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
therfore I would giue directions as well as incitations how to imitate so worthy a patterne 2 As at all times so at this time especially the vrging of the doctrine of repentance is not onely not vnseasonable but very necessary For 1 A great Iudgement neuer to be forgotten was lately vpon vs we then promised and vowed repentance and amendment if God would bee pleased to remember his own name of Grace and Mercy and our prayers But we haue forgotten all and dealt vnfaithfully with the Lord for where is the reformation of any one thing in publike or priuate in Court or City in Churches in Houses in persons or behauiours Are not former sinnes as rife as vnrepented vnreformed as euer before pride prophanenesse drunkennesse swearing ryot excesse vnmercifulnesse while your bils bring you in some starued in your streetes Nay are not things growne farre worse than before since we dissembled with our tongues Had it not beene a lesser plague for numbers to haue beene buried of the Plague than to suruiue to heape vp so many sinnes against God against their owne vowes and promises 2 As it is a fearefull present Iudgement to forget that Iudgment so lately past so many are the signes as the iust causes are many of Iudgements to come which lye in ambush against vs and not farre remote from vs. We had need generally to be called to repent if we will not all perish As Pharaohs counsellors so may we say What wilt thou see all Egypt destroyed before thou obey Gods commandement in letting them goe shall wee still stand it out till ineuitable destruction ouertake vs 3 The true desire of euery godly Minister and man of God must be to preuent Iudgements from a people for which purpose wee must lead them in the exercise of Repentance which our Text will teach vs to be the onely meanes to auoid perdition And wee want not examples of the best Euangelicall Preachers that euer were to presse hard this point especially in a secure age as ours is Iohn Baptist here began Mark 6.12 Repent for the Kingdome of God is at hand Peter to them that were pricked in their hearts here began Acts 2. Be Baptised repent Nay Christ himself did it Repent for the kingdome of God c. Many condemne pressing of Repentance as too Legall who seeme ignorant that the Law knoweth no repentance Now the occasion of the words and scope of our Sauiour in them Some come vnto Christ and tell him of heauy newes that Herod had taken the Galileans and slaine them mingling their bloud with their sacrifices Like enough they came to intangle him for if Christ shall patronage the persons they haue an accusation that hee were a friend of Rebels and seditious persons If he shall speake against Pilates cruelty they will accuse him to Pilate as an enemy of authority If he shall approue of Pilats fact and tyranny then will they accuse him to the people as one that abetteth the cruelty of the Roman President against the liberty of the Iewes Thus can wicked men and doe lay snares and traynes euery where against the members of Christ euen from Gods iudgements wherof they should make better vse they can feed and excite their owne malice against the Saints As the Heathens against Christians as the causes of all plagues famine drought c. But our Lord being the wisedome of his father bewraieth 1 his diuine wisedome who seeing that hee cannot answer without danger either to the persons or the fact either to approue or reproue it he passeth that bringeth them to a iudgment at home in Ierusalem by the fall of the Tower of Siloam yea and leadeth them into themselues to consider not so much what sinners others be as themselues who if they repent not shall perish as other sinners doe 2 His loue and desire to doe them good who intend euill against him For perceiuing they make a wrong vse of this iudgement supposing and concluding the Galilaeans were greater sinners than others or our selues he laboureth to reforme the Iudgement earnestly inuiteth them to repent repeating the same words both in the third and fift verses Thus must his ministers and seruants doe meekly instruct the contrary minded vrging and waiting when God will giue Repentance In the words are three parts 1 An implication of his Authority I tell you 2 A correction of their wrong censure Nay 3 A direction to preuent iudgements from themselues Vnlesse ye Repent 1 Gods owne Authority I tell you I who am truth it selfe and cannot misleade you I who am the doctor of the Church and speake by my own Authority as neuer did Prophet Apostle nor any Angell of heauen I who being true God omniscient know and search all hearts and see and discerne all sinnes neuer so secret in all the degrees and circumstances of them I who am the Iudge of the world and cannot passe a wrong sentence I tell you Vae qui non audit All this must quicken our attention and settle our faith in the truth of things here vttered and to be opened in this Text. If the greatnesse of the person moue here is the mighty God speaketh If the wisedome of the speaker a greater than Salomon is here If an Angell from heauen spake we would beleeue but here is the Lord of the holy Angels Will wee heare and beleeue a seruant and not the master not the Lord himselfe But saith Diues in hell If one were sent from the dead they would beleeue here is one sent from the dead raised by his owne power 2 The correction of their wrong censure vpon this iudgement of others Nay You aske if they were greater sinners because of the iudgement which befell them I tell you nay as if he had said I say not that they were not sinners nor not great sinners nor doe I deny but they might be greatest sinners but not therfore greater sinners because they were thus smitten by Pilate Where our Sauiour teacheth vs 1 Not to iudge of mens persons by their outward condition for first all things fall alike vnto all of outward things as the one dyeth so dyeth the other in outward appearance by sword plague casualty and no man knoweth loue or hatred by any thing that is afore him Eccles. 9.1 and 1. Pet. 4.17 Iudgement must begin at Gods house 2 This is an vncertaine rule to iudge by Moses and Aaron both were shut out of Canaan as well as the searchers Ahab destroyeth religion Iosiah restoreth it both shot with an arrow Zedekiah a wicked man had his eyes put out so had Sampson the valiant Iudge of Israel a type of Christ If wee should iudge of their persons by their condition wee must needs erre 3 We must frame our iudgements of mens persons as God doth who iudgeth not of men by any outward perishing thing but by lasting spiritual things he looketh not on Diues as rich nor on Lazarus as
poore but according to the presence or absence of grace and spirituall riches He iudgeth not by accidents but substances Vse Mis-iudge not thy selfe or others as loued of GOD because rich and outwardly prosperous commonly the lighter scale is higher and a rich man if wicked an enemy to goodnes ought to haue no more fauour and respect among men than hee hath with GOD and that is little enough though as high as Nero Pharaoh alwaies holding offices of relation in diuine and ciuill societies but else greatnes seuered from goodnesse is in great detestation with God as his sinne is greater 2 Nor iudge thy selfe hated for pouerty sicknesse temptations GOD neither chuseth nor refuseth for this 3 Nor haue the faith of God in respect of persons to embrace rich Professours and despise the poore God doth not so Grace in the poorest man is as acceptable to him as in the richest 3 The direction to preuent iudgement from themselues Except yee repent ye shall likewise perish that is as miserably and cruelly The word Perhaps pointeth not out the same kinde of death but a destruction not lesse seuere and a perdition as miserable of body and soule And some there be who conceit the very manner of perdition to bee not much vnlike and that the Lord had respect vnto the generall perdition of the Iewes by the Romans forty yeares after For as Pilat mingled the bloud of the Galilaeans with their sacrifices so did the Romans mingle the bloud of the Iewes with their sacrifices at the feast of the Passeouer for then they destroyed them as the eighteen men were slaine with the fall of the tower of Siloah when they were building it as was likely so the Iewes if they repented not were to bee oppressed and suddenly slaine in the ruines of the City and Temple as after it came to passe Note 1. In all our conferences and telling newes and relations one to another let vs learne to take occasion to edifie one another and excite to faith and repentance after the example of Christ who on this occasion exhorteth them to repent So the Apostle would haue all our speech sauorie and tend to edification especially seeing the iudgements of God breaking out in the Church and in the World let vs not speak of them as Newes to fill vp discourse but to help forward our Repentance and Amendment Note 2. Euery man must make vse to himselfe of Gods iudgements on others These men began to condemne them on whom the iudgement fell and our Lord leadeth them home to iudge and condemne themselues 1. Gods end of his iudgement on others is not their condemnation by vs but our emendation by them 2. Why else doth the Lord strike others and spare vs but that we might be wiser by other mens harmest hat whilst he expecteth our amendment his bountifulnesse and patience should lead vs to repentance 3. It is iust with God that those that will not take example should make examples that if they will not bee bettered by other mens harmes others may be bettered by theirs Vse In all spectacles of Gods iustice euery man enter into himselfe and search his owne heart and he shall find that euill of sin which might iustly bring that or a greater euill of punishment vpon himselfe as our Sauiour here implieth Thus for a man to begin with his own sins and lay them in the right scale will keepe him from insulting ouer them who haue perished and cause him to deiect himselfe in true repentance lest hee likewise perish We can see the originall of affliction in others and exaggerate the sin but in our owne we doe not Note 3. The only way to preuent deserued perdition is Repentance sinne bringeth iudgement and only Repentance preuenteth it Ier. 3.12 Returne O thou disobedient Israel and I will not let my wrath fall for I am mercifull Nineueh was threatned the time of destruction set yet Repentance preuented it Vse To prouoke vs to repent that we may partake of the riches of Gods mercy in the Gospell to quit vs from the condemnation of the Law Heare the sweete voice and warning of the Lord to his people Turne ye turne ye Oh why will you dye Except ye turne ye must dye 2. Perswade thy heart of the necessity of repentance thy sin hath kindled the fire of Gods wrath he must be iust and only repentance is as water to quench this fire 3. Take timely pitie on thy selfe why wilt thou treasure wrath still Rom. 2. If thou carest little for thy selfe pity the Church and Kingdome Reuel 2. the Church is threatned Repent or I will come against thee Beware it be neuer said of thee as of Thiatyra I gaue her space to repent and shee repented not lest it follow And I cast her into a bed of sorrow CAP. 2. What Repentance is IN Repentance coÌ„sider 1. The Treatise and doctrine 2. The Practice and application The treatise being set downe to our hand by sundry worthie Writers of our owne Age and Country I will not further prosecute it than by deliuering and opening a short description of Repentance that we may know what we are exhorted and incited vnto Repentance is a grace of God wheroby a Beleeuer turneth from all sin vnto God Where is 1. The efficient 2. the subiect 3. the act or forme of it 4. the termes whence and whither it turneth from all sinne to God 1. The efficient A grace of God both for beginning progresse and consummation for 1. It is not in nature neither intire for Adam in innocencie knew it not besides the voice of the Gospell the mâ—ans of Repentance was not known to man in intire nature but the first motion of it is supernaturall And much lesse is it in corrupt nature without the reuelation of grace for 1. Neither haue we it in our selues being dead in sins and sold vnder sinne as naturally drinking in sin as the fish doth water 2. Neither can get it by any labour or industry of our owne who cannot so much as thinke one good thought 2. Cor. 5. much lesse reach so high a work as Repentance How can earth reach heauen How can a man melt a stone or Adamant such as his heart is How can he change a flint into flesh How can a wandring sheepe returne backe to the fold of it selfe such as we are Psal. 119.10 But it is a grace of the Spirit of God not a legall grace for the Law knoweth neither repentance for sin nor remission of sin But an Euangelicall grace wrought not by the Law but by the Gospell That it is a supernaturall grace of the Spirit is proued Zach. 12.10 it is a pouring out of the spirit of grace and supplication Acts 11.28 then hath God giuen the Gentiles repentance unto life 2. Tim. 2.25 waiting if at any time God will giue repentance 2. The Church goeth to God for it Ierem. 31.18 Conuert thou mee O Lord and
in transgression and need Repentance as well as men 3 Women are heyres of the same grace of life and promises and are to be saued by the same way and meanes as men They shall be saued if they continue in Faith Loue Holinesse and Modesty 1. Tim. 1.10 In Christ neither male nor female c. 4 The examples of many gracious women are propounded in Scripture for imitation of all women The vertuous woman hath the law of grace set in her lips Many godly women followed Christ to heare his Sermons The poore woman that washed Christ his feete with teares and wiped them with her hayres a notable eye-marke to all women of Repentance Mary was commended by Christ for chusing the better party and the blessed Virgin Mary for laying the word in her heart 5 The Lord loueth Godlines Religion Repentance being his owne grace as well in women as in men and the times of sickenesse and death come on women as on men and then nothing but true grace can bestead them CAP. 7. Rules concerning sinnes to be repented of 2 THe second rule for directing our Repentance concerneth sinnes to bee repented of The generall rule is vnquestionable That all sins must bee repented of because 1. Because the Law of God condemneth all sins and the Gospell pardoneth all and Faith and Repentance onely obtaine that pardon We haue not learned that any sin is veniall in it selfe but none not veniall by Repentance 2. One sinne vnrepented of condemneth the sinner as certainly as a thousand as one stab at the heart killeth him as dead as a thousand 3. Although the least sinne committed be damnable that is deserueth damnation yet not the commission of the greatest sins bringeth damnation but the continuance in them The onely damning sin is Impenitencie in respect of the act though not in respect of the desert 4. The Scripture Eccles. 11.9 would haue vs know this That God will bring euery thing into Iudgement and Chapt. 12. Vers. 14. God will bring euery worke vnto Iudgement with euery secret thing done in the flesh whether it bee good or euill therefore euery sin must bee repented of For looke what sin thou iudgest not in thy self thou leauest to God to iudge If anie sin lye shut vp in the booke of thy conscience vnblotted by Repentance the day commeth in which that booke shall bee opened and it shall bee found Hence the Apostle Acts 17.31 inciteth the Athenians to repent because God had appointed a day to iudge the world From this generall followeth these conclusions 1. We must then repent of sins both knowne and vnknowne For knowne sins euery one will assent if they be priuate they must be priuately repented of if open they call for declaration of Repentance openly Knowne sins are not pardoned but vpon speciall Repentance But besides these are a number of secret vnknowne and hidden sins euen in the regenerate themselues Psa. 19. For who knoweth how oft he offendeth Let the best search his heart with lights and do it most diligently and vnpartially yet it is vngageable He can neuer get to the bottome to finde out all his sins Numbers are committed which hee knoweth not to bee sins Numbers are committed which in processe of time are forgotten A number of sins lye close to our best dueties and we discerne them not Now if they be sins they must be repented of Quest. How can vnknowne sins be repented of Answ. As knowne sins must be repented with particular Repentance so vnknowne by a generall Repentance which God in mercy accepteth for these or else no flesh could be saued The Patriarchs most of them liued in Poligamie which was euer a sin nor could they be saued without repentance of this sin and yet wee reade not that anie of them specially repented of it because of the corruption of the times they knew it not to be sin onely God in mercy accepted a generall Repentance for the same Yet they repented specially of knowne sins as Dauid of his murder and adulterie yet we read not that he specially repented of this By this wee see that had wee not knowne sins we haue an infinite number of vnknown euils whereof wee stand guiltie and whereof we must repent daily and pray with Dauid Lord forgiue giue mee my secret and vnknowne sins If all sins then wee must repent not only of great but the smallest sins for 1. No sin is so little as not to neede repentance for the least sin is an infinite offence against an infinite God an infinite Law meriting an infinite damnation 2. The smallest of sins negligences omissions ouer-sights hastinesse of speech passion must be repented of and resisted else they grow more common and more strong or at least as little theeues they open the doores and windowes to greater and stronger Hee can neuer ouercome the greater that doth not smaller 3. Here is more assurance and triall of sound grace than in that repentance of great sinnes for 1. True grace lesseneth no sin but aggrauateth it 2. Generall common and restraining grace may shunne and grieue for great and open sins as the Heathens themselues But it must bee sound grace that groweth to the hatred of smallest and most secret euils 3. Sound grace desires to cleare the booke of God and wipe out the score as well pence and farthings as pounds and talents 4. The nature of sin standeth not in the materiall part which often is in a little thing but in the forme or anomy which is the transgression of the Law and this may bee in an apple as well as a talent of gold Yea the most poysonfull sin of all was in an apple a small thing to show the sinne in smallest things not to be small If all sins must be repented of then sins of knowledge and presumption which are of two sorts 1. When wee attempt any thing aboue our owne strength not sensible of our owne weaknesse which is for the most part punished with fearefull fals as Peter Neuer any Disciple fell so dangerously as he for neuer any of them was so presumptuous as he 2. When wee dare attempt aâ—ie thing against the truth and iustice of God knowing his will but runne against it Sometimes 1. Dreaming that God is made all of mercy not so iust as the Law saith 2. Because hee holdeth his peace wee thinke him like our selues and conceiue he will neuer punish 3. Sometimes supposing wee can repent when we will 4. That howeuer hee deale with others yet hee will not grow into such displeasure with vs Hence wee grow secure in sinne These sins must bee repented of because they mightily preuaile Psal. 1 9. 1. Sins against conscience waste the conscience make great gashes destroy graces grieue the spirit setteth a mans owne best friend against him that is his owne conscience which becommeth a seruant a iudge a witnesse executioner 2. A marke of a wicked man is to make league with hell and
grace I see murtherers of the Sonne of God who shed his bloud drinke his bloud by faith and vpon their Faith and Repentance were conuerted and saued Acts 2. Can there be greater sin than to blaspheme and persecute the Church of God yet Paul obtained mercy for this that hee might be an example to others to come that should beleeue vnto euerlasting life 1. Tim. 1.16 Could there be a greater sinne than Peters after so many warnings and vowes to deny and forsweare his Master and curse himselfe and this againe and againe and yet our Lord mercifully looked backe vpon him and gaue him both Repentance and mercy 4 I haue learned not to cast both mine eyes vpon my sinne but reserue one to behold the remedy Doe I see as Dauid Psal. 51. a multitude of sinnes yet with the other I behold a multude of mercies I see sinne abounding in mee but grace abounding more I see a sea of rebellions ready to drowne me but withall a bottomlesse sea of compassions to drowne all them Micah 7.19 I behold mourning a number of wounds and soares on my soule but withall a balme to cure all my wounds I haue a million of debts and not a farthing to pay but I haue a good surbey a good Samaritane vndertaking to pay all a mercifull Creditor saying to me Haue not forgiuen thee all I haue deserued a million of deaths by my bloudy sinnes but I see an infinite vertue and merit in the bloud of Christ that cleanseth all sinnes this was shed not onely for small sinnes and is neuer dry I heare many menaces and threats for many sins but I reade of as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselues I see the nature and measure of my sins vtterly separating me from God but I see that the Lord measureth not the sinnes of his according to their nature and measure but according to the affection of the sinner and therefore the foulest sinnes being heartily bewailed carefully resisted by godly sorrow cast out that sinner shall get his suite of pardon at the throne of grace I see euery sin deseruing damnation but I see also that no sin shall condemne but the lying and continuing in it and therefore I must repent I see the miserie and loathsomenesse of my disease but because I see the Physitian is not so much offended with the loathsomnesse of the disease as the contempt of his physicke in the Patient I will not reiect the physicke because I expect cure CAP. 17. Le ts from Sathan by temptations to despaire of our selues and of our owne estate 2. IF Sathan cannot preuaile to make vs despaire in regard of Gods mercy he will assay to bring vs to despair of our selues and our owne estates that although the Lord haue mercy in the full sea and ocean of it yet thou art vnworthy of the least drop of it Mercy is for vessels of mercie but thou art a vessel of wrath a grieuous sinner and euery day addeth to thy sinne and Gods iustice treasureth wrath as fast against the soule It is in vaine for thee to repent God will be found of his owne children not of such as thou art Ans. He that would deceiue will hide himselfe in generalls So Sathan here layeth load vpon the fearfull soule to hold it from Repentance But resolue this Temptation into the particular branches and see the strength and consequence of it Here are wrapped vp foure seuerall reasons to driue the sinner from repentance 1. because he is vnworthy of mercy 2. because hee hath incurred the iustice of God 3. hee is a grieuous sinner and is no child of God 4. hee daily addeth to his sin and prouocation which Gods childe doth not 1. I am vnworthy of mercie or loue and therefore must not seeke it Ans. 1. God neuer loued any man for his own worthinesse or any thing in any man causing his loue and all the worthiness in the most and best worthy is but an effect of Gods loue but no cause at all For what worthinesse was in vs before wee were that moued him to elect vs to saluation what worthinesse in vs being yet sinners and enemies that he should with so deare a price redeeme vs nay Rom. 5.8 herein God set out his loue in that while we were enemies hee reconciled vs by the death of his Sonne Say as the Centurion Luke 7.6 2 The best and dearest vnto God durst neuer appeare in their owne worthinesse Paul himselfe regenerate would not be found hauing his owne righteousnesse but that which was by faith in Christ Phil. 3. Iacob must come to his father for a blessing in the garment of his elder brother Wee must cast off our owne ragges before we can put on the wedding garment Neuer any of the Saints were capable of mercie but by an holy despaire of themselues and of their owne worthinesse and therefore did seeke and finde a worthinesse elsewhere because they could finde none in themselues Let whosoeuer will with Papists ascribe any thing to their owne merits they detract so much from Christ and his free grace they cast themselues off from Christ and are fallen from grace 3 The tenure of our saluation is not by a Couenant of Workes but by a Couenant of Grace which is a most full a most free and euery way grace founded not in our worthinesse but in the grace and good pleasure of God And this is sutable to God whose honour is to bee first in goodnesse Hee loued vs first 1 Iohn 4.19 4 By this reason no flesh should be saued all being alike dead in sin not sicke only all the children of wrath by nature and I am as worthy as any child of wrath can be and if any as vnworthy as my selfe come to saluation why not I by the same way of repenting and bewayling my owne vnworthinesse and slying out of my self to Christ who alone is worthy 5 Why should I despaire now seeing God hath made me worthy in Christ and hath loued me while I was an enemie and hath out of his loue called me in some measure purged me from corruption and not onely quickned me with his spirit but endued mee with some measure of grace but that he will continue his loue and worke in me to the end Iohn 13.1 2 Because God is a iust and a seuere reuenger of sin therefore I must not repent and seeke mercie Ans. But the conclusion and argument of Scripture is cleane contrary Is God iust and a righteous iudge we must therfore iudge our selues if wee would not bee iudged of the Lord 1. Cor. 11. Hath hee appointed a day to iudge the world by the man Christ therfore let all men bee admonished euery where to repent Acts 17.31 Will God bring euery secret into iudgement therefore let vs feare God and keepe his commandements There is no straighter tye to Repentance and Obedience than consideration of
in opinion and life Math. 22 29. Wee must therefore labour by diligent hearing and reading of the Scripture to come to know the Word The Word reuealeth Gods will concerning our Repentance who now admonisheth euery one to come to Repentance Acts 17. It sheweth Repentance to be aboue our owne power and reach and it is God that must giue Repentance It directeth vs to the meanes to attaine this gift namely prayer we must goe to God to heale our nature to change our disposition to perfect his owne work Ier. 31.18 Conuert mee O Lord and I shall be conuerted 2 The seuerall parts of the Word in their seuerall offices excellently conduce to this worke first the law is an hammer to beat an hard heart to pieces the very reading of it priuately made Iosiah's heart to melt 2. King 22.10 and much more when it is publikely preached and applied by Gods Ministers This was the Ministry that pricked their hearts to conuersion Acts 2. this is that whereby the heart is awakened as Peters was by the Cocke crowing The reading of the law and threats of it wrought a generall reformation and separation of Israel from all that were mixed among them Neh. 13.5 2 The Gospell propoundeth Christ a good shepheard laying downe his life for his sheepe intreateth the sinner in the name of Iesus Christ to returne and repent and liue with many promises of mercy and grace vpon their returne that if any cords of loue can draw vs wee want them not To the furtherance of our Repentance therefore we must doe two things concerning the Word 1 Mingle the whole Word with faith else it will be vnprofitable beleeue it credit it without cauils or questions to auoid it subscribe to the holinesse and goodnesse of it as a good heart doth though it speake vnpleasing things to it Ahâ—b will now say the word of God is not good Michaiah neuer prophesieth good But Hezekiah will say the word of God is good in the most sharpe threatnings of it as a good natured child wil bow at an angry word of his father 2 Keepe the Word fast to vs that it may keep vs. Dauid hid the Word in his heart that he might not sinne This is the sword of the spirit of daily vse in this warfare against sinne and wee must buckle it vnto vs. 2 Consider Gods eye is euer vpon thee and all things are naked vnto him with whom wee deale Heb. 4.13 Would a fellon cut a purse if hee thought the Iudge saw him Moses knowing that an Egyptian saw him slay an Egyptian feared and fled Exod. 2.14 Should not we feare and flee those sinnes which wee know God knoweth and hath to lay to our charge A theefe neuer so stout if taken in the manner will runne away afraid But we are bold offendors who though we cannot sinne but bee taken in the manner yet will stand it out What a folly is it not to shame at our sins which Gods eye is vpon while wee should shame to commit them if a childe of fiue yeeres old stood by Were not that an vngracious childe that durst commit folly and fornication not onely in her fathers house but before his face so is our sinne 3 Consider Gods hand first of mercy secondly of iustice and both are powerfull meanes to leade into Repentance 1 Obserue his hand of mercy 1 In spirituall motions 2 In temporal excitements 1 When the Spirit rappeth by any of his motions open vnto him Quench not this Spirit grieue him not send him not away in displeasure Now is an heauenly helpe offered of thy good worke now with GOD cherish any good motion let not the world or corruption or delay dead it but thankefully apprehend the opportunity if that be slipped thou art not sure of another 2 For temporall excitements looke vpon first Gods patience how long he hath suffered thee giuing thee space of Repentance waiting for thy returne this should hasten Repentance Rom. 2.5 Set God before thee as a louing father dealing with an vngracious childe often admonishing sometimes correcting often conniuing neuer dealing extreamely loth to loose him and cast him off 2 Consider Gods bountifulnesse vnto thee he neuer ceaseth to supply thy wants but hath bountifully prouided and heaped vp fatherly kindnesse on thy head and all to draw thee were it possible The Apostle ioyneth both these motiues together Rom. 2.5 Despisest thou the bountifulnesse of God his patience and long suffering not knowing that they should leade thee to Repentance The bounty of Iosephs Master kept Ioseph from sinning against him and the Prodigall returning mourned that he had runne from a kinde father Is there not mercy with the Lord that hee may be feared Obiect God forbeareth mee saith the sinner and therefore I may and will sinne Answ. Gods forbearance argueth his goodnesse not mans innocency it is the exercise of his mercy not the abolishing of his iustice and it is made the note of a wicked man Not to Repent when mercy is shewed to him Isay. 26. 2 Consider his hand of iustice marke and lay vp the stroakes of Gods hand sensible and insensible in soule body on thy selfe and on others Amend by them and feare him the more 1 Make vse of corrections on thy selfe heare the rod. The not regarding of warnings causeth God to giue ouer such a party as the Physitian doth a desperate Patient Isay. 1.5 Why should I smite you any more seeing yee fall backe more and more 2 Sleight not the corrections inflicted on others whether nearer or more remote When God commeth neare thee in thy friend family say God warneth thee to Repent the sinne of Belshazer Dan. 5.22 was when hee knew all those things that came on his father Nabuchadnezar yet he humbled not his heart A fearefull thing it is not to profit by example Hee that will not take example shall make an example 3 Consider the iudgements recorded in Scripture past present and to come 1 Those that are past in former ages the Angels that sinned the old world these on whom the Tower of Siloam fell and all the Writs of execution recorded in the Scripture and say of them as 1. Cor. 10.11 All these are examples to vs all our Monitors all of them so many Sumners so many Sermons to perswade vs to Repentance 2 Consider the examples of Gods iustice in our owne age so many and remarkeable as neuer more vpon Blasphemers Drunkards Adulterers and enemies of grace A man might make as large a volume as that in the fifth of Zachary written within and without with examples of such as into whose houses and hearts the curse is come Let the fight of the Angell with a drawn sword which made Balaams Asse to feare make vs feare and tremble 3 Consider the dreadfull iudgement to come the day of which shall be as an Ouen and all impenitent persons as stubble before this terrible burning Acts 17.30 He admonisheth all men to Repent
is not giuen vs to lift vp our selues aboue others but to humble vs in the sense of our imperfections in the sight of our own grace True grace causeth vs to glorifie God by them and for them but by no meanes to glory in them Obiect But I know many great euils in others which I praise God I finde not in my selfe I know others farre inferiour in knowledge wisedome watchfulnesse vnto my selfe may I for humility preiudice the truth may I giue false testimony or iudge vnrighteously to preferre a wicked person before my selfe Answ. 1. Charity reioyceth in the truth therefore the Apostle commanding to iudge better of euery man than our selues must be vnderstood with limitation first he writeth of men conuerted called before Saints and Brethren A man called may with prayse to God iudge his owne estate better before God than him that he knoweth is not yet called but of Brethren and Conuerts thou maist not preferre thy state before GOD aboue any of them Obiect But I see many euils and faults in him Answ. 1. Seest thou none in thy selfe 2 Thou seest his outside not what he is within towards God but thou seest thine owne inside and that none called can bee worse or so bad as thy selfe if all were knowne 3 Grace will teach thee to see euils in thy brother to couer them to cure them if thou canst and humble thy selfe for them 2 The Apostle speaketh not of gifts or qualities bestowed on men but of mens persons not before men but before God A man may in true iudgement esteeme his owne gifts being so better thaÌ„ an others The Apostle said not â—et euery man esteeme anothers gifts better but another mans person And a man may esteeme his person better than another mans place among men but not before God he may esteeme his owne person better 3 A man may in some particular action hold himselfe more iust and innocent than another before God and man as Dauid was more innocent than Saul in that particular but if Dauid had esteemed Saul a better man before God than himselfe I suppose he had not sinned but walked according to charity which hopeth all and construeth all the best Obiect He had been deceiued Answ. Falli quidem posse peccari non posse He doth what he is commanded and sinneth not where he goeth not against certaine kinds 2 He is soft and gentle vnto others this grace putteth off fiercenesse and fury maketh the Lyon and Lambe dwell together Isay. 11.6 Hee seeketh to restore him that is fallen by the spirit of meeknesse considering himselfe Gal. 6. He considereth first how himselfe was once carnall and sold vnder sinne secondly how long it was and with what adoe he was drawne out of sinne thirdly what a while he was a babe in Christ weake foolish childish fourthly how often he hath fallen since in temptation fifthly how subiect he is to fall how hardly he standeth what weakenesse still breaketh out this maketh him meeke and soft to other weaklings and offenders Thus the grace of Christ affecteth the Christian as Christ himselfe who had experience of temptation to haue a fellow-feeling of infirmity in such as are tempted 3 The faults he espyeth in others he will condemne in himselfe if not in the act and habit which grace preserueth him from yet in the seeds and inclination or he will fall vpon some worse thing in himselfe which in his owne sense shall cast him farre below them Master Bradford seldome saw any man fall into sinne or misery but vsed to say Lord be mercifull A good heart hath so much to doe at home as it is not at leisure or list so much to iudge or condemne others as himselfe 4 He will doe his best to draw others out of sinne Hos. 6.1 Come let vs returne vnto the Lord. Acts 26.29 Would God not thou onely but all that heare me this day were altogether as I am excepting my bands The theefe on the Crosse in that straight time bewrayed the soundnesse of Repentance by admonishing his fellow railing on Christ to win him Fearest not thou c. 1 The Commandement is generall Ezek. 18.4 Returne and cause others to returne 2 Grace is as fire spreading and catching Mal. 3.16 Then spake euery one that feared God to his neighbour by admonitioÌ„ counsell 3 The spirit of grace and compassion will pull men out of the fire Iude 22. and draw them out of the danger 4 Well he knoweth how by his sinnes and bad example hee hath drawne others from God and now will manifest Repentance by drawing others with himselfe vnto God Dost thou seeke by exhortation aduice admonition perswasion by the spirit of meekenesse to turne them right that are gone astray Here is an argument thou hast beene humbled for thy own sin and misery thou declarest thy Repentance by thy care of other mens soules But a carelesse disposition towards others thou troublest not thy selfe with sins of others as not concerning thee argueth a carelesse disposition within thy self Especially 1. The Magistrate must reclaime or restraine euill doers preuent and hinder the sins of others else lye vnder the guilt of others sins 2. The Minister must set himselfe to win soules to saue others with himselfe Peter conuerted must strengthen the Brethren The Seruant must resemble Christ who not onely mourned ouer Ierusalem but warned Ierusalem that their habitation should be desolate 3. The Master of a family must haue care to bring all the family to the knowledge of God to reforme his house Iob 12.23 He that putteth sin away in himself putteth iniquitie from his Tabernacle and will not abide to dwell where sin dwelleth vnreformed CAP. 37. Signes of Repentance in respect of ones selfe 4. THe conuerted person will discouer the truth of his Repentance in sundry practices concerning himselfe 1. He iudgeth himselfe and will set vp a throne of iudgement in his soule and proceede iudicially and vnpartially against himselfe as in ordinary forme of triall of Malefactors 1. The practice wee haue in the Church Ezek. 36.31 when the Lord hath renewed his couenant with his people and bestowed new hearts vpon them and put his spirit within them and deliuered them from their filthinesse then shall they remember their wicked wayes iudge themselues worthy to bee destroyed for their iniquities 2. The fruit and vse of this selfe iudging is 1. To auoyde the Lords iudging of vs. 1. Cor. 11.31 If wee would iudge our selues c. 2. To cleare the Lord in iudging vs whatsoeuer hee bring vpon vs for our sins Psal. 51.4 That thou mayst bee cleare when thou iudgest And wee conclude with the poore Theefe Wee are righteously here 3. The manner of processe in iudging himselfe is in these things 1. He will as a Iudge arraign himselfe before Gods iudgment seate and summon himselfe before the great Iudge and with Noah is strucke with a reuerent feare and trembling in sense of the iudgement