Church while they were in it 1. Ioh 2.19 They went out from vs because they were not of vs. Am I then a friend of Christ that I may be sure Christ dyed for me 1 If I be a friend I am a beleeuer Abraham beleeued God and was called the friend of God Iames 2.23 He dyed for no vnbeleeuer I must be a beleeuer or he dyed not for me Rom. 3.25 God set forth his Sonne to be a reconciliation through faith in his bloud 2 Am I a friend◠〈◊〉 must doe whatsoeuer Christ commandeth me Ioh. â—1 14 Ye are my friends if ye doe whatsoeuer I command you A seeming friend as Herod may doe many things but a sound friend will doe all things euen difficult and costly commandements If he bid me repent and returne I must obey 3 A friend must bee glad of anâ— opportunity 〈◊〉 shew his friendship and loue so must I. Prou. 3.28 Say not to thy friend I will answer thee to morrow if now it be in thy power If Christ thy friend call thee to Repentance this day deferre him not till to morrow for then it may be out of thy power to shew thy friendship 4 He dyed onely for those that manifest the fruit of his death 1. in the daily conquest and abolition of sinne hee dyed for my sinne that 〈◊〉 might dye vnto sinne and sinne dye in mee Rom. 6.2 How can they that are dead to sinne yet liue in it If sinne neuer dye in thee Christ neuer dyed for thee thou art still vnder the curse of sinne that art vnder the power of it if thou beest not redeemed from vaine conuersation thou art not from condemnation of sinne 2 I must daily finde the work of Sathan destroyed in me for by death he destroyed him that had the power of death which is the diuell Heb. â— 14 If Sathan rule thee still at his will and hold thee vnder the dominion of sinne thou hast no benefit by Christs deaths 3 If Christ be dead for mee I must manifest the obedience of faith another fruit of his death Heb. 5.9 He is the Author of saluation to all that obey him not to any that continue in sinne 4 I must henceforth liue to him that dyed for me 2. Cor. 5.15 and he dyed for those who whether they sleepe or wake liue or dye liue in him and for him 1. Thes 5.10 that is are partakers of his life and liue to his glory CAP. 23. Presumption of Gods mercy hindering Repentance Obiect 3 BVt is not God mercifull who will not the death of a sinner and therefore what needest thou so continually afflict and macerate thy selfe by Repentance Answ. Yes Gods mercy is a boundlesse Ocean which can neuer be drawne dry and he is mercifull to all euen the worst and vessels of wrath But first distinguish of Gods mercy it is either generall whereby he saueth man and beast and maintaineth the creature in a temporall being thus he feedeth the Sparrowes and cloatheth the Lillies thus he is the Sauiour of all men especially of them which beleeue 1. Tim 4.10 For that place is meant of his generall prouidence Or secondly there is a speciall sauing mercy which tendeth to eternal life whereby he tendereth men as a father Now herein hee is mercifull to the worst in offering this mercy by Christ and proclaiming it in the Preaching of the Gospell But they are content with the other without this This speciall mercy is not cast as a musse vnto all 2 Let not Sathan delude thee by offering an vnlimited mercy where God hath bounded it For that mercy which in God knoweth no bounds in respect of persons is bounded and limited according to the couenant of grace and mercy as appeareth in two conclusions 1 There be sundry sorts of impenitent sinners to whom the Lord couenanteth no mercy but wrath As 1 Ignorant persons who care not for the knowledge of God Isa 27.11 This people hath no vnderstanding and therefore he that made them will not be mercifull vnto them and 2. Thes. 1 8. Rendring vengeance in flaming fire to all that know not God 2 Hard hearted persons that will not repent Rom. 9.18 Hee will haue mercy on whom hee will and whom he will he hardeneth implying that hardened persons are shut from mercy Rom. 2. Thou that by the hardnesse of thy heart treasurest wrath 3 Wilfull and stubborne persons against the Ministery and counsels of the word Ier. 16.5 Mourne not for this people for I haue taken my peace from it euen my mercy and my compassion why verse 1â— For euery one walketh in the stubbornenesse of his heart and will not heare mee and therefore I will shew you no grade 4 Presumptuous sinners who say I shall haue peace though I walke on in sinne God will not be mercifull to that man Deut. 29.30 but the wrath of the Lord and his iealousie shall smoake against that man and all the curses in the booke of God shall ouertake him Onely vessels of mercy are filled with mercy for saluation or sauing mercy is not so prodigally bestowed being childrens bread but on such aâ— are qualified and pointed out in the Scripture by sundry markes 1 All that must share in this mercy must be true members of the Church Isay. 63.7 I will remember the great mercies of the Lord and goodnesse towards the house of Israel which he hath giuen them of his tender loue Am I a true Israelite a sonne of Abraham according to the faith Doe I lay about mee for the blessing as Israel did Doe I wrastle it out with God by prayer and doe I preuaile for mercy and grace Am I circumcised in the heart and daily part from sinnes and lusts 2 All that must share in mercy must be repentant sinners God would haue all saued but so as they must first come to the knowledge of the truth 1. Tim. 2.4 But this they cannot doe without Repentance 2. Tim. 2.25 If at any time God will giue Repentance that they may come to acknowledgement of the truth Ezek. 33.11 God will not the death of a sinner but rather that he repent and liue 3 Mercy is intailed onely to such as loue God and keepe his commandements second Command Exod. 20.6 He sheweth mercy to thousands of them that loue him and keepe his Commandements for God is in couenant with no other and vessels of wrath cannot looke to be filled with mercy yet this sheweth not the cause of Gods mercy for there is none in vs and it is a free grace but onely sheweth the persons that may claime it Doe I loue God All externall obedience without inward loue is hypocrisie Loue is the fountaine of obedience And doe I keepe the Commandements I cannot fulfill them but doe I keepe them in my vnderstanding meditation affection in true purpose and indeauour in my whole conuersation then mercy is mine 4 Mercy belongeth to such onely as feare to offend God and liue in
I shall bee conuerted Lament 5.21 Turne vs O Lord vnto thee and we shall be turned 3. Such are the strong resistances and enemies of grace within vs and without vs that it must bee onely the Spirit of power and fortitude that must conquer them The strong man hath taken the hold the deuill worketh effectually in blinding the eyes and taking captiue the wills of wicked men to rule them at his pleasure 2. Tim. 2.26 and onely a stronger man can cast him out Such is the strength of lusts and the numberlesse excuses of sin and sinners as only the Spirit can conuince of sin Such is the frowardnesse and peruersenesse of spirit in euill men yea the deadnesse and senselesnesse of heart obfirmed by wicked habits and customes of himselfe and the world without that all the power of the means shall be frustrate and bee ineffectuall to turne the sinner if the Spirit of God quicken them not with life and power to this purpose Whence it will follow 1. That wee cannot repent when wee will as the Atheist thinketh Repentance is no flower that groweth in our own garden If the Lord by his Spirit draw vs not we neuer run after him Object But why haue we so many commandements to repent if it bee not in our power they seem to be very idle Answ. 1. Deus jubet quae non possumus vt nouerimus quid ab eo petere debeamus saith Augustine 2. Exhortations are instruments in which the Spirit putteth forth his power and commeth into our hearts 2. We must beware of resisting the Spirit in this worke or in the meanes whereby hee worketh repentance in vs. Quest. Tell vs how the Spirit bringeth vs to Repentance Answ. 1. Docendo Hee must teach outwardly The teaching of the Spirit is necessary to lead vs into the knowledge of our selues and of God The former he doth by the Law letting vs see our misery 1. by sinne 2. the punishment of sin The latter by the Gospell shewing vs what God is in his Son and vnto vs ready to receiue vs to grace and mercie Euery one must therefore heare the voice of the Spirit in the Ministery seeing the Spirit not without the Word but by the Word as an ordinary instrument worketh Repentance Heare the Word Perswading and inuiting to Repentance Promising grace and mercy to the pâ—nitent Threatning the impenitent Isay 55.7 By this meanes the Iewes were pricked and conuerted Acts 2.37 By the Lydia's heart was opened Acts 16. and such as refuse and resist the Word are neuer drawne to Repentance Pro. 1. Because ye would not heare my voice I will not heare you 2. Ducendo by inward mouing and perswading The Spirit must bee Doctor and Ducton This inward motion is 1. In changing the minde to see both sin and the reward of sin what and how great both of them are 2. In framing the will and making it of euill good and bowing it from it selfe to the willing of grace 3. In kindling the affections with a desire of good and hatred of euill Now therefore if thou wouldest truly repent thou must also giue thy selfe to bee led by the Spirit cherish his motions affect his graces for he must not only shew vs repentance but lead vs into it 3. If the Spirit be the efficient and author of repentance then neuer despaire of great sinners He can presently make of Saul a persecutor Paul a Preacher hee can easily raise a dead man from the graue of sin let him be neuer so rotten Here is a worke of power and a powerfull worker Neither be out of heart in the sense of strongest corruption and resistance against grace When thou seest armies of lusts rise vp in thee and whole hosts of rebels vp in armes against the worke of grace hold on the combate and this Spirit of power shall chase them before thee Goe forth in his strength and feare not assured victory greater is the spirit in thee than in the world CAP. 3. Of the subiect of Repentance 2. THe subiect of Repentance is the beleeuer the generall subiect of Repentance is a sinner for Christ came to call sinners But because euery sinner repenteth not I say only the beleeuer turneth Where I plainly conclude that question wherein is more scruple than staid wisedome That Faith goeth before Repentance not Repentance before Faith Here are 1. Reasons 2. Cautions 1. The fountaine must bee before the streame the roote before the fruit the cause before the effect but Faith leaning vpon Gods mercy manifested in the promise is the instrumentall cause of Repentance Hos. 6.1 Come let vs turne vnto the Lord for he hath smitten and he will heale The hope of Gods healing that is of forgiuenesse of sins is the ground of Repentance Psal. 130.4 Mercy is with thee that thou maist bee feared Which showeth that no man can lay hold vpon God to feare and reuerence him but hee that is perswaded of his fauour Two cannot walke together vnlesse they be friends and man neuer meeteth God in Repentance while he conceiueth God an enemy but runneth away from him as a strict Iudge Slauish feare bringeth not a man to God but loue which is a fruit of Faith for Faith worketh by loue therefore Faith is before Repentance 2. True Repentance is a sauing grace and euery sauing grace is from Christ. Iohn 15.4 No branch can beare fruit of it selfe vnlesse it abide in the Vine Euery penitent must therefore receiue Christ before the gift of Repentance and no receiuing of Christ but by the hand of Faith Iohn 11.12 therfore Faith must necessarily goe before Repentance 3. Repentance worketh directly vpon the heart to soften it to cleanse and purifie it Now in Repentance it is onely the bloud of Christ that can soften the hard heart as onely Goates bloud softeneth the hard Adamant It is onely the bloud of Christ that can purge the heart and conscience from defilements Heb. 9 14. Now would I know how wee can haue his bloud before himselfe or himselfe before Faith Nay therfore the Scripture applyeth the work of purging the heart to Faith Acts 15.9 because it is the instrument to lay hold on the bloud of Christ for our purging therefore Faith must be before Repentance 4. Repentance is the most acceptable of all good workes A contrite heart is aboue all Sacrifices therefore Faith must bee before it for 1. Whatsoeuer is before Faith is the issue only of corrupt nature and corrupt conscience and cannot please God 2. Without Faith it is impossible to please God Heb 11.6 for nothing is acceptable but in and for Christ and nothing in and for Christ but by Faith in Christ apprehending him Object This sheweth that Faith must goe with Repentance but not that Repentance is therefore before it Answ. The Apostle expresseth the same thing in another phrase which putteth Faith before it Rom. 14.10 Whatsoeuer is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex fide is sin If
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