grace I see murtherers of the Sonne of God who shed his bloud drinke his bloud by faith and vpon their Faith and Repentance were conuerted and saued Acts 2. Can there be greater sin than to blaspheme and persecute the Church of God yet Paul obtained mercy for this that hee might be an example to others to come that should beleeue vnto euerlasting life 1. Tim. 1.16 Could there be a greater sinne than Peters after so many warnings and vowes to deny and forsweare his Master and curse himselfe and this againe and againe and yet our Lord mercifully looked backe vpon him and gaue him both Repentance and mercy 4 I haue learned not to cast both mine eyes vpon my sinne but reserue one to behold the remedy Doe I see as Dauid Psal. 51. a multitude of sinnes yet with the other I behold a multude of mercies I see sinne abounding in mee but grace abounding more I see a sea of rebellions ready to drowne me but withall a bottomlesse sea of compassions to drowne all them Micah 7.19 I behold mourning a number of wounds and soares on my soule but withall a balme to cure all my wounds I haue a million of debts and not a farthing to pay but I haue a good surbey a good Samaritane vndertaking to pay all a mercifull Creditor saying to me Haue not forgiuen thee all I haue deserued a million of deaths by my bloudy sinnes but I see an infinite vertue and merit in the bloud of Christ that cleanseth all sinnes this was shed not onely for small sinnes and is neuer dry I heare many menaces and threats for many sins but I reade of as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselues I see the nature and measure of my sins vtterly separating me from God but I see that the Lord measureth not the sinnes of his according to their nature and measure but according to the affection of the sinner and therefore the foulest sinnes being heartily bewailed carefully resisted by godly sorrow cast out that sinner shall get his suite of pardon at the throne of grace I see euery sin deseruing damnation but I see also that no sin shall condemne but the lying and continuing in it and therefore I must repent I see the miserie and loathsomenesse of my disease but because I see the Physitian is not so much offended with the loathsomnesse of the disease as the contempt of his physicke in the Patient I will not reiect the physicke because I expect cure CAP. 17. Le ts from Sathan by temptations to despaire of our selues and of our owne estate 2. IF Sathan cannot preuaile to make vs despaire in regard of Gods mercy he will assay to bring vs to despair of our selues and our owne estates that although the Lord haue mercy in the full sea and ocean of it yet thou art vnworthy of the least drop of it Mercy is for vessels of mercie but thou art a vessel of wrath a grieuous sinner and euery day addeth to thy sinne and Gods iustice treasureth wrath as fast against the soule It is in vaine for thee to repent God will be found of his owne children not of such as thou art Ans. He that would deceiue will hide himselfe in generalls So Sathan here layeth load vpon the fearfull soule to hold it from Repentance But resolue this Temptation into the particular branches and see the strength and consequence of it Here are wrapped vp foure seuerall reasons to driue the sinner from repentance 1. because he is vnworthy of mercy 2. because hee hath incurred the iustice of God 3. hee is a grieuous sinner and is no child of God 4. hee daily addeth to his sin and prouocation which Gods childe doth not 1. I am vnworthy of mercie or loue and therefore must not seeke it Ans. 1. God neuer loued any man for his own worthinesse or any thing in any man causing his loue and all the worthiness in the most and best worthy is but an effect of Gods loue but no cause at all For what worthinesse was in vs before wee were that moued him to elect vs to saluation what worthinesse in vs being yet sinners and enemies that he should with so deare a price redeeme vs nay Rom. 5.8 herein God set out his loue in that while we were enemies hee reconciled vs by the death of his Sonne Say as the Centurion Luke 7.6 2 The best and dearest vnto God durst neuer appeare in their owne worthinesse Paul himselfe regenerate would not be found hauing his owne righteousnesse but that which was by faith in Christ Phil. 3. Iacob must come to his father for a blessing in the garment of his elder brother Wee must cast off our owne ragges before we can put on the wedding garment Neuer any of the Saints were capable of mercie but by an holy despaire of themselues and of their owne worthinesse and therefore did seeke and finde a worthinesse elsewhere because they could finde none in themselues Let whosoeuer will with Papists ascribe any thing to their owne merits they detract so much from Christ and his free grace they cast themselues off from Christ and are fallen from grace 3 The tenure of our saluation is not by a Couenant of Workes but by a Couenant of Grace which is a most full a most free and euery way grace founded not in our worthinesse but in the grace and good pleasure of God And this is sutable to God whose honour is to bee first in goodnesse Hee loued vs first 1 Iohn 4.19 4 By this reason no flesh should be saued all being alike dead in sin not sicke only all the children of wrath by nature and I am as worthy as any child of wrath can be and if any as vnworthy as my selfe come to saluation why not I by the same way of repenting and bewayling my owne vnworthinesse and slying out of my self to Christ who alone is worthy 5 Why should I despaire now seeing God hath made me worthy in Christ and hath loued me while I was an enemie and hath out of his loue called me in some measure purged me from corruption and not onely quickned me with his spirit but endued mee with some measure of grace but that he will continue his loue and worke in me to the end Iohn 13.1 2 Because God is a iust and a seuere reuenger of sin therefore I must not repent and seeke mercie Ans. But the conclusion and argument of Scripture is cleane contrary Is God iust and a righteous iudge we must therfore iudge our selues if wee would not bee iudged of the Lord 1. Cor. 11. Hath hee appointed a day to iudge the world by the man Christ therfore let all men bee admonished euery where to repent Acts 17.31 Will God bring euery secret into iudgement therefore let vs feare God and keepe his commandements There is no straighter tye to Repentance and Obedience than consideration of
Church while they were in it 1. Ioh 2.19 They went out from vs because they were not of vs. Am I then a friend of Christ that I may be sure Christ dyed for me 1 If I be a friend I am a beleeuer Abraham beleeued God and was called the friend of God Iames 2.23 He dyed for no vnbeleeuer I must be a beleeuer or he dyed not for me Rom. 3.25 God set forth his Sonne to be a reconciliation through faith in his bloud 2 Am I a friend◠〈◊〉 must doe whatsoeuer Christ commandeth me Ioh. â—1 14 Ye are my friends if ye doe whatsoeuer I command you A seeming friend as Herod may doe many things but a sound friend will doe all things euen difficult and costly commandements If he bid me repent and returne I must obey 3 A friend must bee glad of anâ— opportunity 〈◊〉 shew his friendship and loue so must I. Prou. 3.28 Say not to thy friend I will answer thee to morrow if now it be in thy power If Christ thy friend call thee to Repentance this day deferre him not till to morrow for then it may be out of thy power to shew thy friendship 4 He dyed onely for those that manifest the fruit of his death 1. in the daily conquest and abolition of sinne hee dyed for my sinne that 〈◊〉 might dye vnto sinne and sinne dye in mee Rom. 6.2 How can they that are dead to sinne yet liue in it If sinne neuer dye in thee Christ neuer dyed for thee thou art still vnder the curse of sinne that art vnder the power of it if thou beest not redeemed from vaine conuersation thou art not from condemnation of sinne 2 I must daily finde the work of Sathan destroyed in me for by death he destroyed him that had the power of death which is the diuell Heb. â— 14 If Sathan rule thee still at his will and hold thee vnder the dominion of sinne thou hast no benefit by Christs deaths 3 If Christ be dead for mee I must manifest the obedience of faith another fruit of his death Heb. 5.9 He is the Author of saluation to all that obey him not to any that continue in sinne 4 I must henceforth liue to him that dyed for me 2. Cor. 5.15 and he dyed for those who whether they sleepe or wake liue or dye liue in him and for him 1. Thes 5.10 that is are partakers of his life and liue to his glory CAP. 23. Presumption of Gods mercy hindering Repentance Obiect 3 BVt is not God mercifull who will not the death of a sinner and therefore what needest thou so continually afflict and macerate thy selfe by Repentance Answ. Yes Gods mercy is a boundlesse Ocean which can neuer be drawne dry and he is mercifull to all euen the worst and vessels of wrath But first distinguish of Gods mercy it is either generall whereby he saueth man and beast and maintaineth the creature in a temporall being thus he feedeth the Sparrowes and cloatheth the Lillies thus he is the Sauiour of all men especially of them which beleeue 1. Tim 4.10 For that place is meant of his generall prouidence Or secondly there is a speciall sauing mercy which tendeth to eternal life whereby he tendereth men as a father Now herein hee is mercifull to the worst in offering this mercy by Christ and proclaiming it in the Preaching of the Gospell But they are content with the other without this This speciall mercy is not cast as a musse vnto all 2 Let not Sathan delude thee by offering an vnlimited mercy where God hath bounded it For that mercy which in God knoweth no bounds in respect of persons is bounded and limited according to the couenant of grace and mercy as appeareth in two conclusions 1 There be sundry sorts of impenitent sinners to whom the Lord couenanteth no mercy but wrath As 1 Ignorant persons who care not for the knowledge of God Isa 27.11 This people hath no vnderstanding and therefore he that made them will not be mercifull vnto them and 2. Thes. 1 8. Rendring vengeance in flaming fire to all that know not God 2 Hard hearted persons that will not repent Rom. 9.18 Hee will haue mercy on whom hee will and whom he will he hardeneth implying that hardened persons are shut from mercy Rom. 2. Thou that by the hardnesse of thy heart treasurest wrath 3 Wilfull and stubborne persons against the Ministery and counsels of the word Ier. 16.5 Mourne not for this people for I haue taken my peace from it euen my mercy and my compassion why verse 1â— For euery one walketh in the stubbornenesse of his heart and will not heare mee and therefore I will shew you no grade 4 Presumptuous sinners who say I shall haue peace though I walke on in sinne God will not be mercifull to that man Deut. 29.30 but the wrath of the Lord and his iealousie shall smoake against that man and all the curses in the booke of God shall ouertake him Onely vessels of mercy are filled with mercy for saluation or sauing mercy is not so prodigally bestowed being childrens bread but on such aâ— are qualified and pointed out in the Scripture by sundry markes 1 All that must share in this mercy must be true members of the Church Isay. 63.7 I will remember the great mercies of the Lord and goodnesse towards the house of Israel which he hath giuen them of his tender loue Am I a true Israelite a sonne of Abraham according to the faith Doe I lay about mee for the blessing as Israel did Doe I wrastle it out with God by prayer and doe I preuaile for mercy and grace Am I circumcised in the heart and daily part from sinnes and lusts 2 All that must share in mercy must be repentant sinners God would haue all saued but so as they must first come to the knowledge of the truth 1. Tim. 2.4 But this they cannot doe without Repentance 2. Tim. 2.25 If at any time God will giue Repentance that they may come to acknowledgement of the truth Ezek. 33.11 God will not the death of a sinner but rather that he repent and liue 3 Mercy is intailed onely to such as loue God and keepe his commandements second Command Exod. 20.6 He sheweth mercy to thousands of them that loue him and keepe his Commandements for God is in couenant with no other and vessels of wrath cannot looke to be filled with mercy yet this sheweth not the cause of Gods mercy for there is none in vs and it is a free grace but onely sheweth the persons that may claime it Doe I loue God All externall obedience without inward loue is hypocrisie Loue is the fountaine of obedience And doe I keepe the Commandements I cannot fulfill them but doe I keepe them in my vnderstanding meditation affection in true purpose and indeauour in my whole conuersation then mercy is mine 4 Mercy belongeth to such onely as feare to offend God and liue in
I shall bee conuerted Lament 5.21 Turne vs O Lord vnto thee and we shall be turned 3. Such are the strong resistances and enemies of grace within vs and without vs that it must bee onely the Spirit of power and fortitude that must conquer them The strong man hath taken the hold the deuill worketh effectually in blinding the eyes and taking captiue the wills of wicked men to rule them at his pleasure 2. Tim. 2.26 and onely a stronger man can cast him out Such is the strength of lusts and the numberlesse excuses of sin and sinners as only the Spirit can conuince of sin Such is the frowardnesse and peruersenesse of spirit in euill men yea the deadnesse and senselesnesse of heart obfirmed by wicked habits and customes of himselfe and the world without that all the power of the means shall be frustrate and bee ineffectuall to turne the sinner if the Spirit of God quicken them not with life and power to this purpose Whence it will follow 1. That wee cannot repent when wee will as the Atheist thinketh Repentance is no flower that groweth in our own garden If the Lord by his Spirit draw vs not we neuer run after him Object But why haue we so many commandements to repent if it bee not in our power they seem to be very idle Answ. 1. Deus jubet quae non possumus vt nouerimus quid ab eo petere debeamus saith Augustine 2. Exhortations are instruments in which the Spirit putteth forth his power and commeth into our hearts 2. We must beware of resisting the Spirit in this worke or in the meanes whereby hee worketh repentance in vs. Quest. Tell vs how the Spirit bringeth vs to Repentance Answ. 1. Docendo Hee must teach outwardly The teaching of the Spirit is necessary to lead vs into the knowledge of our selues and of God The former he doth by the Law letting vs see our misery 1. by sinne 2. the punishment of sin The latter by the Gospell shewing vs what God is in his Son and vnto vs ready to receiue vs to grace and mercie Euery one must therefore heare the voice of the Spirit in the Ministery seeing the Spirit not without the Word but by the Word as an ordinary instrument worketh Repentance Heare the Word Perswading and inuiting to Repentance Promising grace and mercy to the pâ—nitent Threatning the impenitent Isay 55.7 By this meanes the Iewes were pricked and conuerted Acts 2.37 By the Lydia's heart was opened Acts 16. and such as refuse and resist the Word are neuer drawne to Repentance Pro. 1. Because ye would not heare my voice I will not heare you 2. Ducendo by inward mouing and perswading The Spirit must bee Doctor and Ducton This inward motion is 1. In changing the minde to see both sin and the reward of sin what and how great both of them are 2. In framing the will and making it of euill good and bowing it from it selfe to the willing of grace 3. In kindling the affections with a desire of good and hatred of euill Now therefore if thou wouldest truly repent thou must also giue thy selfe to bee led by the Spirit cherish his motions affect his graces for he must not only shew vs repentance but lead vs into it 3. If the Spirit be the efficient and author of repentance then neuer despaire of great sinners He can presently make of Saul a persecutor Paul a Preacher hee can easily raise a dead man from the graue of sin let him be neuer so rotten Here is a worke of power and a powerfull worker Neither be out of heart in the sense of strongest corruption and resistance against grace When thou seest armies of lusts rise vp in thee and whole hosts of rebels vp in armes against the worke of grace hold on the combate and this Spirit of power shall chase them before thee Goe forth in his strength and feare not assured victory greater is the spirit in thee than in the world CAP. 3. Of the subiect of Repentance 2. THe subiect of Repentance is the beleeuer the generall subiect of Repentance is a sinner for Christ came to call sinners But because euery sinner repenteth not I say only the beleeuer turneth Where I plainly conclude that question wherein is more scruple than staid wisedome That Faith goeth before Repentance not Repentance before Faith Here are 1. Reasons 2. Cautions 1. The fountaine must bee before the streame the roote before the fruit the cause before the effect but Faith leaning vpon Gods mercy manifested in the promise is the instrumentall cause of Repentance Hos. 6.1 Come let vs turne vnto the Lord for he hath smitten and he will heale The hope of Gods healing that is of forgiuenesse of sins is the ground of Repentance Psal. 130.4 Mercy is with thee that thou maist bee feared Which showeth that no man can lay hold vpon God to feare and reuerence him but hee that is perswaded of his fauour Two cannot walke together vnlesse they be friends and man neuer meeteth God in Repentance while he conceiueth God an enemy but runneth away from him as a strict Iudge Slauish feare bringeth not a man to God but loue which is a fruit of Faith for Faith worketh by loue therefore Faith is before Repentance 2. True Repentance is a sauing grace and euery sauing grace is from Christ. Iohn 15.4 No branch can beare fruit of it selfe vnlesse it abide in the Vine Euery penitent must therefore receiue Christ before the gift of Repentance and no receiuing of Christ but by the hand of Faith Iohn 11.12 therfore Faith must necessarily goe before Repentance 3. Repentance worketh directly vpon the heart to soften it to cleanse and purifie it Now in Repentance it is onely the bloud of Christ that can soften the hard heart as onely Goates bloud softeneth the hard Adamant It is onely the bloud of Christ that can purge the heart and conscience from defilements Heb. 9 14. Now would I know how wee can haue his bloud before himselfe or himselfe before Faith Nay therfore the Scripture applyeth the work of purging the heart to Faith Acts 15.9 because it is the instrument to lay hold on the bloud of Christ for our purging therefore Faith must be before Repentance 4. Repentance is the most acceptable of all good workes A contrite heart is aboue all Sacrifices therefore Faith must bee before it for 1. Whatsoeuer is before Faith is the issue only of corrupt nature and corrupt conscience and cannot please God 2. Without Faith it is impossible to please God Heb 11.6 for nothing is acceptable but in and for Christ and nothing in and for Christ but by Faith in Christ apprehending him Object This sheweth that Faith must goe with Repentance but not that Repentance is therefore before it Answ. The Apostle expresseth the same thing in another phrase which putteth Faith before it Rom. 14.10 Whatsoeuer is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex fide is sin If
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