not that hee will to heauen with the formost but no repentance no heauen no other gate of heauen nor passage but by Repentance Men are well pleased so long as wee speake of heauen happinesse saluation eternall life but when we speake of repentance it is an hard saying an vnpleasing doctrine a duety which will not down If they could get to heauen by any thing else than by leauing their sins were it thousands of Rams or ten thousand Riuers of oyle if by giuing their first borne or fruits of body for the sin of their soules these they would exchange but to mortifie lusts that the hypocrite cannot yeeld But 1. Thou must come to heauen by no meanes but GODS owne 2. There is but one way and that a narrow and straight way of Repentance and to dreame of heauen without Repentance is to dreame to passe ouer a deep and broad Riuer without bridge or barge Thou mayst poast and wander vp and down and tyre thy selfe in coasting euery way to auoyde the stoninesse roughnesse and straightnesse of the way but if thou meanest to come to thy iournies end thou must passe this narrow lane and there is no way in the world to shift it CAP. 40. Motiues to Repentance in respect of Christ. THe third Motiue in respect of Christ in whom we see 1. Surpassing loue aboue the loue of women hee loued vs better than himselfe than his life when we were no better than rebels and enemies Shall I loue my sinne better than him who loued my soule better than his own life Oh let this coard of loue draw vs to Repentance He came to call sinners to Repentance 2. Looke vpon his bitter passion and therein see the merit and desert of the least sin for which God must shed his blood and pay the greatest price that heauen or earth contained Consider the end of his suffering Hee dyed that sin might dye in me and shall I put life in it againe and frustrate the death of Christ The fountaine was opened in his side and streames of blood issued out that my soule should be cleansed from the filthinesse of sin and shall I wallow in the puddle still Consider that Christ was crucified for none in whom sin is not crucified None haue part in his death but such as are dead to sin none haue the benefit of his death but such as feele the vertue of it in themselues Isay 59.20 Hee is a Redeemer of none but such as turne from transgression in Iacob Consider in whomsoeuer there is sound application of Christs death there is a similitude of his death As he dyed for sin so here is a dying vnto sin Rom. 6.5 Wee are grafted with him to the similitude of his death As Christs body was nayled to the Crosse so must wee nayle our sins to his Crosse. As his body and strength was infeebled and weakned vpon the Crosse till he dyed so must our body of sin bee daily weakned and subdued till it be wholly dead in vs. As Christ spared no part of himselfe but gaue himselfe wholly in all parts and members to death for vs so must we not spare any sin or lust but put them all to paine mortifying one as well as another And as Christ after death was raysed to life and dyed no more so wee hauing dyed to sinne by mortification must rise againe by daily renewing our Repentance neuer to returne vnder the power of sin and death any more This is the similitude of CHRIST'S death 3. Looke vpon Christ as our head and there is no member of that head but the true penitent he admits no rotten or stinking member 2. Cor. 5.17 If any man be in Christ he is a new creature Truth of Christianitie is discerned by truth of Repentance Without faith vnfained is no vnion with Christ and all that faith is fained and false which worketh not in Repentance This grace discerneth vs from hypocrites and wicked men CAP. 41. Motiues to Repentance from ones selfe THe fourth Motiue to Repentance may be drawne from thy selfe And here looke on thy person and thy selfe both whole and parts will call on thy selfe to hasten thy Repentance 1. Thy soule Was it redeemed with gold siluer or any corruptible thing or rather with the precious bloud of Iesus Christ and wilt thou basely sell it again for gold or siluer or corruptible things or any sinfull pleasure will the winning of the whole world recompence the losse of thy soule 2. Thy bodie is or should be a Temple of the holy Ghost else art thou none of Christs and wilt thou prophane thy body with filthy sins and lusts to vexe the spirit and make him weary of his lodging Is it nothing to prophane a Temple to turne it into a Tap-house by drunkennesse into a stewes by vncleanenesse Is it nothing to make thy fathers house a den of theeues by vniustice falshood 3 Thy selfe was a slaue and vassall of Satan and sinne and set free by Iesus Christ wilt thou runne into bondage againe Art thou now a Christian then thou art in vnion with Christ the Spouse of Christ and wilt thou behaue thy selfe as a strumpet and be led away with euery alluring harlot to the dishonour and high displeasure of so louing a husband 2 Cast thine eyes vpon thy sinnes and see it high time by Repentance to renounce them As 1 How hatefull euery sinne is to God as for which he abhorreth his most excellent creatures Angels and men nay so perfectly hated by God as hee could not chuse but punish it in his deare Sonne while he sustained our persons and bare our sins 2 What an extreame folly sinne is who but a foole hauing light sight and reason would walke vpon rockes and quick-sands and bolt on into pits and ponds being warned of the danger for all these cannot threaten such danger to the body as sinne doth to the soule Who but a foole being warned that theeues and murtherers lye in such a way and such and such they haue robbed slaine and that they lye in waite for himselfe and if he goe on hee cannot auoid present death yet will be bold and foole-hardy to goe on after such warning But thy sinnes are so many theeues and robbers that lye in wait to destroy thee and if thou goest on in that way thou canst not auoid euerlasting perdition Who but a mad man would stirre vp the wrath of the King against him and run daily into the lurch of the Law as the sinner doth who maketh God his enemy stirreth vp a Lyon against himselfe maketh the Law of God but a cobweb as if no execution waited the transgressor What a folly is it to offend and not seeke to satisfie nay a frenzie farre beyond that for a traytor going to execution and hauing a pardon brought him for accepting scorneth the pardon breaketh the seales tramples the writing reuiles the Prince the messenger and iustifieth his treasonable practices still The
true Repentance there is a clearing of ones selfe 1. Cor. 7.11 in our rotten frame and building it will not leaue a stone vpon a stone 2. To finde mercy there must bee confessing and forsaking Pro 28. 3. The profession of euerie true penitent must bee that of Paul I was a blasphemer I was an oppressour but now God hath shewed mercy I am no such man now Now all this will not be done but by earnest endeauour slighting and slubbring of this businesse leaueth men in the suddes they were in before as Some dally with their sins and semble a repentance as men that ioyne doe a fight Perhaps they will this time of yeare come to confession and seeme very penitent and hauing confessed thinke themselues eased but it is as a drunkard by vomiting that hee may drinke more so these to go fresh to drinke in sin againe Some will sweare and curse and say God forgiue mee you make mee sweare and sweare as fast by and by again But these roots of sin remaine Some pressed by Gods hand force a Repentance and make many confessions and promises but after returne are as fresh to sin as a dogge to vomit or the horse to the smell of his dung Here is no parting with sinne Well may hee say I was a swearer drunkard a tippler an hater of God and so am I still for all my dissembling Repentance I was neuer other nor like to be 4. In this wise proceeding rest not in the rooting out of sin till thou seest the rooting and growth of the contrary grace for in all true Repentance is a change in the iudgement from errour to truth in the will from euill to good in the whole man from darknesse to light Thou canst show no Repentance if thou canst not show this change True Repentance maketh a man cleane contrary vnto himselfe and changeth him into a cleane other man His whole nature is changed from a corrupt and carnall into a spirituall nature In nature an Aethiopian cannot change his colour but grace changeth nature of a bramble he becometh a vine of a thorne a fig tree of a wilde a naturall oliue of a lyon a lambe of a dogge vnder boord a son sitting at table of a Saul a Paul He is changed in all his parts and members they were as swords and speares weapons of vnrighteousnesse and fiercenesse against God and good men now are turned into sythes and mattocks weapons of grace and instruments of common good in time of peace His whole course is changed of a louer of sin hee is be come a loather of sin and louer of grace of a receiuer and deceiuer it maketh Zacheus a restorer and charitable destributer Of one thirsting after the bloud of Saints it maketh Saul thirst now after their saluation Of a waster of the Lords talent it maketh him increase it Let not thy soule deceiue thee in thy Repentance except it haue brought thee thus farre to expresse the contrary grace Solomon could not satisfie himselfe with his Repentance of those fowle sins of lust till hee had written his booke of Repentance nor Augustine till hee had written his book of Retractations nor Cranmer till he had burned his vnworthy right hand Trust not thy Repentance for wantonnesse and vncleannesse vnlesse as the woman Luke 7. who had abused her eyes her haire and lippes to folly shee gaue her lippes to kisse his feete her eyes to wash them and her haire to dry them Thou must expresse Humility Modesty and Repentance in members most abused Dauid polluting his bed washeth it with teares Trust not thy Repentance for couetousnesse vsury briberie without restitution as Zacheus without expression of charitie mercifulnesse to the poore and without free and liberall dispensing to pious and godly vses Hath thine house been a profane house a gaming house an house of swearing riot and disorder thou hast not repented though these things bee left if thou hast not reformed it vnto a house of prayer Hast thou bin an enemie or no friend to Gods seruants and seruice thou hast not repented in putting off thy malice vnlesse thou hast put on louing affections and expressest loue aboue the former hatred Hast thou sinned in disgracing and reuiling the seruants of God and professors of the Gospell casting on them the comâ—mon termes of hypocrites puritans thou hast neuer repented if thou dost not iustifie and defend them and right them in their names and godly practices and so in all others sins True Repentance will not only vndoe what is ill done but will set vp with both hands what it hath plucked downe it will now see God haue his glorie and men their right I conclude with 1. Iohn 3.7 Let none deceiue you let none deceiue himselfe hee that doth righteousnesse is righteous as he is righteous CAP. 10. Concerning the time of Repentance both of 1. Possibilitie 2. Necessitie THe fourth rule of direction concerning the time of repentance for the time is either of 1. Possibilitie 2. Necessitie The time of Possibilitie is the whole time of this life and onely the time of this life Except ye repent while ye liue here ye shall perish eternally God giueth euery man a space to repent in as â—â—zabel Reu. 2.21 that is the space of this life and any time of this life the Lord may giue repentance 2. Tim. 2.25 waiting at any time Mat. 5.25 Agree in the way 2. After this life can bee no Repentance for these reasons 1. Because there is no faith that ceaseth The tree cut down no fruit can grow any more Repentance is a fruit of Faith 2 Because the acts parts of repentance are only for this life These are 1. Mortification godly sorrow Christian combatâ— 2. Renouation growth in grace strife to perfection All these are by death abolished no more teares fight no more imperfection no more molestation of sin but victory and perfection attained 3. After death is nothing but iudgement Heb 9.27 there is a resting from labour of repentance no more working no more washing no Purgatory no more oyle may be gotten after the doore is shut no more place for Repentance is to be found being at the waies end Repentance is the way of life This consideration calleth vs to the speedy vndertaking of Repentance euen while this fraile and vncertaine life lasteth for who hath a lease of his life but for so few yeares as Hezekiah Thou mayest dream of many yeares as the glutton did when that night his soule was taken and hee called a foole and so prooued Nature teacheth to take the time allotted for all other things the husbaÌ„dmaÌ„ to sow while seed-time lasteth to make Hay while the sunne shineth the Merchant to buy and trade while the Faire lasteth the Sea man to take time and wind which stayeth for no man the Smith to strike while the iron is hot the Souldier to fight while the battell continueth yea the very Storke and Crane and Swallow to
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
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
spirit of bondage and worldly sorrow a repentance to be repented of But if thou hatest sin because God hateth it and resoluest not to doe it for his sake as Ioseph all is well 2. It will follow that the lopping and cutting off of some sins is not Repentance vnlesse the roots bee stocked and grubbed vp for this is not a change but a restraining of washboughs that will come againe Thou abstainest from swearing but doest thou feare an oath Thou actest not sin but doest thou hate it and put it away 3. That conquering of sin is not alwaies reformation turning from sin for one sin may conquer another Sathan may be cast out by Beelzebub Ambition may conquer couetousnesse hypocrisie may ouer-master many sins but this is far from Repentance For by the feare of the Lord a good man departeth from euill I set the Lord euer in my sight that I should not sin against him When grace and Gods feare thus conquereth sin it is a good signe 4. Euery change and reformation is not Repentance vnlesse the whole man be changed The whole man must turn both inward and outward in both all faculties and parts But with this caution that this change in euery part is but in part and imperfect as the Ayre in the dawning is light in euery part but in part and as luke-warme water heat is in euery part with cold Reason 1. The Scripture calleth for a through change and sanctification in the soule body and spirit 1. Thes. 5.25 The whole man must turne from the power of Sathan unto God The whole man must be made of an old a new man Ephes. 4.23 2. Else the remedy will bee short of the disease for the whole man is turned from God by sinne and Repentance must turne backe the whole man Deceiue not your selues in this great and weighty point some finde a change in their minde and haue some illumination and rest in that as Repentance But howeuer it is true that the first thing in Repentance is the change of the mind from darknesse to light yet Repentance is not the turning of the vnderstanding vnto truth vnlesse the will also be turned to God It is no repentance for a Papist to bee neuer so deuout humble charitable penitent if hee turne not his minde to the truth It is no repentance in a Protestant to imbrace the truth in iudgement and profession and liue vnreformed and vnanswerable vnto it for his will must be changed as well as his mind 5. Euery change of the whole man is not Repentance vnlesse it be from whole sin for Repentance turneth from all sin and continueth not any Obiect No Repentance can get away all sin in this life Answ. Not that it bee not but that it rage not The Iebusite will dwell within our borders but see he be subdued and commanded 1. That Repentance is not true which is not generall 2. To look backe vpon any sin is to turne the backe vpon God and to turne from one sin to another is not Repentance Herods reformation was farre from Repentance for howsoeuer hee did many things hee would not part with his Herodias Keep no bosome sin 6. Turning from all sin is not Repentance vnlesse thou turnest to God Ceasing from euill is not Repentance vnlesse thou learne to doe good nor casting off the old man vnlesse thou put on the new Now to turne to God is to get a sincere purpose desire and endeauour to walke according to all Gods commandements Try thy Repentance Hath thy sorrow bin deep and godly Hast thou got beyond ciuilitie Imbracest thou the grace thou didst trample before as a Swine vnder feet Hast thou changed thy soule thy whole man from whole sin to God CAP. 6. Rules concerning persons that must repent NOw in prosecuting the practice of Repentance I will confine my selfe within these bounds 1. Propound the rules and directions to guide vs in the duetie 2. The lots or chiefe impediments which hinder Repentance 3. The meanes and helpes for the happy performance of it 4. The signes and marks of a man truely repenting 5. The motiues or inducements to prouoke vs to Repentance 1. The rules or directions to guide vs in this duety concerne 1. The persons that must repent 2. the sinnes to bee repented of 3. the manner 4. the time The generall rule concerning the persons is That all and euerie man must repent The word in the Text is indefinite Except yee repent that is all of you Acts 17 30. But now admonisheth euery man euery where to repent The doctrine of Repentance is preached to all 1. All haue sinned and turned away from God all are depriued of the glory of God there is none that doth good no not one 1. Ioh. 1.8 If any man say hee hath not sinne he deceiueth himselfe and the truth is not in him Iam. 3.2 In many things we sin all therfore all haue need to repent All men are vnder sin Rom. 3.9 that is all men in respect of naturall corruption and actuall pollution are equally vnder the guilt and punishment of sin the sentence of the Law the curse of God A matter of such danger as a man had better bee vnder the weight of all the mountaines in the world than vnder the weight of sinne vpon his soule therefore euery man must repent 2. Euery man will say hee would haue his sins remitted therefore euery man must repent for Repentance and Remission of sins goe hand in hand Marke 1.9 Iohn preached the baptisme of Repentance for Remission of sins and the state of impenitency is a state of perdition Except ye repent ye shall perish for you are yet in your sins 3. Euery one will say hee would bee saued and come to heauen at last but without Repentance can be no saluation neither is there place in heauen for an impenitent person flesh and bloud shall not inherit the Kingdome of God Without shall be dogs and swine not washed from their filthinesse Consider the commandement Ier. 4.14 Wash thy heart from filthinesse that thou maiest be saued 2. The threatning If Christ wash thee not then thou hast no part in him 3 The appropriated onely to those that haue part in the first resurrection the second death shall haue no power ouer them 4 The folly of a man that aymeth at a high excellent end and neuer thinketh of the way and meanes to attayne that end so it is to thinke of heauen and not of Repentance the way and means to it Hence will follow 1 If all men then naturall and vnregenerate men be they neuer so ciuill must hasten their Repentance For 1 They are as clouds without water trees dead without fruit condemned persons without a pardon the law hath read an after sentence of death vpon them And a madnesse were it for a Fellon to looke to bee quit by that law that condemneth him that stare is nothing but death onely Faith and Repentance of the
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
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
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