shall have him it is no matter as I said what a man is or what a man was onely if he will be another man for the time to come and therefore it is false preaching to say they must come thus and thus as if Christ were purchast with our owne gift but we preach Christ freely without any condition without any exceptions of persons Whosoever will let him come and take of the Water of life freely as in Revel 21. And that Christ is thus ready to receive humbled sinners you may see in his readinesse to receive all manner of people whilest hee was on the earth with severall diseases hee put none away that came unto him Againe consider that if Christ should not bee mercifull then the end of his Redemption should be lost for wherefore came he but to show mercy unto sinners Againe consider how ready he is to receive sinners from the mouth of his Ministers 2 Corinth 5. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God that is wee use all the perswasions and motives that we can wee exhort rebuke instruct you and all to this end to make you willing to receive Christ nay wee doe not onely beseech you but with those in the Gospel we compell you to come in that is wee perswade you often against your wils to receive Christ. Now the things that keepes men from Christ is this they say that they are not fit to come to Christ and therefore they will not come but men are deceived for there is no other fitting condition required of us by God onely beleeve and you shall be saved that is if you have but a desire to come to Christ you may have him as for example if there should be a generall proclamation made by the King for all offenders let their crimes bee what they will that whosoever will come in and lay downe his armes of rebellion and acknowledge him to bee Supreme shall have pardon it may bee there is some offenders that have greater crimes then others and others lesse whatsoever difference there be it matters not if they will but come in they shall have pardon so I say unto you if you will come in it matters not what your sinnes were or are Christ here hath made a generall proclamation that whosoever will come in shall have mercy therefore feare not what your sinnes bee onely get a willing heart to part with sinne and cleave fast unto Christ and Christ will not forsake you In the time of the law every seventh yeere there was a Iubilee wherein every servant was made free from his Master but if any refused then then he was to be bored thorow the eares and to serve his Master for ever beloved now is the yeere of Iubilee you may now bee free men in Christ if you will but receive Christ but if you will not then you shall bee markt for the devill and serve him for ever therefore as Pyrrhus said unto his servants he that will freely goe with me unto the battell let him come so I say unto you if you will freely come in unto Christ come and Christ will receive you but if you will not Christ will not have you to goe with him that is you shall not but this you will not doe till you bee humbled and therefore labour to get humiliation and then whatsoever your sinnes are you shall bee saved if you will but receive Christ. Therefore examine your selves in what a frame your hearts stand in if so bee you finde that your hearts are hardned as the Apostle saith that is such as cannot repent it will be a difficult thing for you to receive Christ that is if you have put the spirit by his proper worke and have hardned your hearts from his feare it will be a hard matter for you to get the spirit of repentance the Apostle cals men in this estate like Trees twice pluckt up by the rootes Iude verse 12. that is it will bee a hard matter to make them to grow againe and be fruitfull but if you be thorowly humbled Christ is exceeding mercifull and ready to receive you unto favour Imprimatur Rob. Austine Iuly 30. 1633. FINIS Doctr. Reas. 1. Psal. 1. 6. 1 Sam. 2. 30 Reas. 2. Reas. 3. Use 3. Mat 6. 4. Gen. 4. 15. Vse 2. Iam. 5. Vse 3. Simile Doctr. 2. 1 Chro. 21. 3 Vers. 8. Mat. 26. 21. Iohn 6. 70. Marke 14 21 Reas. 1. Reas. 2. Reas. 3. Roin 1. 28 Reas. Reas. Simile Vse Gen. 3. â— 1 Corin. 10 Gen 38. 9 Satansdeceits 1 Answ. 2. Answ. 2. 2. Deceit Answ. 3. Deceit Answ. 4. Deceit Answ. 5. Deceit Answ. 6. Deceit Answ. Psalme 119. 7. Deceit Answ. Doctr. Vse 1. Vse 2. 1 Cor. 8. 10. Nehem 1. 11 Obiect Answ. Obiect Answ. Obiect Answ. Vse 3. Vse 4. Doctr. Quest. Answ. 2 Cor. 4. 2. Reas. Vse 1. Galat. 6. Doctr. Reas. Vse 1. Vse 2. Doctr. Reas. Vse Doctr. Reas. Obiect Answ. Vse Doctr. â— 3. Quest. 1. Answ. Answ. Quest. 2. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Caveat Caveat Doctr. Reas. 1. Reas. 2. Reas. Vse 1. Vse 2. Vse 3. Quest. Answ. Obiect Answ. 1. 2. 3. 4. Doctrine What this strength is 1. 2. 1. 2. Particulars of this strength The first particular Beare wrong patiently The second particular Thriue under any affliction Acts 5. 41. The third particular To beleeve Description of spirituall strength 2. 3. 1. 1 Cor. 3. 5. 2. 1. 2. 1. 2. 1. 2. Reason 1. Reason 2. 1. 2. 3. 4. 5. Vse 1. 1. 2. 1. 2. 3. Iohn 6. 27. 1. Difference 1. Iere. 31. 34. 3. 1 Pet. 4. 4. 5. 4. 2. Difference 1. 2. 3. Difference Heb. 11. 34. 1 Tim. 4. 10. Heb. 11. 24. 1. 2. Marke 16. 16. Marke 10. 29 30. 4. Difference Rom. 2. 14. 2 Tim. 2. 3. 1 Pet. 1. 5. 5. Difference Rom. 7. 23. 1. 2. Vse 2. 1. Motive Acts 16. 25. 2. Motive Isaiah 56. 2. Ioh. 17. 4 5. Ioh. 15. 8. 3. Motive Matth. 5. 33. Isai 48. 18. Prov. 22 4. 4. Motive Psal. 45. 13. Prov. 30. 29 30. Rom. 6. 12. Gen. 49. 4. Psal. 1. 3. Vse 3. Matth. 5. 6. Prover 2. 4. 1. Meane 1 Pet. 2. 2. 1 Cor. 3. 1. Heb. 5. 13. 2. Meanes Rule 1. 2. Rule 3. Rule Iam. 1. 8. 4. Rule 3. Meanes 1. Signe 2. Signe Acts 14. 15. 1 Sam. 11. 6. Acts 4. 32. 3. Signe Phil. 4. 12. 4. Signe 1 Tim. 2. 12. 5. Signe 4. Meanes 1. Hinderance 2. Hinderance 5. Meanes 6. Meanes 2 Cor. 12. 10. Ier. 17. 5. 7. Meanes Doctrine 1. Worke. 2. Worke. 3. Worke. Acts 4. 32. 4. Worke. Acts 20. 32. Vse Matth. 25. 1 Cor. 2. 10. Eph. 1. 13. Rom. 8. 11. 14. 1 Ioh. 3. 14. 1. Signe Matth. 3. 11. Acts 2. 3. 1 Cor. 7. 30 31. Revel 3. 15. Object 1. Answ. Answ. 2. 2. Signe Holinesse 1. Matth. 15. 3â—
Acts 16. 25. Acts 5. 41. Acts 4. 14. 1. Sam. 18. 11. Ierem. 31. 34. 2. Iohn 17. 17. 3. Signe When by what meanes the Spirit comes into the heart Gal. 3. 2. Quest. 1. Answ. 1. Iohn 16. 8. 1. 2. 3. 2. Mark 6. 20. Gal. 2. 20. Rom. 8. 10. Rom. 12. 2. 2 Cor. 3. 18. 4. Signe 1. 2. 3. Rom. 6. 8. 5. Signe Gal. 4. 5. 6. 2 Cor. 8. 8. Iohn 4. 34. 6. Signe Gal. 5. 17. Acts 4. 14. Isa. 31. 3. 7. Signe Rom. 6. 8. Rom. 8. 14. Gal. 5. 22. 1 Thes. 4. 9. A maine difference betweene a holy man and a wicked man 1 King 19. 19 20 21. Object Answ. Vse 2. Iames 4. 5. Acts 20. 22. Revel 1. 10. 2. Benefit Isaiah 6. 9. Ioh. 1. 5. 1 Cor. 2. 9. 3. Benefit Ioh. 14. 26. 1. 2. 3. 4. Cant. 1. 7. 5. 2 Cor. 7. 11. 6. Ezek. 36. 26. 7. Mal. 3. 3. Psal. 51. 27. Verse 10. Verse 12. 8. 1. Reason 2. Reason 3. Reason 4. Benefit 3. 4. Ioh. 3. 8. 5. Vse 1. Meanes 1. 2. 3. Heb. 3. 15. 2. Meanes Gal. 3. 2. Matth. 12. 33. 3. Meanes 1 Kin. 3. 9 10 11 12. Luk. 11. 13. Object Answ. Iames 1. 5. Acts. 1. 4. Acts 2. 4. 4. Meanes Observation Gen. 3. 10. Three things cause Astonishment 1. 2. 3. Acts 9. 4. Verse 5. Doctrine Acts 2. 37. Ezech. 36. 26. Isai. 61. 1. 2. Matth. 5. 3. Isai. 61. 2. Revel 3. 17. 3. 2 Chron. 34. 27. Ierem. 31. 19. Hosea 4. 16. 4. Isaiah 66. 2. Iob 42. 5. 6. Prov. 28. 14. Gen. 3. 8. Exod. 20. 18. Matth. 3. 7. Iohn 4. 31. Quest. 1. Answ. 1. Gal. 3. 24. Rom. 7. 7. Luk. 15. 16 17. 1. 2. Answ. 2. Quest. 2. 2 Cor. 2. 7. Matth. 11. 28. Revel 22. 17. 3. Quest. Answ. 1 Cor. 7. 7. 4. Quest. Answ. 1. 2. 3. 5. Quest. Answ. 1. 2. 3. 6. Quest. Answ. 7. Quest. Answ. Vse Rom. 8. 15. 1. Object Answ. 2. 3. Object Answ. 4. 5. 1. Meanes 1. 2. Isal. 59. 2. 3. 4. 2. Meanes 2. 1 Cor. 6. 9. Deut. 32. to 29. verse 3. Meanes Acts 17. 30. Iohn 4. Acts 9. 4. Gen. 3. 11. Iohn 21. 15. 4. Meanes 1. Psal. 51. 2. 5. Meanes 1. Deceit Object Answ. Isaiah 66. 3. 2. Deceit Object Answ. 3. Deceit Object Answ. Psal. 51. 5. Answ. 4. Deceit Object Eccles. 11. 9. Answ. 1. Reason 2. Reason Ier. 5. 5. 3. Reason 6. Meanes Ioh. 6. 3. Luke 11. 13. 7. Meanes 1. Ier. 31. 34. Rom. 7. 7. 1. Cor. 2. 10. 2 Thes. 2. 18. Micah 5. 4. Matth. 28. 30. 3. 1. Rule Heb. 3. 13. Rom. 2. 5. 2. Rule Isaiah 58. 6. Levit. 16. 29. 3. Rule Vse 1. Motive Psal. 51. 17. 2. Reason I. Reason Isaiah 66. 2. 3. Reason Iames 1. 7. 8. 2. Motive 1. Reason 2. Reason 3. Reason Iere. 4. 3. 3. Motive 1. Quest. Answ. 2. Quest. Answ. 2. Answ. 3. Answ. Iohn 16. 9. 1. Signe 1. Motive 2. Motive 1. Cor. 13 2. Signe Isaiah 66. 2. Eccles. 6. 1. 3. Signe 1. 2. 4. Signe Ezek. 36. 37. Lam. 3. 22. 1 Sam. 3. 18. 5. Signe 1. Reason 2. Reason 3. Reason 4. Reason Act. 21. 13. 5. Reason 6. Signe Iames 1. Doctrine Ierem. 2. 19. 1 Cor. 15. 56. 2. 1. Reason 2. Reason 3. Reason Object Answ. 1. Reason Gen. 15. Rom. 2. 5. Rom. 9. 22. 2. Reason 3. Reason 4. Reason 5. Reason 1. Respect 2. Respect Prov. 1. 32. 3. Respect 4. Respect Vse Luke 13. 2. 3. Acts 5. Levit. 10. 1 2 3. 1 Cor. 10. 11. 1. Motive Rom. 5. 21. Sinne maketh ashamed Iere. 2. 19. 2. Motive Heb. 12. 6. 1. Reason Revel 3. 19. 2 Pet. 1. 4. Prov. 11. 31. Levit. 10. 3. 2. Reason Revel 1. 5. 1. Object Answ. 2. Object Answ. 2 Cor. 10. 12. 3. Object Answ. Num. 25. 3. 4. Obiect Answ. 1 Pet. 1. 17. 5. Obiect Answ. 6. Object Answ. Heb. 12. 29. 1 Pet. 1. 17. Iob 34. 11. 3. Motive Gen. 49. 4. 4. Motive 5. Motive Psal. 18. 23. 24. 6. Motive Iob 31. 2. 7. Motive Sinne restles Isai. 57. 20. 21. 8. Motive Ezra 9. 6. 9. Motive 2 Sam. 12. 7 8. Micah 6. 4 5 6 7. Deut. 32. 6. 10. Motive 11. Motive Sinne is a theife 12. Motive 13. Motive 14. Motive 15. Motive 2 Sam. 24. 10. Eccles. 7. 25. 1 Tim. 6. 9. 16. Motive 1. Motive Revel 3. 8. 1 Ioh. 48. 2. Motive Revel 2. 10. 3. Motive Doctrine 1. Reason 2. Reason 3. Reason 4. Reason 1. Vse Object Answ. 2. Vse 1. Helpe 2. Helpe
REMAINES OF THAT REVEREND AND LEARNED DIVINE JOHN PRESTON D. in Divinity Chaplaine in Ordinary to his Majesty Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne â—â—ntaining three excellent Treatises Namely IVDAS'S Repentance The Saints Spirituall Strength PAVLS Conversion HEBR. 11. Being dead hee yet speaketh LONDON Printed for Andrew Crooke 1634. IVDAS HIS Repentance OR THE LAMENTABLE EFFECTS OF A STARTLED CONSCIENCE Delivered in eight severall Doctrines raised from the third fourth and fifth Verses of the 27. Chapter of the Gospell by St. MATTHEVV All the usefull and profitable Observations of that late Reverend Divine IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuell Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne Printed at London for Andrew Crooke 1634. The Contents of JVDAS Repentance DOCTRINE I. SVch as a Mans life is such is his Name after death page 3 REASON I. God blessethor curseth man according to his workes p. 4 1 In regard of his Truth ibid. 2 In regard of his Glory ibid. REAS. II. Manappeareth like himselfe p. 4 REAS. III. Other men in the end speake truth without enuie or feare p. 5 USE I. Not to be secretly wicked for God is a publike rewarder of all ibid. USE II. To cleansethe heart from sinne by daily repentance left sin should rot the name p. 6 USE III. To encourage good men their ill reports shall soone vanish p. 7 To discourage wicked men their good reports shall not long last p. 7 DOCT. II. Sinne seemes small before it be committed after most vile and hainous p. 8 REAS. I. Lust blindes the eyes of our understanding p. 9 REAS. II. The Divell lessens the sinne before committed aggravates it afterward ibid. REAS. III. God leaves a man to himselfe ibid. Good men for sinne sometimes of God left to themselvs 1 For increase of Gods glory p. 10 2 For awakening their consciences ibid. The reason of insensiblenesse in grose sinnes p. 11 USE To beware of the Divels subtile temptations ibid. Satans deceits to draw man into sinne are 1 Promise of pleasure profit c. p. 13 2 Hope of escape and going to heaven p. 14 3 Hope of leaving it when we will p. 15 4 Neerenesse to vertue p. 16 5 Pronenesse of Nature ibid. 6 Turning away the thoughts to something else p. 17 7 Beginning by degrees ibid. DOCT. III. Tishard to discerne false Repentance Confession and Restitution from true False Repentance goes very farre both in respect of the Reasons drawne from the Grounds and Concomitants p. 19 I. The Grounds of false Repentance 1. Selfe-love p. 20 2 Common gifts of the holy Ghost to disapprove the foulenesse of Sinne. p. 21  Hate the uglinesse  3 Aiarnall apprehension of beautie sweetnesse and excellencie in Gods wayes ibid. 4 Good Education ibid. II. False Grounds of Confession 1 Passion p. 22 2 Evident discovery of sinne  3 Torture of conscience  III. False ground of Restitution is the burthensomenesse of sinne ibid. USE I. To shew the vanitie of Popish Doctrine ibid. USE II. To exhort men to try whether their owne Repentance be true or false p. 23 Two things hinder this judging of a mans selfe I. Vnwillingnesse to search the causes whereof are 1 Along perswasion of ones good estate 2. A desire to taine some delightfull sinne II. Inability to judge Helpes to judge whether ones Repentance be true or false are by I. Inward Differences five 1 An inward inclination to holy Duties p. 24 2 An abilitie to performe good purposes p. 25 3 A particular apprebation of holmesse p. 26 4 A detestation of all sinne ibid. 5 A love to God in his Attributes ibid. II. Outward Effects 1 Constancie p. 27 2 An uniformitie in life p. 28 3 Generalitie of obedience ibid. The godly man differs from the wicked in his Relapse 1 In using all meanes against his sinne and shunning all occasions p. 29 2 In not allowing himselfe in it ibid. 3 In labouring to overcome it ibid. 4 In increasing more and more in grace ibid. Differences betweene true and false confession are 1 Confession of the least and secretest sinnes p. 30 2 Constancie ibid. 3 A good ground namely Humiliation ibid. Differences betweene true and false Restitution is a cheerefull not unwilling restoring the things we love and delight in ibid. VSE III. To teach men what to judge of others Repentance p. 31 USE IV. To shew the wofull case of such as have not gone so farre in Repentance as Iudas did ibid. DOCT. IV. Good things are approved in wicked mens consciences whether they will or no. p. 31 REAS. I. Because it is not in mans owne power to iudge as he list but from the light of conscience p. 32 REAS. II. Because Godwill have glory from all his creatures p. 33 USE I. To teach us to thinke well of the waies of God ibid. USE II. Not to be discouraged with any opposition ibid. DOCT. V. Mans nature apt to excuse sinne after t is committed p. 34 REAS. I. Actuall sinneleaves darknesse in the minde ibid. REAS. II. It begets passion that corrupts the judgement p. 35 REAS. III. It weakens the faculties of the soule ibid. REAS. IV. It drives away Gods Spirit from us ibid. USE To flye sinne that blindes our eyes and binders our receverie ibid. USE II. Being falne to remember how apt we are to excuse sinne p. 36 DOCTR VI. Companions in evill least comfortable in times of extremitie p. 36 REAS. I. Gods justice who sets them one against another that joyne against him p. 37 REAS. II. Mans nature apt to love treason hate the traytor ibid. REAS. III. Their owne love being gaine or somebase end ibid. VSE I. To make us beware how we joyne with wicked men ibid. DOCTR VII The greatest comfort in sinne proves commonly the avost discomfortable p. 38 REAS. I. The Curse of God ibid. REAS. II. Sinne makes the soule sicke ibid. VSE I. To make men take beed how they turne from God to sinne p. 39 DOCT. VIII Gods wrath and sinne charged on the conscience are exceeding terrible and insupportable p. 39 What horror of conscience is shewed in six Questions QVEST. I. How horror of conscience wrought 1 By Gods Spirit p. 40 2 By the Divell ibid. Notes to discerne by which of these t is wrought are 1 By the falsehood mingled with the trouble of conscience 2 By the Affection it striketh in us 3 By the extremitie of anguish it causeth 4 By the manner of doing it p. 41 QVEST. II. What a condition such are in ibid. QVEST. III. Whether God sends it for a punishment or preparation of Grace ibid. QVEST. IV. What is to be thought of those that are in such trouble of Conscience p. 42 QVEST. V. How to be discerned from melancholly ibid. QVEST. VI. Whether it may befall the childe of God in the estate of Grace p. 43 As in joy A good thing  The conjunction of that to
us  The reflect knowledge thereof So in griefe A bad thing  The conjunction of that to us  The reflest knowledge thereof Reasons of the Doctrine I. Sin and Gods wrath in themselves the greatest evils p. 45 REAS. II. Gods presence is taken from them ibid. REAS. III. The sensiblenesse of Conscience p. 46 USE I. To labour to keepe a good conscience ibid. USE II. To shew the miserable condition of such as goe on in sinne altogether insensible of the burthen thereof p. 47 USE III. To teach us the way to obtaine pardon is earnestly to sue for it above all other things p. 49 The right way to get pardon is to labour I. For humiliation by the Law The Law humbles p. 50 1. By declaration of the fault  2. By Commination of punishment  II. For comfort by the Gospell The way to see the fault is 1. To looke on some particular grosse sinne p. 51 2. To consider the corruption of Nature ibid. Faith in Christ and a particular application of the Promises is the best way to be sure of mercy p. 52 Iudas Repentance Matth. chap. 27. vers 3 4 5. Then when Judas which betrayed him saw that hee was condemned he repented himselfe and brought againe the thirty peeces of silver to the chiefe Priests and Elders Saying I have sinned in betraying of innocent blood and they said what is that to us see thou to it And when he had cast downe the silver peeces in the Temple he departed and went and hanged himselfe THese words doe containe the repentance of Iudas after his great sinne of betraying Christ The summe of them is to shew what Sentence hee had cast upon him The parts of the words are these five First a description of Iudas One who betrayed Christ. Secondly the occasion of his Repentance which is set forth by the circumstance of Time When he saw he was condemned Thirdly the Repentance itselfe in these words He repented himselfe and brought againe c. Of which Repentance there are three parts 1. He made restitution of that hee had taken hee brought againe the thirty silver peeces 2. He confesseth his sinne saying I have sinned in betraying innocent blood 3. Hee shewes himselfe sorrowfull so that if it were to doe againe he would not doe it which is another effect of his Repentance Fourthly the entertainment that hee had of the Chiefe Priests and Elders afterward Wherein observe 1. They excule themselves saying What is that to us although they had little reason to say so for if hee had sinned in betraying Christ then much more they who were the causes thereof 2. They lay more burthen upon him Looke thou to it Fifthly the issue of all this wherein is set downe 1. What comfort hee had of those thirty silver peeces He cast downe the silver peeces 2. What Judgement God inflicted on him hee made him his owne Executioner He departed and went and hanged himselfe These are the parts of the words First for the description of Iudas one that betrayed Christ. From whence observe the doctrine is this That looke what a man is in his life-time such shall bee his name in the end if their lives have beene bad their names at their death will be according if good their report shall be thereafter as it is here plaine in Judas hee hath his name according to his desert I deny not but for a time a good man may bee evill spoken of and an evill man may be magnified For the former wee may see it in many places Our Saviour Christ himselfe was little regarded of the Scribes and Pharises David may for a while be despised Paul may be reproached and so Ioseph and many others For the second wicked men for a while may have good report Iudas may so carry himselfe for a while that none of the Disciples would so much as suspect him for a traytorto his Master But behold the end of these men it shall surely bee according to their deeds Let Ieroboam carry a faire shew let Ahab have a good report for a while but marke the end of these men for Ieroboam who mingled his owne devices with the worship of God behold he hath his brand set upon him for his perpetuall infamy Ieroboam the sonne of Nebat who made all Israel to sinne 2 King 10. 29. and although Amazia made a great shew yet at last was marked for an hypocrite so Ahab at last was branded with a name of eternal disgrace On the centrary side good mens names shall flourish at their death though it may bee before disgraced David although hee had committed many grievous sinnes yet at the last his name was most honourable And thus is that verified God blesseth the righteous but the name of the wicked shall rot Prov. 10. 7. Now to come to the Reasons of this Doctrine why the Lord doth reward every man in the end according to their wayes in their life time The first reason hereof is taken from God himselfe he blesseth and curseth mens wayes according to their workes therefore needs must it bee that hee must blesse the godly but curse the wicked hee maketh their names to rot and rotten things soone stincke Hence is it that names of so many are so infamous after their death And this the Lord doth for two reasons First in regard of his truth he cannot be corrupted And therefore as men are indeed so hee blesseth or punisheth them and although men may be deceived yet he cannot For hee knoweth the way of the righteous and the way of the wicked shall perish Psal. 1. 6. Secondly in regard of his glory I will honour them that honour me saith the Lord If those that dishonour God should be honoured or if those that honour God should be dishonoured it would be an impeachment to his honour but God is tender over his honour and therefore by no meanes will he suffer it so to be The second Reason is drawne from the men themselves ordinarily men will bee like themselves Feigned things quickly returne into their owne nature if good mettle be covered over with bad the bad will soone weare away and the good will appeare and on the contrary side if bad mettle bee covered with good the good will soone weare away and the bad will be seene so a godly man may have some slips but at the last it will appeare what he is and an hypocrite may have many a good fit yet sooner or later he will shew himselfe to be like himselfe The third reason is taken from other men at the end envy ceaseth and then their consciences that before did but whisper shall now speake aloud in their eares that they have beene good men on the other side for wicked men it may be they have beene great men and so they dare not speake as they thought but then feare shall be removed and then they shall use liberty of speech for why
their deaths 2. Be not discouraged for any opposition or hatred that thou shalt meet withall what though they hate thee yet they have that within them that will approve thee Wee cannotapprove our selves to their wils affections or lusts but whether they will or not we may approve our selves to their conscienees It is therfore a basenesse when we labor to approve our selves to any by doing evill the best way is to approve our selves to their consciences and take Davids course who when Micholl scofsed at him for dancing before the Arke sayes If this bee vile I will yet be more vile so shall I bee had in honour of the Virgins So likewise Art thou hated for Religion Labour to exceed in that so shall they honour thee in their consciences and it 's better to approve thy selfe to their consciences for they indure then to their lusts for they are vanishing and their good opinion of thee shall vanish Hee that reproves shall finde more favour in the latter end then he that flatters because he approves himselfe to the conscience this onely to the lusts Now followes the carriage of the Elders towards Iudas they excused themselves saying What is that unto us Looke thou to it although they were the chiefest Agents therein Whence learne this Doctrine That there is a marvellous aptnesse in the nature of man to excuse a sinne when hee hath committed it The Pharises here were the men that moved and hired Iudas to betray Christ Iudas was but the Instrument they used and they had purposed to have put him to death although Iudas had never betrayed him yet they say What is that to us Thus also Adam having done that that was directly contrary to Gods Command yet excuseth himselfe Thus did the Kings of Israel as Asah when hee had committed an evident sinne he would not acknowledge it but when the Prophet comes to tell him of it hee falls a threatning of him Thus also did Amaziah First because all sinne after it 's committed leaves a blot in the minde which is compared to a shadow which darkens the minde so that it cannot see For that that the Apostle sayes of hatred 1 Joh. 2. 9. that such an one as hates his brother liveth in darkenesse the same may bee said of all other sinnes Secondly because actuall sinnes increase the passion which at the first made us commit it now the stronger the passions are the more is the judgement corrupted Thirdly because sinne worketh on those faculties which should judge it weakeneth the judgement and is like a blow on the head that taketh away all sense Fourthly because actuall sinne grieveth the holy Ghost and makes him depart and it is hee onely that convinceth us of sinne and therefore how can we see when hee is gone that enlightneth us And when this holy Spirit is gone then in comes the evill spirit which puts into us false reasons and so we by them excuse our selves The Use is first therefore to let us take heed of declining from God and falling into any sinne seeing it 's so difficult a thing to get out of it againe What makes us to recover but a sight of our sins Now falling into sinne blindeth our eyes wherefore it must needs be very hard to recover Seeing then it 's so hard to recover take heed of first falling into sinne for a man that is a little fallen into sinne is like a man in a quicke-sand ready to sinke deeper and deeper Suppose a man doth pollute Gods Sabbaths at the first there is sorrow for it afterward he beginnes to doe it more and more but at last he doth it with delight What is said of uncleannesse is true of all sinnes Prov. 30. 20. Shee wipes her mouth i. e. excuseth so that although she must needs confesse it to be a sinne yet in that case shee accounteth it none Secondly if thou art fallen into any sinne remember thy aptnesse to excuse it and labour to get out as soone as thou canst 1. Remember what thy judgement was of that sinne before thou fellest into it although now thou judge it small Thy judgement is like a glasse before it is crackt it shewes true but after it is crackt it representeth things otherwise then they are Thinke with thy selfe therefore how ill once thou thoughtest that sinne and seeing thy owne judgement is blinded helpe thy selfe with other holy mens judgements concerning that sinne 2. Labour to abstaine from the acting of that sinne and so will light come in againe by a little and a little and then thou wilt see the uglinesse of it for no man sees the uglinesse of a sinne untill first he comes out of it And now we come to their Answer What is that to us looke thou to it From hence againe learne this Doctrine That for the most part in the time of our extremity wee have least comfort from those which were our companions in evill Iudas here comes to the High Priests which were his companions in the betraying of Christ but they give him poore comfort What have wee to to doe with that looke thou to it Miserable comforters to a man in his extremity Now the Reasons are taken first From Gods Justice it 's just with God when men joyne against him to set them one against another Thus he set Abimilecke and the men of Sechem one against another God sends an evill spirit betweene them he can make enemies to be friends and friends to be enemies There are abundance of such examples in hystories Secondly from mans nature which is apt to love the treason and hate the Traytor he hath a love to the lust and so may love the treason hee hath a principle in him to hate the Traytor Thirdly from the nature of their love it 's for commodity or gaine or some by end or other and therefore when the commodity ceaseth that also ceaseth yea and often turnes to hatred as Ammons love to Thamar did This should teach us to take heed how wee joyne with men to doe evill It 's better to joyne to their consciences in doing well for their consciences will continue then to their lusts for they wil end and then their love to you wil end also Hence it 's said in the Proverbs That he that reproveth shall finde more favour in the end than he that flattereth Many rejoice in the love of evil company but all that love is but like glasse sodered together when God sendeth the fire as he did to Abimilecke to melt that they fall asunder and all their love ceaseth Now the next thing is Hee cast downe the thirty peeces of silver And here the Doctrine is this That that that is the greatest comfort when God once turnes his hand against us proves most discomfortable Iudas here thought these thirty peeces of silver a great matter but when once God moved his conscience he casts them away So suppose a man get