these haue a loud voice to summon vs to daily Repentance for man suffereth for his sin and remoue the cause the effect will cease 4 We stand in need of daily blessings and new fauours and these call on vs to renue our Repentance daily for else our sins will hinder good things from vs either we must remoue them or they will remoue Gods mercies from vs and instead of blessings cast vs into perils and dangers euery moment For time Repentance is also the last duty of a Christan which hee must principally intend For. 1 All naturall motion is swifter to the Center and so supernaturall euery sound grace is most stirring at last and this especially because Sathan is most stirring in temptation and so in his last act is most troublesome and therefore Repentance must bee most busie in thrusting downe the last powers raised against it 2 In sicknesse sorrow and approach of death is great cause of sight sense and godly sorrow for sinne the mother of them Now is a time of humiliation mortification so that now the worst can dissemble a Repentance and therefore now true Repentance cannot but aboue all times shew it selfe 3 The lesse time that grace seeth it hath to worke in the more stirring and working it will be onely grieued that it hath not more and cannot more glorifie God and as friends parting when they take their last farewell they desire to take their fill one of another so the Saintâ— being to bid farewell to godly sorrow are willing to take their fill of it 4 What is it else thou wouldest haue thy Master finde thee doing at his comming but so doing and what else hath the promise of blessednesse what seruant else but hee whom the Master findeth so doing Now the way to doe it well at last is to exercise it well before hand else it will hardly and â—unglingly come off but what a man doth customably and habitually is done easily cunningly and comfortably Nothing but the dispatch of this businesse maketh life sweet and desirable Nothing else affordeth peace with God part in Christ quietnesse of conscience but the comsort of sound Repentance without any of which life is no better than death Nothing but this can allay the feares and bitternesse of death How can the euill seruant but feare to be called to accounts that hath neuer made them ready How can the condemned Pellon but feare the assizes who neuer looked after pardon But why should the soule feare to goe forth to God when it knoweth it is reconciled to him what need he feare sudden death who is euer prepared When a malefactor hath sued out his pardon let the assizes come when they will the sooner the better Neuer will that soule feare to goe to Christ that is in Christ nay it will desire it because it is best of all CAP. 11. Letâ—s of Repentance in respect of sinne THe second thing propounded to further the practise of Repentance is to remoue the lets and impediments which hinder men from the practise of it For The more excellent any duty or grace is the more difficulty there is in attaining it and Repentance being of all graces the first and leader wee must not thinke it easie to come by God seeing it in our nature lightly to set by things we easily come by hath set a price vpon his best blessings that wee might prize them and is not so prodigall of them as to cast them vpon sleepers and sloathfull persons that thinke them worth no paines nor labour And Sathan hangeth such weight on our corruption and by his policy and power so cloggeth and blocketh vp the way to this grace as very few are able and willing to incounter with so many Glants and Hydraes to vndertake so many Herculean labours and difficulties as hee must goe through that meaneth to goe through stitch with sound Repentance Though therefore men vnacquainted with repentance think it the easiest thing in the world an houres worke or dispatched with three words Lord haue mercy yet neuer any true Penitent found it so easie but the hardest taske in all the world and he that commeth in earnest to it must cast his costs and consider whether he bee able to drinke of this cup or no. We shall finde it no small labour to reckon discouer these hinderances and much lesse is he to finde it so that is to grapple with them conquer them These lets being so many may be prosecuted vnder four heads being cast in our waies either by sin or the world or satan or our selues 1 In respect of sin we haue sundry lets 1. loue of sinne 2. seeming profit 3. appearance of pleasure 4. a kinde of credit in sin 1. The loue of sin riseth from the nearnesse long acquaintance and familiarity with vs it being bred and born with vs at boord and bed with vs as neare and deare as our eies and hands vnto vs. And this disordered loue of sinne maketh vs hate and loath all meanes which might worke vs to dislike and forsake it So our Sauiour telleth vs Iohn 3.19 Men loue darkenesse because their deeds are euill This loue of darknesse of sinne maketh men loath the grace of Repentance Now to remoue this lett consider 1. To loue sin is to hate the Lord. Psal. 97.10 All yee that loue the Lord hate all that is euil therefore loue of euill will not stand with loue of God Euery grace is actiue against the contrary 2 To loue sin is to loue death Gen. 2.17 In the day thou sinnest thou shalt dye And to hate his own soule Pro. 8.35 He that sinneth against mee hateth his owne soule And all that hate me loue death Pro. 11.19 3 A child of God cannot but hate his owne sin he hateth the euill he doth and is far from allowing himselfe in it Rom. 7. Yea abhorreth himselfe in dust and ashes for his sinne Iob. 42.6 4 Yea we shall find all the affections of the godly set against sin 1 His sorrow is chiefly for his sin Wee read not that Peter euer wept so bitterly for any suffering as he did for his sin nothing is so contrary to godly sorrow as sinfull ioy 2 His feare watcheth against sinne and flyeth sinne as a serpent yea the occasion and appearance of it 3 His shame is most for his sin The Publican is ashamed to looke towards heauen and the Prodigall ashamed to look to his fathers house 5. Grace wheresoeuer it is resolueth against all sin voweth against all he will work no iniquitie Psal. 119.2 he will with full purpose of heart cleaue vnto the Lord he renueth a daily purpose of not sinning of banishing sin and conquering it 2 In sin is a seeming profit which the sinner is loath to let go The Vsurer will not part from his gainful and vnlawfull trade the Buyer and Seller will not lay aside their oathes and lyes their sleights and deceits by false wares weights lights
death and goe on in sinne and though the sword passe through the land to cry Peace Peace 3. Great is the difference betweene the sins of godly and wicked One sinneth of weaknesse the other of wickednesse one is drawne to sin violently the other runneth willingly the one sinneth against his purpose the other purposeth sin the one slippeth into sin the other lyeth downe and walloweth in it the one slumbers the other is in a dead sleep 4. We must hasten out of presumptuous sins because the sin against the holy Ghost is of this kind of sins though not euery sin of presumption and against knowledge and conscience but such a presumption as renounceth the whole Gospell and that of set purpose and malice against the maiesty of God and of Christ Heb. 10.29 If all sins then sins of aggrauating or scandalous circumstances as 1. Old and customable sins which are growne strong and habituall and neede a long and earnest Repentance to cut and breake them off and here especially our oldest and strongest sin of all the mother and nurse of all the rest our originall corruption had need bee bewailed being as a great wheele in a clocke that setteth all wheeles a mouing while it seemeth to moue slowest Yet not one of a hundreth taketh this of all other in hand as not seeing the danger of it But neuer did any truely repent that begun not here and first conquered this master esteeming it the most foulâ— and hatefull of all as Dauid Psal 51. and Paul cryeth out of it as most secret deceitfull powerfull euill Rom. 7. 2. Sweete pleasing and profitable sins the more pleasure thou hast taken in sin the more shall thy sorrow bee sooner or later and shalt know one day but the sooner the better that thy sweetest sin is a poison or rats-bane sweet in going down but forget the danger and please thy palate a while it shall work in thy bowels and bring death sure enough If sin bee not as a dagger at the heart before it shall after the commission The profit of sinne is like Achans wedge it cost his life Vnhappy is that profit of the world gotten by the losse of the soule 3. Sins of the godly after conuersion are greater than common mens 1. They are committed against more grace more means more knowledge 2. It is more noted being in a greater light Dauid caused the enemies to blaspheme and the godly bee ashamed because of sin 3. There is great profession of loue to God and this cannot but worke great sorrow for offending him Luke 7. The woman that had much forgiuen her loued much and so in Peter he sorrowed bitterly as his loue was great 4. The Lord taketh sinne more hainously at their hands than any others as a father abuse and dishonour from his son Christ complaineth it was thou my friend and familiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Sins against meanâ— against warning admonition vowes promises correction much prouoke the Lord to wrath So Christ aggrauateth Iudas his sin he hath the greater sin Iohn 19. he not only knew my doctrine saw my miracles but was warned Peter after warning on Christs part and protestations on his owne so fowly denying Oh how the sin pricketh him and giueth him no rest till hee had met the Lord by Repentance Most sins of men in these daies of light are not for want of knowledge but against knowledge admonition and conscience the sins of men are taught among whom the Gospell is still preached and men follow with daily instructions All of them are against the vow and promise of Baptisme many of them against speciall motions of spirit against speciall promises and vowes to God either in time of affliction or terrour of conscience or bodily sicknesse or comming to saluation when men haue resolued and promised a change of life All these are fearefull sins and haue a loud voice to call either thee to repent or God to reuenge 5 Sinnes of open profanenesse As 1 Against holy times swearing whoring drinking gaming on the Sabbaoth day a time holy wherein ordinary lawfull actions are prohibited as Iourneyes Markets bying selling and euery piece of ordinary calling 2 Against holy places profane thoughtâ— speeches actions in the Church and house of God The holier the place the fouler the sinne 3 Against holy exercises disgracing reproching scorning the exercises of Religion Preaching Hearing Prayer Singing in the family and other godly duties 4 Against godly persons and such as excell in vertue reuiling godly men vnder titles of Puritans Hypocrites factious and troublers of the state Little know men the height of profanenesse they are growne to in these sins nor what nor whom they blaspheme nor what a fierce plague of GOD hangeth ouer them which nothing but timely Repentance can turne away Let such therefore try their Repentance if the wickednesse and profanenesse of their hearts may be forgiuen them CAP. 8. Concerning the manner of entrance into Repentance THe third rule for the direction of our Repentance concerneth the manner of it and this both of 1 Entrance 2 Proceeding 1. For the right entrance into this duty wee must know that there can be no true Repentance without due preparation Amos 4.12 Prepare to meet thy God O Israel And in all diuine duties the rule is Eccles. 5â—6 Be not hasty with thy feet nor rash in thy mouth but consider how thou must doe a good thing wel In this preparation remember 1 Thy selfe and thy owne estate For a man must returne into himselfe before he can returne to God The prodigall Sonne as he departed from his father so he departed from himselfe and therefore before hee returned to his Father he is said to be in se reuersus he returned into himselfe Esa. 46.8 Returne into your mindes O transgressors implying that sinners are as madde men out of their right mindes must come into themselues againe before they be well Now in considering thy selfe first remember from what an happy estate thou art fallen Reuel 2.5 Remember whence thou art fallen and repent So the Prodigall remembred from what an happy condition in his fathers house he was fallen 2 Remember thy waies and workes see and say how foolishly thou hast done so Dauid I considered my wayes and turned my feete Psal. 119.59 proclaime thine owne folly as Dauid I haue done very foolishly Ex lege agnitio paccati weigh thy sins in the Ballance not of crooked iudgement reason or affections but of the law of GOD which maketh them exceed all the mountaines of the world in weight for now must they needs presse thee downe to hell powring on thy head all the curses written in that Booke See them in the glasse of the Gospell committed against the bloud of the couenant thou hauing done what thou canst to make that of none effect See in them thy vile and abiect condition that durst commit such sins against God to abhorre thy selfe with Iob in dust and
know their appointed time Ierem. 8.7 and should not grace teach men to repent while they liue Obiect Yes God forbid but we should but when dying day commeth c. Answ. Wouldest thou repent on thy dying day why then not euery day of thy life seeing euery day may be thy dying day and why doth thy folly not esteeme it so 1. Pet. 1.17 2 The time of necessity is the whole time of our life the whole life being but one day of Repentance and ought to bee begun continued and concluded with Repentance This Generall we will take asunder into these propositions 1 The first thing a Christian must doe is to Repent 1 Looke at God his commandement is First seeke the Kingdome of God To day heare his voyce Psal. 95.7 Exhort one another while it is called to day Heb. 3.13 Eccles. 12.1 2 His spirit will bee more grieued to morrow and stand further from our helpe and comfort and the more he is grieued the hardlier will he be intreated 3 His patience is more abused by refusing the meanes of our Repentance this day by slighting his voyce calling vs his stretching out his hand this day offering grace and by not listening to the knockes and raps at the doore of our hearts 4 His wrath will be more increased by the increase of our sin this day before to morrow and being prouoked may iustly giue vp the sinner to a heart that cannot repent Were it not iust that seeing he calleth and they will not heare that either hee should be dumbe and neuer call hereafter or God deafe neuer to heare thee call If thou that wilt not repent at Gods call and command should not finde Repentance to bee at thy call and command liue forgetfull of God and dye forgetfull of thy selfe 2 Looke at our selues and see if Repentance had not need bee thy first taske For 1 Before Repentance a man is an euill tree and an euill tree can bring no good fruit thou canst not pray nor be heard in prayer thou canst not heare nor receiue Sacraments but to damnation nor performe any duty of piety or charity acceptably till thou hast repented If thou hast any thing to doe with God or any expectation from him thou must first wash and cleanse thy selfe and then come and reason with him Isa. 1. 2 If thou beest not apt or willing to repent to day thou wilt be lesse apt to morrow for the heart will be more hardened the conscience more seared the will more crooked the conuersion more difficult corruption more rooted by continuance the nayle haâ—der driuen in the soule more deadly stung thy selfe furre weaker to get out of silme in all which regards thou canst not vndertake Repentance too soon 3 Look vpon sin and whether we had not need deale with it at first for sinne is like fire set into our house to burne vs vp who but a mad man would not bestir himself with all speed to quench it in the first sparke or breaking out before it be increased to a great slame should we not be as carefull for our soules as for out houses It is morbus natura wee are wise to take our bodily diseases in hand betime because the medicine is prepared too late when the disease hath preuailed by continuance It is the plague of the soule for which the Physitians prescribe 2 Sin by continuance groweth more in number and more in strength it is still ingendring and groweth more fruitfull one sin is a linke to another drawing that and one sin must maintaine another Ahab must maintaine his couetousnesse by murther Gehesiâ— one by another Dauid his adultery by murther Solomon from carnall whoredome to spirituall Herod maintaining incest must cut off Iohns head Sinne groweth stronger after the birth and as a plant of the diuels planting Take it when it is new set it may be plucked vp easily but let it grow to a tree no strugling can plucke it vp nor many blowes strike it downe Sin is strong in the cogitation stronger in affection most in action and heart 4 Looke vpon Repentance and there is a twofold Repentance that is seldome true 1 Late Repentance for then commonly sin leaueth vs not we sin and when Repentance liueth not with vs commonly it dyeth with vs and what thanke is it to leaue the world when the world leaueth him and casteth him off When weakenesse hindereth him to sinne wee must thanke his weakenesse not him saith Basil. 2 Forced Repentance when men in distresse of body or mind or feare of death pretend a Repentance will promise pray vow or doe any thing but the feare is scarce ouer but so is their Repentance then returneth the vncleane spirits with seauen worse than himselfe and now running from God God is gone further off than before and a thousand to one neuer returneth againe O therefore is the delay so dangerous is neither the day of thy life nor the day of grace certaine is the present day late enough may the next day be too late how darest thou cast thy Repentance into thy last accounts which ought to be the first worke of euery Christian how darest thou deferre it beyond this day and hazzard to lose that in one moment which can neuer be hoped or gayned afterward Let euery eye behold Christ mourning ouer him as ouer Ierusalem Oh that thou haddest in this day knowne the things of thy peace but these things are hid from thine eyes A wise man may slippe or fall into a pit but he is a mad man that will not rise out againe 2 As Repentance must be the first so it must be the constant and daily exercise of euery Christian who must esteeme his whole life a continuall Repentance We sweepe our houses euery day but the houses of our hearts haue more need because of the soyle and dust of our daily infirmities Our hands haue daily need of washing our hearts much more 2 As the bloud runneth through all the veines and is necessary to carry life and spirit through all the parts so Repentance must run through all the occasions of the day all which call vs to repent For 1 We are bound to the daily sacrifice and seruice of God which cannot be performed without Repentance Come before God without Repentance all is one as if thou cut off a dogs head or offer swines flesh 2 Our daily failing cals vs to daily repentance we goe ouer daily frailties many yeelding to temptations many rouing thoughts idle speeches many sinfull actions of bad and scandalous examples many secret sins not easily found out many sinfull defects cleauing to our best duties euery one of these call vs to a constant practise of Repentance in examination confession watchfulnesse mortification c. 3 Many are the daily troubles of our callings many afflictions meete vs many crosses befall vs in our family in our estate in our friends many afflictions vpon the Church and land we heare of euery of
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
custody of their Watch and therefore though sometimes he may nod sleepe yet his heart waketh Cant. 5.3 2 He strengtheneth himselfe with a diligent care to prosper in grace and grow daily to perfection Phil. 3.12 Hee hath not yet attained but striueth To which end 1 He listeneth heedfully to the silent and secret motions of the spirit to cherish and foster them 2 Hee waiteth vpon the meanes and ministery as Mary sitteth downe at the feet of Christ with humility and constancy as that gesture implyeth and seeketh and apprehendeth all occasions of good 3 He obserueth and carefully vndertaketh good duties to which he is directed and indeauoureth to performe them in an holy manner with cheerefulnesse and wisedome and to a good end sincerely ayming at Gods glory and the saluation of himselfe and others And as hee must needs thriue who in a gainefull trade is diligent to apprehend all good opportunities so in this gainfull trade of godlinesse it is the diligent hand that maketh rich and in euery labour is abundance whereas the idle person quickly wasteth his stock and commeth to nothing 3 He strengtheneth himselfe with spirituall armour and weapons of Gods making against temptations assaults persecutions stormes and all kinde of resistances he knoweth the enemies are many their malice restlesse and inappeasable and therfore he hath need to stand as the Iewes in building the wall of Ierusalem with the trowell in the one hand and the sword of the spirit in the other And 2 Hauing had experience of the safety and strength in this armour of proofe he is carefull to put it on and keepe it on being well assured that he cannot be hurt but onely in the want or carelesse vse of it 4 He prepareth himselfe by daily exercise of Repentance for Christs appearing Acts 17.31 God admonisheth euery man to repent because he hath appointed a day And this exercise is in these things 1 Hee looketh for his head and in the meane time comforteth himself as a member which must be of the same nature and qualities if the head be a liuing spirituall holy gratious head so must the member Our head admitteth no rotten gangrenous and incurable member 2 He feareth God because of the great day of his wrath which commeth Reuel 14.7 Being stricken with a reuerend feare he shunneth euery sinne yea euery idle word whereof he must giue account 3 He cleareth himselfe from sin daily because as the day of death leaueth him so that day of iudgement findeth him he prepareth himselfe by doing that daily which he would be found doing on his dying day his care is not onely to bee found blamelesse but wel-doing Blessed is that seruant whom his Master â—indeth so doing 4 He getteth and keepeth a good conscience before God and all men thus he prepareth an Arke for himselfe to sit safe in Well he knoweth that the sentence of the great Iudge at that day shall concurre with the sentence of this little inward Iudge 5 Because the sentence of that day shall be passed according to the soundnesse of faith and fruits his daily care is to get oyle into his lampe and light of shining and sauing graces and holy duties which onely admit him into the Bridegroome chamber Thus he prepareth his reckoning daily and fitteth his account that he may giue it vp with ioy 6 He longeth and sigheth and waiteth to put off all corruption of sinne and misery and put on fulnesse of grace ioy and glory Rom. 8.23 we sigh in our selues 2. Cor 5.4 We sigh and are burdened to be cloathed vpon and loue to remoue out of the body and to dwell with the Lord chap. 8.2 The Spirit saith come and the Bride saith come Reuel 22.17 These are the true characters of sound Repentance which euery Beleeuer shall finde in himselfe in some comfortable measure CAP. 38. Motiues to Repentance first from the necessity of it THe fifth and last generall is the motiues to excite vs to this so necessary a duty of Repentance The first of these motiues shal be out of the Text which inforceth the necessitie of RepentaÌ„ce Except yee Repent yee shall perish This will appeare if we looke on sinne vnrepented 1 In the nature of euery one being first a worke of the flesh which to doe is to dye The wages of sin is death Rom. 6.23 If ye liue after the flesh ye shall dye Rom. 8.13 And the end of these things is death Rom. 6.21 And when we were in the flesh the motions of sin which were by the law had force in our meÌ„bers to bring forth fruit vnto death Rom. 7.5 2 Euery sinne separateth from God the fountaine of life and so slayeth vs holdeth all good things from vs Isay. 59.2 3 Euery sinne vnrepented fighteth against the soule 1. Pet. 2.11 Lusts warre against the soule and wound it with many deadly gashes Paul telleth Timothy that they drowne the soule in perdition 1. Tim. 6.9 4 Euery sinne putteth vs vnder the power of the diuell and so in state of perdition 1. Ioh. 3.8 He that committeth sinne is of the diuell and maketh vs resemble the diuell and the impenitent person is said to be in the snare of the diuell taken at his will 2. Tim. 2.10 5 Euery sinne vnrepented shutteth heauen Gal. 3. â—2 They that doe shoh things shall not inherit the kingdome of heauen and God hath sworne that neuer an impenitent sinner shall enter into his rest 2 Looke on sinne in the inseparable companions and effects of it 1 The wrath of God as a fire kindled burning to the bottome of hell Psal. 7.12 God is angry with the wicked euery day and raineth downe on the head of the sinner stormes and haile and shooteth all the arrowes of reuenge out of his quiuer How did he lay about him and cast out his curses as thicke as haâ—le vpon the first sinne committed against the serpent the woman the man the earth and all about him 2 This wrath hath linked as with an iron chaine sinne and punishment together which goe inseparably as the cause and the effect as the body and the shadow as the worke and the wages as the parent and the childe one begetting another heauy and smart is the rod that is prepared for the fooles backe and thou canst not goe on in sin but vnto punishment 3d. Effect Gods iustice requireth that as a man soweth so he must reape Gal. 6.7 Sinne is the seed of wrath and the haruest of the sinner is proportioned to his seed time Iob 4.8 I haue seene that they that plow iniquity sow wickednesse reape the same If thou sowest iniquity thou must reape affliction Pro. 22.8 He that soweth to the flesh must reape corruption Look not to reape wheate if thou sowest tares euery seed bringeth vp his owne kinde sow the winde and reape the whirlewinde Hos. 8.7 4 There is no way in the world to auoid this wrath and iustice but Repentance for first to
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
is well pleased with his wealth and willingly concealeth it from others So the godly and humble soule may be well contented that hee is rich in God and rich in Grace and in an honourable and happy estate though all men take no notice of it Though the world iudge according to the outward appearance because it knoweth not the Father nor yet the loue of God Neither is this the time when they must appeare what they are yet mis-iudge not thine owne happinesse for the present though it appeare not for did the honour of the Saints appeare all the sheaues would bow to theirs and all the Nobility and glory of the earth were but vanishing shadowes and as Ionas his withering Gourd before them Yea I suppose the glory of the least Beleeuer when it shall appeare shall darken the glory of the Sunne 4 What an happy seruice is it if thy dishonour can bring any honour to God and his truth As Luther of Moses body so I say of thy name Let it dye and bee buried stinke and rot and let no man know where it lyeth so as the name of Christ may be magnified by thy life or death Be content then if the sonnes of men turne thy glory into shame if it be vile to be humble before and for the Lord bee yet more vile 5 Consider whether the work of grace get strength in thee whereby thou art crucified to the world the world to thee whether canst thou cōtemn the contempt of the world despise the glory of it esteeming it in comparison of Christ dung and drosse A man that is dead or crucified is in such an estate as he careth not for all the pompe and glory of the world neyther doth he feare that the world can iudge him lower than hee is so a man crucified with Christ is dead to the world the world cannot cast him lower than hee hath cast himselfe 4 Consider that the scorne and reproach for Christ which is causelesse is indeed the present crowne of glory set vpon the head of a Christian. And though the world knoweth not Christ if hee come not with a crowne of gold yet faith spieth more honour in the crowne of thornes both on his owne and on the heads of his members and reioiceth more in the crosse of Christ than in all the world besides Christ crucified is a Christians only glory Gal. 6.19 5 Seeing there is no man but must be contemned let vs chuse rather the contempt for well-doing than the contempt for sinne A man must eyther be cōtemned here of the world or hereafter of God Now whether is more eligible to be reiected of euill men or of the Son of God Surely nothing can cast such dung in the face of a man as his sinne vnrepented vnpardoned This maketh him contemptible to God to good Angels good men euen here and there abideth an eternal contempt for sin and sinners hereafter as it is Dan. 12. Whereas if godlinesse draw on the hatred of wicked men this is abundantly recompenced with the loue of God and of the Saints which is not temporary as is their hatred but euerlasting and endlesse And what need a wise man to care for the hatred of abiect scullions base gally-slaues if he can retaine the fauour of the Prince the Nobles and best men in the land A second great let of Repentance from the world is that of him Luke 9.61 who would faine follow Christ but hee must first bidde them farewell that are at his house and this is so long a doing that we heare no more of him So euery naturall man hath many friends in the world many welwillers and sundry to whom he is ingaged and much beholding and he is loth to part companies and bid them farewell Now if hee begin to repent hee must bid a number of these friēds adieu farewel much of that which formerly he called good fellowship and merry company these will not go in his way and he must not goe in theirs Ans. To this let first If the businesse of Repentance breake off that fellowship which wicked men make works of darkenesse and pleasures of sinne such as is drunkennesse swearing revelling stage-playes masking may-games carding dicing frothy or foule communication and the like what can be a higher praise of godlinesse than to cut off such vngodly fellowship of which sinne is the only knot and band But as for Christian fellowship in lawfull and ioyfull meetings in the feare of God as the ancient Christians beleeued conuersed eate and dranke and reioyced together Acts 2. Godlinesse and pietie establisheth such so it rectifieth and sweetneth society and maketh it truly fruitfull and profitable It only forbiddeth that merriment which is not in the Lord the mirth which Salomon calleth madnesse when men are neuer so merry as when God is farthest off as mad men sing when their bands increase 2 To walke in the way of repentance is not to lose friends for let a mans wayes please the Lord hee maketh his very enemies become his friends Pro. 16.7 This is the way to get and keepe sound friends and friendship It is hee alone that can contemper iron and clay to a mixture he can make the wolfe and the lambe the Beare the Calfe the Lyon and the Oxe feed peaceably together Esa 11. For as hee that is confederate with a King is at peace with all his subiects so he that confederateth and entreth league with God shall so farre forth finde men friēdly as may stand 1. with Gods wisedome 2. with exception of the crosse 3. with promotion of his owne saluation And what wise man would chuse to liue out of Gods fauour for mans yea for wicked mens As Elkanah said to Hannah Am I not better than ten sonnes so may the Lord Am not I better than ten thousand friends 3 To walke humbly before God is not to lose friends but to exchange those that are couert enemies vnder the habite of friends for true friends indeed and to breake from such friends is to get God thy friend and father Christ thy friend and brother the Angels thy friends and guardians the godly thy friends and fellow members thine own conscience thy friend yea as a thousand friends and witnesses for thee And these are friends worth hauing As for other friends who draw thee aside from obedience to God say to them as Christ to Peter disswading him from suffering Get thee behinde me Sathan and as Dauid Away yee wicked for I will keepe the commandements of my God Psal. 119.115 4 Grace teacheth a godly man to haue the same friends and enemies that God hath because of the couenant and league now stricken betweene them Psal. 139.31 But 1 See the hatred be carried against vices not persons lest we sinne against the precept of louing our neighbour 2 See to the puritie of our affections that they bee not priuate but set vpon Gods glorie nor as they
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
any sinne Psal. 130 Mercy is with thee that thou mayest be feared Psal. 1.03 As a father pittieth his sonne so the Lord him that feares him He that apprehendeth mercy will not bolster himselfe in sinne nor lay presumptuous sinnes vpon Gods backe but the sense of Gods mercy will leade him to Repentance Rom. 2. He knoweth that though mercy reioyceth against iustice yet it destroyeth not Gods iustice All the waies of God are mercy truth these are the two feet of God by which hee walketh in all his waies Let vs humbly fall downe and kisse both these his feet Bernard 5 Mercy belongeth to the mercifull to those that are charitable kind to their brethren Math 5. Blessed are the mercifull for they shall finde mercy but iudgement mercilesse shall be to them that shew no mercy Can we expect and receiue a full streame and not let fall a drop of mercy vpon others Hath the Maâ—â—er for iuen thee 10000. talents and wilt not thou forgiue pence and farthings Math 18.27 In spirituall things will not we beare with the infirmities of the weake are not we subiect to the same infirmities doe not we consider our selues Gal 6.1 Did not Christ become in all things like to vs to be a mercifull high Priest Haue we neuer had any sores which we would haue had others handle gently Doe old men forget they were children what lusts of youth and temptations they haue passed In temporall things we call for mercy on this and that occasion generall and speciall God in his members call for mercy Some men passe by as the Priest and Leuite without all bowels dry as flint without hearts hands bowels no charity no humanitie first looke they for no more secondly may it be their case thirdly is it not a great misery on themselues on their ill-gotten wealth on their iniustice to God his Ministers and others CAP. 29. Le ts of Repentance from our selues as first that it is vnpleasing to nature 3 NOw we come to the lets and hinderances of Repentance cast in our way by our selues for nothing can be a greater or stronger Let to Repentance than the naturall and idle vngrounded conceits of the vnregenerate heart which hath deuised many wandrings turnings to shift off the businesse of Repentance 1 A conceit that it is vnpleasing to nature and indeed sloathfull nature cannot indure the hardnesse of Repentance and no maruell that case slayeth the foole when it woundeth euen the godly themselues Cant. 5.3 The Church will not foule her dainty feet nor get off her bed to let in Christ after many knooks and perswasions Ans. But what a distemper is in that iudgement and how crazie is that vnderstanding of a sicke man that feareth â—he remedie more than the disease yet so foolish are wee in our owne wisedome as to feare the remedy of repentance more than the sinne to be repented We hold that extremitie of way wardnes and near to phrenzie when a patient will rather chuse to dye of his disease than to endure the taste of physicke because it is bitter and vnpleasant Euen so although godly sorrow be bitter and vnpleasant to corrupt nature yet wisedome will conclude many things to bee wholesome which are not so toothsome 2. Compare and weigh in an euen ballance whether the pains of wel-doing be matchable with the paines of sin whether the momentany paines of Repentance here bee comparable to the eternall paines of impenitency hereafter consider whether the crop of sin or haruest of repentance bee better The wages of sinne is death and is not death painefull but the haruest of repentance is eternall life 2. Cor. 7.10 Godly sorrow bringeth Repentance to saluation Say now whether is easier to sow in teares and reap in ioy or to sow in carnall iollitie and reape in eternall sorrow whether is easier to sow to the flesh and reape corruption or to sow to the spirit and reape eternall saluation 3. Bee it that Repentance be vnpleasing to nature yet a Christian hath more than nature he hath a spirit of grace changing nature and making the Commaundement easie Whence it is that those that haue entred this way and by the spirit haue mastred the flesh in part finde nothing more sweet than the tartest sorrow of sound Repentance and this Repentance they neuer repent of Be it as Basil. Laboriosa virtutis via yet render thy selfe as captiue to the commandement Bee at some paines in subduing thy heart thou shalt no sooner begin but â—ase and ioy wil come which shall aboundantly recompence all former griefe and labour Obiect Alas then I neuer repented for I feele no inward power or motion whence I can draw comfort from my repentance 〈…〉 Ans. It may bee so for perhaps 1. thou hast performed that duty in a cold and formall manner or 2. for sinister ends not for conscience and 3. by fits and starts vnconstantly And how can a man that goeth backward and forward make riddance of his way But goe about it heartily ioyne the inward seruice of the heart in seeking God with the outward tye thy selfe to a settled course in performance fauour not the fleshâ— nor care to fulfill it in the lusts of it and be assured to finde more ioy and sweet inward motion at least much lesse paine in the exercise of repentance than in the exercise of sin CAP. 25. Obiections against repentance from a mans election 2. BVt why should I thus abridge my selfe with needlesse sorrow and to very little purpose For if I look to God I am either elected or not If I be I shall bee saued without all this ado If I be not all the Repentance in the world wil not auayle Againe looke to men they be either such as repent not but enioy the world and their pleasures and their sins too and yet these liue and dye honestly and peaceably and as well as any other Or they be such as do repent and betake themselues to this strickt course and these many of them in their liues are as deceitfull vniust couetous proud hypocriticall as any men in the world and many of them in their death as vnquiet vncomfortable vnhappy as those that neuer vndertooke such businesse Ans. To meet this dangerous subtiltie 1. To those that conceiue Repentance a vaine thing because of the certainty of Gods decree concerning their saluation or damnation 1. The wise God in all his decrees to his maine ends hath also decreed the meanes seruing and leading to those ends The ends of his election are either next which is the glorification of the elect or the remote and highest his owne glory in the Saints The meanes decreed to these ends are Christ Regeneration by the spirit required in all that must be saued euen the smallest infant and in men of yeares Knowledge of the Word Faith Repentance Obedience And as those ends are stedfastly and vnchangeably so are the meanes as certainely decreed as those ends And
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
way to heauen is Repentance Would a man refuse wholesome physicke because some dye that take physicke The proper physicke of a diseased soule is Repentance Would we thinke that man in his wits that would disclayme and wilfully refuse good and wholesome meate because some surfeit and cast vp all againe Where shall we finde a Trader or dealer in the world that will refuse to meddle with all money and gold because there is some clipt and counterfeit or will therefore cast off all trading because some of the same trade breake and deceiue and much lesse the most gainefull trade of godlinesse 3 Some others that haue very busily followed the worke of Repentance haue found as little peace and comfort in their death as any Some of them haue dyed despairing some blaspheming perhaps some on their owne hand Answ. The way of dying well is the way of Repentance and in this way none can dye ill But precious in the eyes of the Lord is the death of all such whatsoeuer it seeme Psal. 116. 2 Gods children may want sense of comfort but this argueth not but he might haue formerly the presence of sound comfort and the true ground of it present still A tree in winter liueth but seemeth dead present paine and sicknesse of body argue not it had neuer health 3 Gods child may want sense of faith and in death seeme to be in the gulfe of despaire and yet passe to heauen by the gates of hell as Christ did 4 Gods childe may haue rauings blasphemies fierce actions against themselues and others which are the effects of diseases melancholy frenzy burning agues pestilence from which they are not freed but howsoeuer diseases may depriue the childe of GOD of health sense comfort and life it selfe it cannot depriue him of saluation Rom. 8. I am perswaded that neither life nor death c. 5 Christian wisedome iudgeth not of a man by the strangenesse of his death but by the goodnesse of his life and no kind of death is euill to him that is in Christ for he is freed from the curse of the law CAP. 27. Obiections from the conceit of the easinesse of Repentance Obiect OThers conceiue Repentance so easie a thing and soone done as needeth no such care or time A Lord haue mercy at death and what need a man martyr himselfe all his life Answ. 1. These men that so sleight the remedy neuer saw the danger of the disease Is the disease but a little languishing of nature as the Papists would make vs beleeue or rising out of a few sleight veniall sinnes cured by a a Creed or Aue or a knocke on the breast They deale with their Proselites as the mother with an infant if it hurt the finger the mother bloweth it and these babies beleeue presently the blowing hath soundly healed it But he that measureth either the disease by the remedy or the remedy by the disease shall find it mortall enough being the foulest and most contagious and incurable disease that appertaineth to man compared in the law to the leprosie which was not cured so easily but required an infinite toyle to goe through the cure according to the law often proued inuincible and incurable Naaman cured by miracle must yet wash seuen times to know the difficultie of the cure 2 The whole power of nature cannot doe it and yet a naturall man thinketh it easie Is it easie for an Ethiopian to be washed white or a Leopard to part with his spots So easie is it for him to doe good that is accustomed to euill Ier. 13.23 Is it easie for an old man to become young againe and so easie is it in nature for an old sinner to be renued by Repentance Is it easie for a dead man to be raised to life it cost Christ himselfe teares and groanes to raise Lazarus not because it was hard to him but to shew the impossibility in Lazarus and is it easie for a dead man to raise himselfe and so easie is it for a man dead in sins trespasses to raise himselfe to Repentance Ephes. 2.1 3 Is it so easie which the whole power of grace cannot conquer while we are here below All the grace in the world cannot cleane fetch out the soyle of sinne while wee are here Is it easie to wash out a scarlet or crimson to become white which was dyed both in wooll and cloath nay the cloath will be torne to pieces first and so easie is it euen to get out by Repentance the deepe dye of our scarlet sinnes of our nature and practice 4 Didst thou euer try how easie it was to turne away from some outward act of sinne to which thou wast addicted and yet a hypocrite by some restraining grace can doe it he can for some reasons forbeare some acts of adultery swearing But this is another thing it is the killing and mortifying of inward affections lusts as deare as members Col. 3.5 Mortifie your earthly members this is not the cutting off a washbow of sinne but the stocking vp the roots which is another manner of taske A naturall man would offer any thing to God but his beloued sin he would rather come before the Lord with riuers of oyle and offer the fruits of his body than any one lust and therefore it is not so easie as many conceit 5 Is it so easie what maketh wicked men take on so at godly Preachers when they cal them to Repentance dealing with them as some distempered patient who feeling the smart of a drawing plaister and corasiue driueth away the Surgeon with rayling speeches and casting bedstaues at him when he commeth to touch and to cure his wound Canst thou not abide a drawing playster to driue away corrupt bloud and humours much lesse wilt thou finde ease in cutting off ioynts and members and putting out eyes which Repentance must doe Thinke on these things and then tell mee what an easie thing Repentance is CAP. 28. Obiections from the vnseasonablenesse of Repentance that it is yet too soone or else it is now too late 4 OThers obiect against themselues the vnseasonablenesse of their Repentāce And this hath two branches some conceiue it is yet too soone others that it is too late 1 It is yet too soone I may inioy my sweet sinne a while for sinne is like his father is loath to bee tormented before his time Answ. 1. No man will reason so senselesly for his body I haue a wound or gash but it is not yet time to looke to it I will let it rot and gangrene and then I will looke to it but then it is too late and incurable Or I haue a thorne in my foot it is not yet time to pull it out We know all delayes in bodily diseases dangerous much more in the soule neither will a man be so void of common reason for his goods My house is on fire but it is not yet time to quench it why should this be admitted for
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