remoue the crosse wee must remoue sinne remoue the cause the effect will cease a folly it is to thinke that fire will dye of it selfe while it lurketh in matter combustible no more can the fire of Gods wrath kindled in such seuerity secondly no Repentance no remission no forsaking of sinne no forgiuenesse of sin God can powre none of his mercy into thee till thou by conuersion become a vessell of mercy and therfore let me perswade â—s Ezek. 18.30 Returne and cause others to returne from all iniquities if you would not haue iniquity to be your destruction No waters but of Repentance can quench the fire of wrath kindled no other fountaine is opened to Ierusalem for sinne Zach. 12.1 CAP. 39. Motiues to Repentance in regard of God THe second Motiue If we looke towards GOD wee want no incitements to Repentance as 1 Without Repentance wee haue nothing to doe with God no fellowship no society two cannot walke together vnlesse they be friends without Repentance we are without God as rebels gone out in rebellion against their Prince and country 1. Ioh. 3.6 Whosoeuer sinneth hath not seene God nor knoweth him Ephes. 2.12 Of all naturall men it is said that they are aliens and strangers without Christ without hope without God in the world Onely by Repentance we are gathered into God againe An impenitent person is in no other request with GOD than an Heathen or Atheist 2 In God wee may behold a strict iustice and vnauoidable Let a world of sinners combine against God it shall bee washed away with waters of wrath that would not wash themselues in the teares and waters of Repentance Let a world of Angels sinne against God those mighty and glorious creatures cannot make their party good against this iustice but shall bee cast into perpetuall chaines of blacke darkenesse Let Ionah a godly man sinne against God and runne another way neither shall the ship nor the Mariners skill nor toyle saue him from the tempest Oh then shall I goe on in sin to dare this iustice shall I by an heart hardened not knowing Repentance heape vp wrath against the day of wrath Did not I obserue the Angell powring out vials of wrath on them that repented not of their workes Reuel 16.11 Hath not this iustice appointed a day wherein he will iudge the world by Iesus Christ and should not this admonish me to hasten my Repentance Acts 17.30 3 In God we behold an ocean of mercies which mercies of God should leade vs to Repentance Rom. 2 4. and shall we let them lye by vs as things we make no vse of whereas euery mercy should be a Sermon of Repentance But let vs see how this mercy inuiteth vs. 1 He hath proclaimed himselfe mercifull gracious one that repenteth him of our euill that we should repent of our owne ready to forgiue nay comming out to meet vs vpon our returne as the Father of the Prodigall one that wooâ—th and seeketh and calleth vs Turne yee turne ye why will yee dye 2. His mercie hath made many mercifull promises but only to the repenting sinner are they made and made good And indeed God neither can nor wil be mercifull to any but penitent sinners While thy rebellions increase how can I be mercifull vnto thee how can I spare thee for these things Ier. 5.7 And for his will Deut. 29.20 God will not bee mercifull to such a man Wouldst thou feed sauourly vpon the promises of this life or a better thou must season them all with the sharpe sauce of Repentance and godly sorrow to which they are all inteyled Only on condition thou turn to the Almighty thou shalt bee built vp and lay vp gold as dust Iob 22.23 If thou cease to doe euill and learne to do well thou shalt haue thy sins washed and eate the good things of the land Esay 1. 3. This mercy repelleth no penitent sinner but receiueth the greatest sinners vpon return Esay 1.18 Wash you cleanse you then if your sins were red as scarlet they shall be white as snow No sins can foyle this mercie The poor penitent Theefe was not despised nor the poor Woman called a great sinner when she powred teares vpon Christ hee condemned not the poore Woman deprehended in the act of adulterie standing penitently before him nor reiected the Disciple that denied and reiected him nor the Persecutor of the Disciples the Oppresâ—or of the Church but receiuâ—d him to mercie 1. Tim. 1.13 〈◊〉 will hee shut the doore to thee repenting that opened it to these 4. Sinnes against mercy cast the sinner into seueritie of iustice sins against the remedie bring miseries remedilesse Oh that we were wise to say Shall I sin against such mercy hath the Lord done me all this good in my soule body in my selfe and mine in outward mercies and inward for this life and a better that I should repay him euill for good loade him with daily sins for lading me with blessings daily Why haue not we the vnderstanding of men in vs to conceiue that our mercy to our sins preuenteth Gods mercy to our soules shall a seruant the kinder the Master is be so much the more carelesse to prouoke him Did Ioseph reason so Would we brooke it at our seruants hand Will God at ours A graciouâ— heart will conclude as Psal. 130.4 Mercy is with thee that thou mayest bee feared Let me by these mercies of God beseech you to giue vp your selues vnto him 4. Looke vpon God in all his ordinances wherein are offers of greatest mercie and sanctified as blessed meanes of attaining the whole grace reuealed by the Gospell without Repentance they are not onely vnprofitable but most hurtfull yea and damnable The Word which I speak saith Christ shall iudge you at the last day speaking to the impenitent Iewes The sweet tydings of the Gospell are a sauour of death to this man The word will take hold on the impenitent person one time or other Zach. 1.4 The Sacraments doe him no good but mischiefe that by impenitencie casteth poyson into the Lords cup. 1. Cor. 11.26 He eateth and drinketh his owne damnation euen the Lords table is a snare to a wicked man The guest that came into the Supper without the wedding garment heard the dolefull sentence Take him binde him hand and foot c. His prayers are abominable so long as he turneth his eare from hearing the Law Prov. 18. Psal 66. If I regard wickedness in my heart God will not heare my prayer Isay 1.15 When you stretch your hands I will hide mine eyes from you and though you make many prayers I will not heare for your hands are full of blood Neuer say Lord Lord if thou doe not his Commandement His whole profession is hatefull Psal. 50. What hast thou to do to take my word in thy mouth hatest to be reformed 5. Looke vpon God in the throne of his glory who would not enioy the glory of God in heauen who professeth
THE PRACTISE OF REPENTANCE Laid downe in sundry directions together with the Helpes Le ts Signes and Motiues In an easie Method according to the Table prefixed As it was preached in Aldermanbury by THOMAS TAYLOR LONDON Printed for I. Bartlet at the gilt Cup in Cheapeside 1628. A Table of the chiefe things contained in the seuerall Chapters of the TREATISE Cap. 1. THe ground and occasion of the Treatise p. 1 The occasion and meaning of the words p. 5 We may not iudge of mens persons by their outward condition p. 9 In all our conferences we must take occasion to edifie one another p. 13 Euery man must make vse to himselfe of Gods iudgements on others p. 14 The onely way to preuent perdition is Repentance p. 15 Cap. 2. What Repentance is p. 17 The onely efficient cause of it is the Spirit of God it is beyond the power of nature p. 18 Why we haue commands from God to repent though it â—ee not iâ— our power p. 21 How the Spirit workes repentance p. 22 Cap. 3. The subiect of Repentance is the beleeuer p. 25 Faith goeth before Repentance not Repentance before faith p. 26 Câ—â—tioâ—s to be taken with this truth p. 30 Thâ—se places answered where Repentance is set before faith in Scripture p. 31 What the act or formâ— of Repentance is p. 32 Cap. 4. The â—earmes from whence and whither a man must turne first from all sin secondly to God with forcible reasons of both p. 34 It is not enough to cease to doe euill vnlesse we learne to doe well p. 38 True Repentance hath God still in its eye p. 39 Cap. 5. What Repentance is not p. 41 It is not Ciuility which a great part of the world mistakes for it p. 41 It is not euery sorrow for sin though deepe p. 42 Signes of that sorrow that is a part of true Repentance It is not euery leauing of sin that is Repentance vnlesse there bee a change and reformation p. 45 Outward abstinence from sinne no reformation p. 46 Cutting off of some sinnes without a rooting of them vp is no Repentance p. 47 Conquering of sin not alwaies reformation p. 48 Euery reformation is not Repentance vnlesse the whole man bee changed p. 48 Euery change of the whole man is not Repentance vnlesse it be from all sinne p. 50 Turning from all sinne is not Repentance vnlesse there be a turning to God p. 51. Cap. 6. Rules concerning the persons that must Repent p. 52 Euery man must repent for sundry reasons p. 53 Naturall and vnregenerate men though neuer so ciuill p. 56 Godly and regenerate men euen the best p. 59 Young men for sundry reasons p. 61 Old men for diuers reasons p. 63 Women must repent as well as men p. 64 Cap. 7. Rules concerning sins to be repented of p. 66. All sins must be repented of p. 67 Sins both known and vnknown p. 69 How vnknowne sins may be repented of p. 69 The smallest sins must be repented of for sundry reasons p. 71 Sins of knowledge and presumption must be repented of p. 73 Sins also of aggrauating and scandalous circumstance as p. 75 Customable sins p. 75 Sweet and pleasing sins p. 76 Sins after conuersion especially p. 77 Sins against meanes p. 78 Sins of open profanenesse against holy times places exercises persons p. 79 Cap. 8. Rules concerning the manner of entrance into the duty of repentance p. 81 It must be entred vpon with preparation ibid. Meanes to helpe forward the preparation required viz. p. 82. c. 1 A serious consideration of the blissefull estate lost by sin p. 82 2 Of the miserable estate wee are now in and shall continue in till we repent p. 83. c. 3 Serious thoughts of the God with whom we haue to deale in this businesse chiefly of his Maiesty Iustice anger at sin and of his rich mercy in Christ. p. 25.86 3 A consideration of the necessity and benefit of Repentance p. 87 Cap. 9. Rules concerning the wise proceeding in the duty of Repentance p. 88 1 The worke of Repentance must be begun within with the cleansing of the heart p. 89 2 Outwardly begin with some master sin to root out that p. 90 3 Cease not till it be quite rooted vp and cast out p. 93 4 Rest not in the rooting out of sin till there is rooting and growth in the contrary grace p. 95 Trust not Repentance as sound till then p. 97 Cap. 10. Rules concerning the time of Repentance p. 99 The time wherein alone it is possible a man can repent is the whole time of his life and onely that time p. 99. c. The time of necessity wherein men ought to Repent is all the time of their life p. 102 1 A Christians life should be begun with repentance for sundry weighty reasons p. 102 2 Continued in the exercise of repentance p. 109 3 Ended with repentance p. 111 Cap. 12. Of the Lets of repentance from the world p. 130 1 Feare of contempt and reproch from the world p 133 A preseruatiue against it p. 135 2 Feare of the losse of friends if wee repent p 141 This rub remoued p. 142 Cap. 13. 3 Of another Let from the world viz. the paucity small number of Penitents in the world p. 146 The antidote against it p. 147 Cap. 15. Of the Lets of repentance from Sathan p. 166 1 He labours to perswade vs of the goodnesse of our present naturall estate by sundry arguments p. 167. c. Answers to such Arguments p. 168. c. Cap. 16. 2 Of a second rub Satan casts in our way to hinder repentance viz. If he cannot bring men to please themselues with their naturall estates he labours to worke men to so great a dislike of their conditions as to drowne them in the gulâ—e of despaire p. 176 1 Sathan labours to worke men to a despaire of Gods mercy by diuers arguments p. 177. Helpes against them p. 177. c. Cap. 17. 2 Sathan labours to hinder repentance by bringing men to a despaire of themselues and their owne conditions by diuers reasons p. 185 Answers to such temptations p. 186. c. Cap. 18. 3 Sathan labours to bring men to despaire of their repentance 1 He would perswade men it is impossible by diuers arguments p. 195 His argumeÌ„ts answered p. 196. c. Cap. 19. 2. The Deuill labours·to keepe men off from repentance by perswadiâ—g them t is vnprofitable p. 207 Such temptations answered ibid. Cap. 20. 3. The Deuill labours to hinder mens repentance by obiecting their relapses and fallings after repentance p. 211 Comfortable answers to such temptations ibid. Cap 21. 3. Of the third rub the Deuil layes in mens way to hinder their repentance viz. Presumption When he cannot driue them to despair neither of Gods mercy nor their own estate nor their repentance hee assaies to make them presume of mercy without Repentance p. 215 1. Hee perswades a sinner his sinnes are not great
be our enemies but Gods 3 Let no relation betweene any man and vs neyther in high nor low place cause vs to betray Gods cause and truth but let it be dearer to vs than our owne peace profit yea our liues themselues CAP. 13. Le ts of Repentance from the paucity of true penitents in the world THe third let of Repentance cast in our way by the world is the fewnesse and paucitie of sound godly men In the world wee see Repentance and sound godlinesse practised but by a few and euerie vnregenerate man hath an vnwillingnesse to row against the streame of time the age and customes of men so that most will doe as the most doe that the fewest may scorne them and the most common reproach cast vpon Religion is They be but a few sorrie fellows that professe it Ans. To remoue this lett 1 Wee must know that the number of faithfull Christians that stick close vnto Christ are but a small number and as small in worldly reputation for foure reasons 1 The true Church of God is a little park or pickle of God empaled from the rest of the world a garden inclosed Cant. 4.12 a paradise of God not the waste of the world a fold not a field It is the floore of Christ in which are a little wheate in an huge heape of chaffe a little gold in a whole mountaine of clay or drosse a gleaning after a haruest a few berries after the vintage so the members of the Church are but few compared with the heape of wicked men Gods company was alwayes a little flocke Luke 12.32 The number of Gods companie are said to be one of a Citie and two of a Tribe Ier. 3.14 As if in a great inundatioÌ„ of water which carrieth away whole townes or countries some one or two houses or persons should scape or as if in a raging and vniuersall fire deuouring a whole Citie one or two houses should bee left standing 2 Consider how few are chosen Matth. 20.17 few are to be saued If Israel were as the sand of the sea yet a remnant only should be saued Rom. 9. â—9 As a Tradesman hauing cut off the whole peece of cloth a small remnant is remaining so the true professors of Christ are a very small remnant of the whole piece and people of the world Reuel 12.10 It is called the remnant of the womans seed that is as a little seed corne is reserued out of a great heape for store which is nothing to the whole croppe so is the small number of true beleeuers reserued by grace to the whole field and crop of the world In the Arke a few euen eight persons were saued 1. Pet. 3. 3 Consider the truth of that of our Sauiour Math 7.14 strait is the gate and narrow the way that leadeth to life and few find it Which must not bee vnderstood simply in themselues for many shall come from East and West and sit downe with Abraham and Isaac and Iacob Math. 8.11 And Iohn saw a multitude which none could number of all Nations Kindreds and Tribes and Tongues standing before the Lambe in white robes Reuel 7.9 But comparatiuely in respect of Vnbeleeuers Infidels Hypocrites and Reprobates they be an handfull to an house full a sparke to a flame a drop to a streame And the reason is twofold 1 The worth of grace and saluation and excellency of eternall life alloweth it not to bee common but is a precious commodity in the hands of a few as Pearles and Iewels are so much more aduanced in price as they be harder to come by 2 Because there bee so few that will indure the persecution sharpenes the selfe denyall the mortification the many losses and crosses which the straight way is strewed with euery man naturally desiring to walke in the easie and broad way where is elbow-roome profit pleasures applause of others and pleasing a mans selfe 2 This should be so farre from offending any as that euery one should striue to be of the little flocke and remnant and walke in the way of good men and though thy company be small it shall be good Nay thou must prayse God that euer hee vouchsafed thee mercy to ioyne thee to this small number of them that feare the Lord Considering 1 That the world yeeldeth his haruest to the God of this world and the earth affoordeth much clay for Pottes but little oare for gold pebbles are many pearles but a few 2 Yea in the particular Churches there are but a few names that defile not their garments Reuel 3.4 All are not Israel that goe for Israel neither all that goe for Virgins are admitted into the Bride-groomes Chamber 3 Consider the day comming wherein thou that shunnest this small number shalt wish thy selfe of it and shalt bee most vnhappy in the fellowship which thou hast chosen when all the drosse chaffe shal be swept together and cast into the fire And on the contrary thou that hast sorted thy selfe with these few shalt praise God for a farre higher mercy to thee than it was in the great deluge to saue one Noah and in the dreadfull burning of Sodome to saue one Lot CAP. 14. Le ts of Repentance from multitude of contrary examples in the world THe fourth Let from the world is the multitude of contrary examples The world hath a great many crooked patternes many perswaders and pul-backes as backe-byasses to Repentance godly life whole bands of bad company and wicked society which are strong impediments and so much the more dangerous As 1 Our nature is sociall as well as the bruits wee readily thrust into company as naturally enemies to solitarinesse wee easily follow one that offereth to leade vs but if many or multitudes or great ones goe before vs then we can run as sheepe and for hast neuer stay to reason the case neither in what way we are nor vpon what errand 2 Our nature is corrupt and attractiue of euill as the Adamant will draw iron to it We are suddenly corrupted by first filthy communication and euill words which corrupt good manners secondly by counsels and perswasions to euill by which they are iustly carried that will not be guided by the voice of wisedome Thirdly by the wicked example especially of great or wise or learned men who thriue well enough and are lifted vp in the world without all this nicenesse and adoe 3 Adde hereunto that euill is diffusiue of it selfe and such acquaintance is betweene it and vs as the plague cannot so easily and soone infect our bodies as sinne doth poyson and suddenly infect our soules Now against this Let consider to breake thorough this Let 1 The straight iniunctions and charges of Scripture Exod. 23.2 Thou shalt not follow a multitude to doe euill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well mighty and potent men as many or multitudes so as wee must not follow others to euill be they neuer so many neuer so mighty by
here that is absolutely perfect but must we be therefore wholly flesh because we cannot be wholly spirit Because we cannot get quite out of the law of flesh must we not serue the law of God in our spirits Because we cannot doe all the good we would must not we doe all the good we can Because we cannot attaine the haruest of holinesse must we not haue the first fruits 2 Sense of imperfection hath sundry other more fruitfull vses than to settle vs in our security For 1 It ought to humble vs and driue vs to Repentance and not pull vs from it 2 To striue against imperfection and not to rest contented in it 3 To awaken vs and driue vs out of our selues to get perfection in Iesus Christ for our sense of weaknesse in our selues must force vs to get our strength in him 3 We are not now vnder the law which requireth perfect and personall righteousnesse and holinesse yet we are vnder the Gospell which requireth Euangelicall perfection which standeth in true and sincere indeauours in mortification and spirituall combate and bindeth vs to the daily subduing of that which wee cannot at once vanquish and though wee cannot but sin daily yet wee must not please our selues in our sins but daily bewaile them as our Sauiour taught vs to pray for daily forgiuenesse of sins 4 Thou canst not expect to attaine any thing of thy selfe but expect strength from Christ Thou hast or mayest haue a good helper I can doe all things by Christ strengthening mee his grace shall be sufficient 2 If thou feelest neuer so small a measure if true the Lord cherisheth that least degree of goodnesse 3 No Saint not Paul himselfe can doe as hee would nor can conquer all corruptions but yet first is not carried away to grosse sin though not so pure as an Angell secondly hee giueth not vp all but striueth hard to the marke and high prize 3 Is not contented with but complaining and combating with it he gets ground CAP. 16. Le ts of Satan by temptations to despaire of Gods mercy 2 IF our naturall estate content vs not Sathan windeth about to bring vs to such a degree of discontent as to drowne vs vtterly in the gulfe of despair And this looketh three waies 1 If we looke to God hee would haue vs despaire of his mercy 2 If to our selues to despaire of our owne estates 3 If to Repentance to despair of that as vtterly Impossible Vnprofitable 1 To bring vs to despaire of mercy he will set before the sinner the greatnesse foulenesse and hainousnesse of his sinnes which as before they were done he made seeme as a mote now he maketh them swell to the magnitude of a mountaine Seest thou not how numberlesse thy sins are and of deepe dye hath not God giuen thee ouer so long to commit such outragious sinneâ— so scandalous against such meanes often against thy knowledge and since thou supposedst thy selfe called and is it not now in vaine to repent of them Seeke Repentance and Grace with teares as Esau thou shalt not finde it God being iustice it selfe To helpe our selues against this great iniurie thus frame our answer 1 If I looke all on Gods iustice or my owne iniustice I were indeed altogether hopelesse or if I looke onely on the law of God the rule of all iustice that knoweth no mercy no Repentance But God in great mercy hath set a meane betweene his iustice and my iniustice and that is the Gospell of his Sonne which Preacheth Repentance and proclaimeth a pardon so as now if the law cast and condemne me by my owne demerits the Gospell offereth me free saluatioÌ„ by the al-sufficient merit of Christ and now as I behold the curse of the law due to my sinnes to humble me so also I lay hold vpon Christ on whom that curse was laid to iustifie me For he was made a curse not for himselfe but for vs that the blessing of Abraham might come vpon us 2 I grant all thy premises My sins are as great as hainous as numberlesse as thou speakest and against great meanes but shall I conclude with thee that either I must not turne to God or that God will not returne to me God forbid Nay first the greater my sinnes are the more need haue I to repent the more deadly my disease is the more need haue I of the Physitian the more my sinnes be in number I haue more need to lessen them by Repentance rather than by impenitency to make them both greater and heauier the longer I haue continued in them the more need haue I to hasten out of them The more dangerous and festered my wound is the more hast I must make to the Surgeon If a bone were broken in my body I would not beleeue him that should tell mee it were too late to get it set againe The greatnesse of my sinne therefore shall neuer hinder but further my Repentance and were I not so great a sinner I should not see so much need of Gods mercy or Christs merits but now being so heauy laden I haue more need to come to Christ to be eased Hee came to call sinners to Repentance and this Physitian is not so weake or vnskilfull but he can cure deadly diseases as well as infirmities he cured him that was 38 yeares diseased Ioâ— 8.2 Or shall think the Lord hath forgotten to bee mercifull and will not returne as thou suggestest For 1 Can hee forget his nature and cease to bee God mercifull gracious aboundant in mercy and truth reseruing mercy for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 Who is a God like vnto him passing by the transgression of his people and not retaining wrath for euer for mercy pledeth him Micah 7.18 Or can he forget his promise and deny himselfe Isa. 55.7 Let the wicked forsake his way and returne and he will haue mercy for he is ready to forgiue and Math. 18.21 hath he commanded vs to forgiue our brethren offending seuenty seuen times and will not hee forgiue vs our offences the scope of that parable Is not hee rich in mercy to forgiue ten thousand talents yea the vttermost farthing I will therefore hearing that the King of Israel is a mercifull King submit my selfe as Bâ—nhadad 1 King 20. It may be Ahab will spare thy life assuredly the God of Israel will spare thy humbled soule who cannot forget his own glory whose mercy and grace is more magnified as the sinner is greater that layeth hold vpon it I will resolue as Hester to goe in to the King If I perish I perish My sinnes are so great I dare not adde a greater of despaire Plus peâ—cauit Iudas desperando quam prodendo Christum 3 I neuer read that the greatest sinnes could make true Repentance vaine I finde sinnes red as scarlet and crimson made white as snow Isay. 1.18 I see Harlots Idolaters Persecutors Witches Theeues by Repentance acquitted and accepted to highest
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
Gods iustice 2 God is iust and therefore when he hath made mee of vniust iust and righteous in Christ hee will for euer repute me so Nay euen his iustice cannot but bestow mercy and grace on mee a beleeuer because in Christ I haue fully satisfied his iustice and in Christ deserued his loue 3 God is iust and this is a strong motiue to repent and beleeue in Christ for his iustice will not suffer him to punish one sinne twice nor to demand a debt once paid the second time Nay his iustice assureth mee of mercy 1. Iohn 1.9 If wee acknowledge our sins he is faithfull and iust to forgiue our sins his iustice assureth repentance of mercy 3 Because I am a grieuous sinner I am no childe of God and so all my Repentance is in vaine Ans. 1. Why are not all grieuous sinners before they repent what was Adam Dauid Peter Paul or what be grieuous sins if poligamie adulterie murder lying denying and forswearing Christ blasphemy persecution breathing slaughter and threatning against the Church bee not Doe not all euen the regenerate pray daily Forgiue vs our trespasses 2 Am I a grieuous sinner I must therefore so much more carefully and earnestly repent I want not encouragement I see that woman who was called a great sinner a notorious adultresse Luke 7. 37. seeeking mercy from Christ receiue that comfortable answer Thy sinnes are forgiuen thee 48. Thy faith hath saued thee Go in peace 50. I see that poor Canaanite whom Christ calleth a dogge yet earnestly seeking mercy gathered some crummes that fel from the Table Gods mercy shall bee more manifested in restoring great sinners his power more magnified in raising dead and rotten sinners my loue more footed as that woman Luke 7.47 Many sins were forgiuen her for she loued much 4 Because I sin daily against God I am none of his in vain seeke for fauour Ans. 1. Our Sauiour teacheth vs to say Our father and yet to pray daily Forgiue vs our trespasses Therefore hee that sins daily may call God father 2 Paul was a child of God being regenerate yet had a body of death and a law of sinne about him daily Rom. 7.24 3 I sinne daily but I repent daily The wicked reioyce in it I sinne and yet resist sinne and striue against it daily I do hatefull things but I hate that I doe I breake the law but yet I loue the law as holy iust good flesh is in me but I am not in the flesh Now tell mee Sathan canst thou gather such sigs of thistles or grapes of thornes who euer heard a childe of hell repent Ob. No did not Esau Iudas Ans. To repent is not onely to know and confesse what is bad and naught as they and as the Gentiles Rom. 2.19 but a change of the heart seene in an earnest affection and strife to loathe the bad and embrace the good And this had not did not they Howsoeuer therefore I confesse my naturall disease discouereth it selfe in daily issues and symptomes yet this sicknesse is not vnto death but that God may bee glorified in raising mee vp by his mighty power I am not 〈◊〉 so low not so long in the graue of sin but his mighty word can and will call mee forth to life CAP. 18. Le ts from Sathan by Temptations to despaire of our Repentance from Impossibilitie Difficultie 3. IF Sathan cannot preuaile to make vs despaire neither of Gods mercie nor our owne estates then he assayeth to bring vs to despaire of our repentance And this in three respects 1. of impossibilitie 2. vnprofitablenesse 3. of relapses or relinquishing Repentance 1. What an impossible thing dost thou attempt dost thou euer thinke to master thy sinnes which are so inbred so neare so necessary so profitable as eyes hands yea as ayre fire or water wilt thou striue against the streame where it is so impossible to ouercome and forsake them How often hast thou purposed promised vowed and resolued to enter the way of Repentance but couldst neuer attaine to goe through against any one sin 2. Thou shalt finde another manner of taske in Repentance than thou dreamest off it calleth for more paines sorrow mortification difficultie prickings of heart than euer thou lookest for or art able to indure and therefore neuer goe about it vnlesse thou hadst more hope to attaine it Answ. Thus the diuell like churlish Laban neuer persecuted Iacob so much as when hee was departing from him and our owne sloathfull corruption saith A Lyon is in the way Prou. 20. and the sluggard saith It is too cold he dareth not goe forth to plow Pro. 29. But to the first concerning the multitude masterfulnesse and necessarinesse of thy sinnes answer thus 1 I discerne indeed an huge army of sinnes and sweet lusts to encounter and these sonnes of Zeruiah are too strong for mee and it is impossible for mee to ouercome them if I looke at my selfe or my owne strength but as Dauid against Goliah I come against these Gyants in the name and strength of the Lord by whom I shall behead them It is he that teacheth my hands to warre and my fingers to fight It is his battaile and hee will giue the victory and close my enemies in my hand 2 I discerne many enemies against me I caÌ„not stand before them but the Lord hath opened mine eyes with Elishâ—'s seruant 2. King 6. that I see more now with me ready to fight on my side than they that are against me thou wouldest deceiue me in carrying both mine eyes in things against me but I behold the Lord neare mee with grace sufficient I see what spirituall helpe and succour he is ready to supply me with while I constantly cleaue to his helpe 3 Though I be to deale with many and mighty sins yet they are already conquered enemies spoyled of their power by the victory of Iesus Christ my Lord so as I haue nothing to doe but follow the chase and spoyle of vanquished forces 4 Though they were neuer so deare and beloued sinnes yet must I heare the voice of God saying as to Abraham Take thy sonne Isaac whom thou louest and offer to mee in sacrifice though indeed what euer they pretend such is their loue as if I kill not them they will kill me and therefore though I haue sometimes vowed resolued and purposed Repentance in vaine now by the grace of God I will make a new onset to better purpose A Souldier though hee haue once turned his backe will fight againe and wounded the second time will seeke cure againe A Merchant brought behind hand will trade againe more cautelously a Mariner that hath suffered shipwracke will to sea againe and trafficke againe and I will neuer be such a slaue as though I be preuented againe and againe yet I will seeke my liberty still 2 But whereas thou obiectest the difficulty sorrow paine and vnconquerable labour of Repentance I answer 1 Were the worke of
Church while they were in it 1. Ioh 2.19 They went out from vs because they were not of vs. Am I then a friend of Christ that I may be sure Christ dyed for me 1 If I be a friend I am a beleeuer Abraham beleeued God and was called the friend of God Iames 2.23 He dyed for no vnbeleeuer I must be a beleeuer or he dyed not for me Rom. 3.25 God set forth his Sonne to be a reconciliation through faith in his bloud 2 Am I a friend◠〈◊〉 must doe whatsoeuer Christ commandeth me Ioh. â—1 14 Ye are my friends if ye doe whatsoeuer I command you A seeming friend as Herod may doe many things but a sound friend will doe all things euen difficult and costly commandements If he bid me repent and returne I must obey 3 A friend must bee glad of anâ— opportunity 〈◊〉 shew his friendship and loue so must I. Prou. 3.28 Say not to thy friend I will answer thee to morrow if now it be in thy power If Christ thy friend call thee to Repentance this day deferre him not till to morrow for then it may be out of thy power to shew thy friendship 4 He dyed onely for those that manifest the fruit of his death 1. in the daily conquest and abolition of sinne hee dyed for my sinne that 〈◊〉 might dye vnto sinne and sinne dye in mee Rom. 6.2 How can they that are dead to sinne yet liue in it If sinne neuer dye in thee Christ neuer dyed for thee thou art still vnder the curse of sinne that art vnder the power of it if thou beest not redeemed from vaine conuersation thou art not from condemnation of sinne 2 I must daily finde the work of Sathan destroyed in me for by death he destroyed him that had the power of death which is the diuell Heb. â— 14 If Sathan rule thee still at his will and hold thee vnder the dominion of sinne thou hast no benefit by Christs deaths 3 If Christ be dead for mee I must manifest the obedience of faith another fruit of his death Heb. 5.9 He is the Author of saluation to all that obey him not to any that continue in sinne 4 I must henceforth liue to him that dyed for me 2. Cor. 5.15 and he dyed for those who whether they sleepe or wake liue or dye liue in him and for him 1. Thes 5.10 that is are partakers of his life and liue to his glory CAP. 23. Presumption of Gods mercy hindering Repentance Obiect 3 BVt is not God mercifull who will not the death of a sinner and therefore what needest thou so continually afflict and macerate thy selfe by Repentance Answ. Yes Gods mercy is a boundlesse Ocean which can neuer be drawne dry and he is mercifull to all euen the worst and vessels of wrath But first distinguish of Gods mercy it is either generall whereby he saueth man and beast and maintaineth the creature in a temporall being thus he feedeth the Sparrowes and cloatheth the Lillies thus he is the Sauiour of all men especially of them which beleeue 1. Tim 4.10 For that place is meant of his generall prouidence Or secondly there is a speciall sauing mercy which tendeth to eternal life whereby he tendereth men as a father Now herein hee is mercifull to the worst in offering this mercy by Christ and proclaiming it in the Preaching of the Gospell But they are content with the other without this This speciall mercy is not cast as a musse vnto all 2 Let not Sathan delude thee by offering an vnlimited mercy where God hath bounded it For that mercy which in God knoweth no bounds in respect of persons is bounded and limited according to the couenant of grace and mercy as appeareth in two conclusions 1 There be sundry sorts of impenitent sinners to whom the Lord couenanteth no mercy but wrath As 1 Ignorant persons who care not for the knowledge of God Isa 27.11 This people hath no vnderstanding and therefore he that made them will not be mercifull vnto them and 2. Thes. 1 8. Rendring vengeance in flaming fire to all that know not God 2 Hard hearted persons that will not repent Rom. 9.18 Hee will haue mercy on whom hee will and whom he will he hardeneth implying that hardened persons are shut from mercy Rom. 2. Thou that by the hardnesse of thy heart treasurest wrath 3 Wilfull and stubborne persons against the Ministery and counsels of the word Ier. 16.5 Mourne not for this people for I haue taken my peace from it euen my mercy and my compassion why verse 1â— For euery one walketh in the stubbornenesse of his heart and will not heare mee and therefore I will shew you no grade 4 Presumptuous sinners who say I shall haue peace though I walke on in sinne God will not be mercifull to that man Deut. 29.30 but the wrath of the Lord and his iealousie shall smoake against that man and all the curses in the booke of God shall ouertake him Onely vessels of mercy are filled with mercy for saluation or sauing mercy is not so prodigally bestowed being childrens bread but on such aâ— are qualified and pointed out in the Scripture by sundry markes 1 All that must share in this mercy must be true members of the Church Isay. 63.7 I will remember the great mercies of the Lord and goodnesse towards the house of Israel which he hath giuen them of his tender loue Am I a true Israelite a sonne of Abraham according to the faith Doe I lay about mee for the blessing as Israel did Doe I wrastle it out with God by prayer and doe I preuaile for mercy and grace Am I circumcised in the heart and daily part from sinnes and lusts 2 All that must share in mercy must be repentant sinners God would haue all saued but so as they must first come to the knowledge of the truth 1. Tim. 2.4 But this they cannot doe without Repentance 2. Tim. 2.25 If at any time God will giue Repentance that they may come to acknowledgement of the truth Ezek. 33.11 God will not the death of a sinner but rather that he repent and liue 3 Mercy is intailed onely to such as loue God and keepe his commandements second Command Exod. 20.6 He sheweth mercy to thousands of them that loue him and keepe his Commandements for God is in couenant with no other and vessels of wrath cannot looke to be filled with mercy yet this sheweth not the cause of Gods mercy for there is none in vs and it is a free grace but onely sheweth the persons that may claime it Doe I loue God All externall obedience without inward loue is hypocrisie Loue is the fountaine of obedience And doe I keepe the Commandements I cannot fulfill them but doe I keepe them in my vnderstanding meditation affection in true purpose and indeauour in my whole conuersation then mercy is mine 4 Mercy belongeth to such onely as feare to offend God and liue in
any sinne Psal. 130 Mercy is with thee that thou mayest be feared Psal. 1.03 As a father pittieth his sonne so the Lord him that feares him He that apprehendeth mercy will not bolster himselfe in sinne nor lay presumptuous sinnes vpon Gods backe but the sense of Gods mercy will leade him to Repentance Rom. 2. He knoweth that though mercy reioyceth against iustice yet it destroyeth not Gods iustice All the waies of God are mercy truth these are the two feet of God by which hee walketh in all his waies Let vs humbly fall downe and kisse both these his feet Bernard 5 Mercy belongeth to the mercifull to those that are charitable kind to their brethren Math 5. Blessed are the mercifull for they shall finde mercy but iudgement mercilesse shall be to them that shew no mercy Can we expect and receiue a full streame and not let fall a drop of mercy vpon others Hath the Maâ—â—er for iuen thee 10000. talents and wilt not thou forgiue pence and farthings Math 18.27 In spirituall things will not we beare with the infirmities of the weake are not we subiect to the same infirmities doe not we consider our selues Gal 6.1 Did not Christ become in all things like to vs to be a mercifull high Priest Haue we neuer had any sores which we would haue had others handle gently Doe old men forget they were children what lusts of youth and temptations they haue passed In temporall things we call for mercy on this and that occasion generall and speciall God in his members call for mercy Some men passe by as the Priest and Leuite without all bowels dry as flint without hearts hands bowels no charity no humanitie first looke they for no more secondly may it be their case thirdly is it not a great misery on themselues on their ill-gotten wealth on their iniustice to God his Ministers and others CAP. 29. Le ts of Repentance from our selues as first that it is vnpleasing to nature 3 NOw we come to the lets and hinderances of Repentance cast in our way by our selues for nothing can be a greater or stronger Let to Repentance than the naturall and idle vngrounded conceits of the vnregenerate heart which hath deuised many wandrings turnings to shift off the businesse of Repentance 1 A conceit that it is vnpleasing to nature and indeed sloathfull nature cannot indure the hardnesse of Repentance and no maruell that case slayeth the foole when it woundeth euen the godly themselues Cant. 5.3 The Church will not foule her dainty feet nor get off her bed to let in Christ after many knooks and perswasions Ans. But what a distemper is in that iudgement and how crazie is that vnderstanding of a sicke man that feareth â—he remedie more than the disease yet so foolish are wee in our owne wisedome as to feare the remedy of repentance more than the sinne to be repented We hold that extremitie of way wardnes and near to phrenzie when a patient will rather chuse to dye of his disease than to endure the taste of physicke because it is bitter and vnpleasant Euen so although godly sorrow be bitter and vnpleasant to corrupt nature yet wisedome will conclude many things to bee wholesome which are not so toothsome 2. Compare and weigh in an euen ballance whether the pains of wel-doing be matchable with the paines of sin whether the momentany paines of Repentance here bee comparable to the eternall paines of impenitency hereafter consider whether the crop of sin or haruest of repentance bee better The wages of sinne is death and is not death painefull but the haruest of repentance is eternall life 2. Cor. 7.10 Godly sorrow bringeth Repentance to saluation Say now whether is easier to sow in teares and reap in ioy or to sow in carnall iollitie and reape in eternall sorrow whether is easier to sow to the flesh and reape corruption or to sow to the spirit and reape eternall saluation 3. Bee it that Repentance be vnpleasing to nature yet a Christian hath more than nature he hath a spirit of grace changing nature and making the Commaundement easie Whence it is that those that haue entred this way and by the spirit haue mastred the flesh in part finde nothing more sweet than the tartest sorrow of sound Repentance and this Repentance they neuer repent of Be it as Basil. Laboriosa virtutis via yet render thy selfe as captiue to the commandement Bee at some paines in subduing thy heart thou shalt no sooner begin but â—ase and ioy wil come which shall aboundantly recompence all former griefe and labour Obiect Alas then I neuer repented for I feele no inward power or motion whence I can draw comfort from my repentance 〈…〉 Ans. It may bee so for perhaps 1. thou hast performed that duty in a cold and formall manner or 2. for sinister ends not for conscience and 3. by fits and starts vnconstantly And how can a man that goeth backward and forward make riddance of his way But goe about it heartily ioyne the inward seruice of the heart in seeking God with the outward tye thy selfe to a settled course in performance fauour not the fleshâ— nor care to fulfill it in the lusts of it and be assured to finde more ioy and sweet inward motion at least much lesse paine in the exercise of repentance than in the exercise of sin CAP. 25. Obiections against repentance from a mans election 2. BVt why should I thus abridge my selfe with needlesse sorrow and to very little purpose For if I look to God I am either elected or not If I be I shall bee saued without all this ado If I be not all the Repentance in the world wil not auayle Againe looke to men they be either such as repent not but enioy the world and their pleasures and their sins too and yet these liue and dye honestly and peaceably and as well as any other Or they be such as do repent and betake themselues to this strickt course and these many of them in their liues are as deceitfull vniust couetous proud hypocriticall as any men in the world and many of them in their death as vnquiet vncomfortable vnhappy as those that neuer vndertooke such businesse Ans. To meet this dangerous subtiltie 1. To those that conceiue Repentance a vaine thing because of the certainty of Gods decree concerning their saluation or damnation 1. The wise God in all his decrees to his maine ends hath also decreed the meanes seruing and leading to those ends The ends of his election are either next which is the glorification of the elect or the remote and highest his owne glory in the Saints The meanes decreed to these ends are Christ Regeneration by the spirit required in all that must be saued euen the smallest infant and in men of yeares Knowledge of the Word Faith Repentance Obedience And as those ends are stedfastly and vnchangeably so are the meanes as certainely decreed as those ends And