Repentance so painefull as thou sayest first what paine would a man sustaine to auoid sicknesse of body losse of goods pouerty shame and shall not I be at paines to auoid eternal shame losse of soule and saluation 2 What infinite paines and sorrowes indured Christ for my saluation and what was his ayme in all that but to make rough waies smooth Esa. 42. and shall not I be at some paines for my selfe and what paines haue the Saints beene at in taking of the Kingdome by violence and apprehending life eternall through fire and water and infinite deaths and torments Is it not worth so much to mee as them 3 Is there no paines in going to hell in the diuels commandements in the seruice of sinne is there not more paines in committing than forsaking any sin See it in one sinne of vncleanenesse is there not more paines in contriuing his sinne wasting his body consuming his goods exposing himselfe to the shame of men to the punishment of the Magistrate to the iustice curse of God in body and soule than in forsaking his sinne and so in the rest 4 Is there no sorrow nor burden in the consequents of sinne is it no paines to haue a selfe-secret accusation a biting conscience a gnawing and vndying worme a sound of terror euer in the eares feare and flight when none pursue is there no basenesse in sinne to be a seruant and slaue â—o â—usts is there any slaue to the sinner that is ruled and hurried by the will of the diuell No Galley slaue but would breake from his chaines vijs modis 5 Were the pains of Repentance so difficult as thou sayest and intolerable yet the priuiledges and recompences of that pain are as great what sick man would not displease his tast with a bitter potion to recouer health and retaine his life the sufferings of this present life are not worthy the glory that shall be reuealed the moment any afâ—â—â—â—tions of this life cause a weight of eternall glory Resolue therefore of this paines and doe it betimes for if it be hard and difficult now will it be easier by delaying by despairing when thy sinne is stronger and thy selfe weaker An ague the more fits the more incurable a Beast the elder the more vntameable and sinne is a leauen the elder the sowâ—er and stronger Make not thy selfe more labour by sufferance of sin make an onset with courage as the hearty spyes Caleb Numb 13.31 and Ioshuâ— Numb 14.19 they are but bred for vs. 2 But indeed the worke of Repentance is not so painefull and sorrowfull as thou pretendest for is it not Christs yoke and is not Christs yoke easie and sweet and there be other things that make it sweet and easie being an Euangelicall commandement 1 The presence of grace which conquereth difficulties foyleth temptations 1. Ioh. 5. He that is borne of God ouercommeth the world for hee hath a grace sufficient for him I must not fixe mine eyes onely vpon mine owne resistance but on Gods assistance by whom I shall bee able to leape ouer all walles and impediments Psal. 119. I will run the way of thy commandements when thou hast inlarged my heart 2 The promise and donation of the spirit that we may walke in the way of Gods Commandements Ezek. 11.19 20. And I will put a new spirit in their bowels and take the stony heart away and giue them an heart of flesh that they may walke in my statutes and keepe my iudgements c. 1. Cor. 3. Where the spirit of GOD is there is liberty 3 Loue of grace and loue of God maketh euery thing sweet 1. Ioh. 5 and 8. This is the loue of God that we keepe his commandements his commandements are not grieuous Da amaÌ„tem sentit quid dico Aug. Loue of gaine maketh the Merchant refuse no aduentures of sea Loue of God makes Abraham offer his onely Isaac a difficult commandement Iacob loued Rachel and the seuen hard yeers of labour seemed to him a few dayeâ— The mother loueth the child and swalloweth all paines watchings and difficulties vnweariably Gods loue for vs made him vndertake many worse torments and sorrowes loue of Christ made the Martyres passe fire and flames and most exquisite torments with sweetnesse and pleasure as if they had been in beds of roses Loue of God is vnconquerable much water cannot drowne it Now is Sathan fully answered get Gods grace neare thee the presence of the spirit and loue of grace and downe shall all the barres and impediments the most difficult commandements shall be made easie CAP. 19. Le ts from Satans temptations from the vnprofitablenesse of our Repentance 2 TO bring vs to despaire of our Repentance to the impossibility or difficulty he will vrge the vnprofitablenesse of it What can thy Repentance doe being so slight so sinfull so vnworthy thou canst not looke to be perfect and how can God accept that which is so vnworthy and imperfect Besides dost not thou see many wicked men as Saul Esau Iudas gone farre beyond thee in bitter sorrow and shed farre more signes of Repentance than thou and yet all in vaine for they were reiected and damned Answ. This is a dangorous dart and must be wisely repelled 1 I grant my Repentance to be weake and vnworthy but I am taught in Gods Booke 1 That it is neither my Repentance nor worthinesse of it selfe that washeth away my sin or can satisfie Gods iustice for then it were indeed as thou sayest but it is the bloud of Iesus Christ that washeth away all sinne 1. Ioh. 1.7 and that reconciliation with God dependeth not vpon the quantity or merit of my Repentance but vpon the merit and vertue of Iesus Christ whom I a repentant sinner lay hold on for saluation My Repentance were it neuer so perfect can neither satisfie God nor iustifie me before God but onely testifie that I am a beleeuer prepared to receiue Christ and thankefully to accept him with his merits by ceasing to sinne against him 2 I find in the Scripture that as no man is accepted for his perfect Repentance so none is reiected for the imperfection of his Repentance if it be sound and vnfained for then it is a certain fruit of a liuely faith and so of the presence of Christ and of the life of God euen as the least bud or blossome appearing is a certaine demonstration of life in the roote God careth not how great but how true and sound our Repentance is not how much but how good he accepteth not for quantity but for quality yet where grace is found and right in quality it will euer striue to increase and abound still 3 Notwithstanding my Repentance be weake yet being an Euangelicall grace a mite is accepted a grayne hath his due weight a desire to repent a will for the deed a ready minde for performance a sorrow because I cannot sorrow these goe for godly sorrow and my faith getteth Christ
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
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
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
be our enemies but Gods 3 Let no relation betweene any man and vs neyther in high nor low place cause vs to betray Gods cause and truth but let it be dearer to vs than our owne peace profit yea our liues themselues CAP. 13. Le ts of Repentance from the paucity of true penitents in the world THe third let of Repentance cast in our way by the world is the fewnesse and paucitie of sound godly men In the world wee see Repentance and sound godlinesse practised but by a few and euerie vnregenerate man hath an vnwillingnesse to row against the streame of time the age and customes of men so that most will doe as the most doe that the fewest may scorne them and the most common reproach cast vpon Religion is They be but a few sorrie fellows that professe it Ans. To remoue this lett 1 Wee must know that the number of faithfull Christians that stick close vnto Christ are but a small number and as small in worldly reputation for foure reasons 1 The true Church of God is a little park or pickle of God empaled from the rest of the world a garden inclosed Cant. 4.12 a paradise of God not the waste of the world a fold not a field It is the floore of Christ in which are a little wheate in an huge heape of chaffe a little gold in a whole mountaine of clay or drosse a gleaning after a haruest a few berries after the vintage so the members of the Church are but few compared with the heape of wicked men Gods company was alwayes a little flocke Luke 12.32 The number of Gods companie are said to be one of a Citie and two of a Tribe Ier. 3.14 As if in a great inundatioÌ„ of water which carrieth away whole townes or countries some one or two houses or persons should scape or as if in a raging and vniuersall fire deuouring a whole Citie one or two houses should bee left standing 2 Consider how few are chosen Matth. 20.17 few are to be saued If Israel were as the sand of the sea yet a remnant only should be saued Rom. 9. â—9 As a Tradesman hauing cut off the whole peece of cloth a small remnant is remaining so the true professors of Christ are a very small remnant of the whole piece and people of the world Reuel 12.10 It is called the remnant of the womans seed that is as a little seed corne is reserued out of a great heape for store which is nothing to the whole croppe so is the small number of true beleeuers reserued by grace to the whole field and crop of the world In the Arke a few euen eight persons were saued 1. Pet. 3. 3 Consider the truth of that of our Sauiour Math 7.14 strait is the gate and narrow the way that leadeth to life and few find it Which must not bee vnderstood simply in themselues for many shall come from East and West and sit downe with Abraham and Isaac and Iacob Math. 8.11 And Iohn saw a multitude which none could number of all Nations Kindreds and Tribes and Tongues standing before the Lambe in white robes Reuel 7.9 But comparatiuely in respect of Vnbeleeuers Infidels Hypocrites and Reprobates they be an handfull to an house full a sparke to a flame a drop to a streame And the reason is twofold 1 The worth of grace and saluation and excellency of eternall life alloweth it not to bee common but is a precious commodity in the hands of a few as Pearles and Iewels are so much more aduanced in price as they be harder to come by 2 Because there bee so few that will indure the persecution sharpenes the selfe denyall the mortification the many losses and crosses which the straight way is strewed with euery man naturally desiring to walke in the easie and broad way where is elbow-roome profit pleasures applause of others and pleasing a mans selfe 2 This should be so farre from offending any as that euery one should striue to be of the little flocke and remnant and walke in the way of good men and though thy company be small it shall be good Nay thou must prayse God that euer hee vouchsafed thee mercy to ioyne thee to this small number of them that feare the Lord Considering 1 That the world yeeldeth his haruest to the God of this world and the earth affoordeth much clay for Pottes but little oare for gold pebbles are many pearles but a few 2 Yea in the particular Churches there are but a few names that defile not their garments Reuel 3.4 All are not Israel that goe for Israel neither all that goe for Virgins are admitted into the Bride-groomes Chamber 3 Consider the day comming wherein thou that shunnest this small number shalt wish thy selfe of it and shalt bee most vnhappy in the fellowship which thou hast chosen when all the drosse chaffe shal be swept together and cast into the fire And on the contrary thou that hast sorted thy selfe with these few shalt praise God for a farre higher mercy to thee than it was in the great deluge to saue one Noah and in the dreadfull burning of Sodome to saue one Lot CAP. 14. Le ts of Repentance from multitude of contrary examples in the world THe fourth Let from the world is the multitude of contrary examples The world hath a great many crooked patternes many perswaders and pul-backes as backe-byasses to Repentance godly life whole bands of bad company and wicked society which are strong impediments and so much the more dangerous As 1 Our nature is sociall as well as the bruits wee readily thrust into company as naturally enemies to solitarinesse wee easily follow one that offereth to leade vs but if many or multitudes or great ones goe before vs then we can run as sheepe and for hast neuer stay to reason the case neither in what way we are nor vpon what errand 2 Our nature is corrupt and attractiue of euill as the Adamant will draw iron to it We are suddenly corrupted by first filthy communication and euill words which corrupt good manners secondly by counsels and perswasions to euill by which they are iustly carried that will not be guided by the voice of wisedome Thirdly by the wicked example especially of great or wise or learned men who thriue well enough and are lifted vp in the world without all this nicenesse and adoe 3 Adde hereunto that euill is diffusiue of it selfe and such acquaintance is betweene it and vs as the plague cannot so easily and soone infect our bodies as sinne doth poyson and suddenly infect our soules Now against this Let consider to breake thorough this Let 1 The straight iniunctions and charges of Scripture Exod. 23.2 Thou shalt not follow a multitude to doe euill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well mighty and potent men as many or multitudes so as wee must not follow others to euill be they neuer so many neuer so mighty by
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
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
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