long as he turneth his eare from hearing the Law Prov. 18. Psal 66. If I regard wickedness in my heart God will not heare my prayer Isay 1.15 When you stretch your hands I will hide mine eyes from you and though you make many prayers I will not heare for your hands are full of blood Neuer say Lord Lord if thou doe not his Commandement His whole profession is hatefull Psal. 50. What hast thou to do to take my word in thy mouth hatest to be reformed 5. Looke vpon God in the throne of his glory who would not enioy the glory of God in heauen who professeth
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