vnto these the elect are as certainly predestinated as to the ends themselues Ephes. 1 4 Hee hath chosen vs in him that we should be holy and without blame before him in loue 2. Gods wisedome teacheth euery Christian to imitate God in tying his meanes and ends together because as they cannot attaine those ends without the meanes so they cannot digresse from the meanes but misse of their ends Gods decree stablisheth the meanes not remoue them God had giuen Paul the life of all in the ship Acts 27.31 but when the shipmen would haue forsaken the ship Paul saith Except these men abide in the ship ye cannot be saued because God will saue them by meanes 3. See the fallacie of this generall delusion à bene coniunctis ad male diuisa And indeed Sathan wofully ouerreacheth vs who in outward things would haue men wholly to distrust God and relye wholly on the meanes but in these spirituall things maketh vs lay all on Gods purpose and decree and vtterly despise the meanes What a false conclusion is it If I be elected doe what I will I shall bee saued For as it is impossible that the elect should not be saued so impossible is it he should doe what hee list and as impossible to bee saued without Repentance And though it bee true that Election and Saluation bee coupled together inseparably yet the meanes run between them and Gods order as stable as his decree So as hee that is chosen to saluation is chosen to faith holinesse loue perseuerance that by these steps he may walke in the way of saluation Quae Deus coniunxit nemo separet 4. Obserue the absurditie of this allegation against Repentance and in all temporall things wee can scorne the conclusion If God haue appointed thee to saluation why commest thou to Church what needest thou heare what neede of the Sacraments why prayest thou all this cannot alter his decree why turnest not thou then Atheist See here the battry of all godlinesse pietie and all worship So in temporall things why dost thou not refuse meate in thy health and medicine in thy sicknesse and say If GOD haue decreed my life I shal liue and neuer eate nor vse meanes So cast off thy calling and trade and say If God haue appointed me to be rich I shall bee rich though I do nothing and if not all my trading will not auaile me 5. Another delusion hideth it selfe in this allegation wherby the deceitful heart would lay the cause of his impenitencie vpon Gods decree whereas thy impenitencie is not an effect of Gods decree but a consequent The cause being in thy selfe a darknesse and wilfull blindnesse in thy minde an obstinate contumacie of thine owne will resisting grace offred yea a depraued delight and desire in thy affection who willingly deliuerest thy selfe to bee bound in the chaines of vnrighteousnesse So as thy destruction is of thy self and no sinner is condemned till himselfe haue worthily deserued it 6. The guilefull heart willingly deceiueth it selfe with Ifs and And 's If I be elected and if I be reiected that in things secret which belong to God letting passe things that are reuealed where as euery Christian ought to know himself elected and to beleeue it Gods order reuealed to bring vs to glory Christ would haue vs reioyce that our names are written in the Booke of life And this is not by any extraordinary ladder to climbe to heauen but by an ordinary way here in earth For if we can finde sound faith or holinesse in our selues or others we may conclude certainly our owne or others election How did the Apostle know and pronounce the Thessalonians to bee the elect of God 1. Thes. 1.4 but by their holines faith loue and patient hope verse 3. whence he concludeth their election So may we know our selues and ought to know our selues elected by being called out of the world If my father haue giuen me an estate and assurance in Land or Goods now I know it was his purpose within himselfe before to giue it me If I see a manchilde borne I now know that a manchilde was conceiued in the wombe the number of moneths before If by faith and holinesse I can discerne my selfe or others born into the Church of God I am now as sure that this party was before all worlds conceaued in the wombe of GODS eternall election So as cleane contrary to this obiection nothing can more vrge and fasten the practice of Repentance on the soule than the consideration of the decree of Gods election Thus I haue insisted longer on this Obiection because of the generalitie of it and the subtiltie couched in it and I finde it no where so throughly sifted CAP. 26. Obiections against Repentance of some that seeme not to repent yet liue and dye honestly and others that doe dye as fearefully 2. NOw to the instances of men 1. Some repent not and yet liue and dy honestly and peaceably Ans. 1. All things fall alike to all for outward thing Eccles. 9.2 As is the good so is the sinner in death And the iudgement of a man is not to bee fetched from his outward death but from his life and faith and fruits 2. A wicked man may bee quiet and peaceable in death because 1. Their blinde presumption of a good estate in death as in their life assuring themselues of heauen 〈…〉 though they neuer 〈…〉 2 Satans 〈…〉 knowing then to be his 〈…〉 not onely to hold 〈◊〉 in thâ— snare but their companion that outliue them left they seeâ—â—g the terror and perplexities of their death should be mooued to change their liues 3 Gods iustice on them who leaueth them to dye as they liued not allotting them vnderstanding sense memory to remember themselues who haue all their liues forgotten sinne But this iustice of God on them should make vs rather hasten our Repentance betimes while our season lasteth and our vnderstanding health and senses than longer to defer it 1 Others made shew of Repentance and strict walking but very vniust deceitfull in a word the worst of men in their dealing Answ. This is for the most part an vngrounded clamor against holinesse and is a parcell of that poysoned sloud cast out of the Dragon Reu. 12. 2 But sometimes hath grounds in the neglected liues of Professors Oh remember the woe pronounced on them by whom offences come Why takest thou the Law into thy mouth and hatest to bee reformed how darest thou call on the name of the Lord and not depart from iniquity 3 But how vnhappy art thou that stumblest on this rocke to cast thy selfe headlong from thine owne saluation thou shouldest bring thy selfe to the Rule and see thy worke bee straight and not scandalize thy selfe by croâ—ked and faulty examples 4 In temporall things thou wouldest not wrong thy selfe on these silly grounds Who euer refused to goe in a right way because some in that way haue fallen and miscarried But the right
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
and an hundred deuices to deceiue The Non-resident will not part with his gainefull sinne though it be the price of a thousand of soules The Lawyer the concealing and hiding of truth which hee ought to open They cannot liue if they should To conquer this Let consider 1 That no man can establish himselfe by iniquitie Pro. 12.3 What stabilitie is in that house which is founded in water and vnderpropped with kindled fire-brands Could Saul stablish his house by founding it in disobedience and vnderpropping it with persecuting Dauid No it falleth on his owne head and crusheth and hideth all his posteritie in the ruines of it Could Ieroboam stablish his house or confirm the kingdome to it by deuising the tricke of the two Calues at Dan Bethel Can a sicke man gaine his health by drinking a strong poison Such is the gaine of him that will assure his state by sin 2 All is not gaine that is gotten by sin no man can reckon it for cleare gaine for there is no gaine but the losse is far greater for 1 In sinfull gaine is a losse of grace faith and dependance vpon God is gone Thou leanest on a reed makest a wedge of gold thy hope Better had it bin to haue begd thy bread than lost thy faith There is a losse of good conscience And better had it beene to haue cast ouer-board all that ill-gotten goods than made shipwracke of a good conscience And what comfort to haue thy house full of goods when thy conscience telleth thee they haue a bad master 2 What gained Balaam Iudas Ananias and Saphira when by seeking vnlawfull gaine by cursing betraying lying they lost their liues for their labours 3 What gaine or profit is it for a man to winne the whole world and lose his owne soule Or what recompence shall hee giue Here is not only a certain but an irrecouerable losse 4 What gaine or profite shall he finde when the curse of God bloweth vpon the state so ill gotten which maketh it as a fire to consume the rest if anie be better gotten than other As Ahab when for Naboths Vineyard he lost his whole kingdom or sometimes the curse of God raiseth an vnthrifty heyre who shall lauish it and as wickedly waste it as euer it was wickedly gotten And how can it bee but the curse must accompanie that wealth for which men fal down to the Diuell and worship him on which condition onely hee enricheth them 3 The only true gaine is to gaine Christ in comparison of whom all things are drosse and dung Phil. 3. the gaine of godlinesse 1. Tim. 6. The gaine of true wisedome is better than that of gold prov 3.13 a better more induring substance Heb. 10.34 A treasure in heaven worth selling all as Christ to the young man An vndeceiueable wealth not consumed with vse but encreased not left on earth but carried to heauen a wealth for which the Saints willingly endured the spoyling of their goods because they knew they had a better substance 3 In sinne is an appearance of pleasure and euerie sinner is loath to change the sweetnesse of sinne with the sower tart seed of Repentance and mortification loath is the sinner to let the sweete morsell goe from vnder his tongue Iob 23.12 whence it is that we see so few drunkards fornicators worldlings wantons gamsters play-haunters are so seldome reclaymed and won to Repentance To remoue this let consider 1 That sinne the more delightfull the more dangerous it is as Sampson in Dalilahs lap the more pleasing the more pernicious for as the eues they set vpon men rob and wound their soules and vsually ease slayeth the sinner as in the Proverbs Which was the Apostles argument 1. Pet. 2.11 Abstaine from fleshly lusts for they fight against the soule though they seem neuer so familiar friendly First they chase away feare of euill to come Amos 6.1 They that are at ease in Sion put farre off the euill day Matth. 14.39 The old world set vpon pleasure knew nothing till the floud came Secondly they thrust out pleasures of the world to come they make a man delight more in the Diuels bookes Cards and Dice than in Gods in gathering money than in gathering grace make their Hawks and Doggs more chargeable than Gods poore members Thirdly they binde a man a willing slaue and like the harlot their hands are as bands to hold them fast in the snare as Herod can make shift against many sinnes but his Herodias 2 The sweetnesse of sinne is as the sweetnesse of poyson only sweet in the mouth poyson in the belly Prov 5.4 Stollen bread is sweet but the dead are there sweet only in committing bitter in the account and reckoning and this last dish will spoyle the feast Let wisedome set thine eye vpon the future misery which is as the sowre sauce to the sweetnesse and were the sweetnesse of sin a true pleasure what folly were it to buy a broken and momentany pleasure with endlesse paine to prefer an empty ioy aboue fulnesse of ioy the pleasures of Gods left hand aboue the pleasures of his right hand a drop of pleasure aboue a riuer of mercy and glory 3 Nothing can be more contrary to the state of Grace than a life led in pleasures The Widow liuing in pleasure is dead while she liueth noted for a course of the vngenerate Tit. 3.3 seruing diuers lusts pleasures it is a brand of a foolish course Eccles. 7.6 The heart of the foole is in the house of mirth Let vs account it therefore an high wisedome first To discouer other matters of pleasures such as are the soules delight The way of wisedome is the way of pleasure Prou. 17. Oh that we knew what pleasures are in peace of conscience ioy of holy Ghost what a solace it is to be a sonne of God an inhabitant of heauen to liue by faith 2 To exchange these broken worme-eaten and poysonfull pleasures of sinne for a season with the pleasures of Gods house of Gods spirit and of Gods right hand for euermore In sinne is a kinde of credit and glory which the sinner is loath to let goe as the Gallantâ— and Great ones that must not put off any of their proud fashions or tyres nor must not be behind any of their fantasticall disguises of the times And our Roisters Swearers Swashbucklers cannot be thought men of great spirit or place if they should not despise the basenesse and pusillâ—nimity of Repentance and humble cariage of Christianity Against this Let consider 1 To glory in sin is to glory in a mans owne shame as if a man should glory to wallow as a swine in his owne dung or as if a theefe should pride himselfe in his fetters which hold him fast to his execution Phil. 3.19 The Apostle spake of such as gloried in their shame that is whereof they might and ought to haue beene ashamed and whereof they should be afterward ashamed