shall have him it is no matter as I said what a man is or what a man was onely if he will be another man for the time to come and therefore it is false preaching to say they must come thus and thus as if Christ were purchast with our owne gift but we preach Christ freely without any condition without any exceptions of persons Whosoever will let him come and take of the Water of life freely as in Revel 21. And that Christ is thus ready to receive humbled sinners you may see in his readinesse to receive all manner of people whilest hee was on the earth with severall diseases hee put none away that came unto him Againe consider that if Christ should not bee mercifull then the end of his Redemption should be lost for wherefore came he but to show mercy unto sinners Againe consider how ready he is to receive sinners from the mouth of his Ministers 2 Corinth 5. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God that is wee use all the perswasions and motives that we can wee exhort rebuke instruct you and all to this end to make you willing to receive Christ nay wee doe not onely beseech you but with those in the Gospel we compell you to come in that is wee perswade you often against your wils to receive Christ. Now the things that keepes men from Christ is this they say that they are not fit to come to Christ and therefore they will not come but men are deceived for there is no other fitting condition required of us by God onely beleeve and you shall be saved that is if you have but a desire to come to Christ you may have him as for example if there should be a generall proclamation made by the King for all offenders let their crimes bee what they will that whosoever will come in and lay downe his armes of rebellion and acknowledge him to bee Supreme shall have pardon it may bee there is some offenders that have greater crimes then others and others lesse whatsoever difference there be it matters not if they will but come in they shall have pardon so I say unto you if you will come in it matters not what your sinnes were or are Christ here hath made a generall proclamation that whosoever will come in shall have mercy therefore feare not what your sinnes bee onely get a willing heart to part with sinne and cleave fast unto Christ and Christ will not forsake you In the time of the law every seventh yeere there was a Iubilee wherein every servant was made free from his Master but if any refused then then he was to be bored thorow the eares and to serve his Master for ever beloved now is the yeere of Iubilee you may now bee free men in Christ if you will but receive Christ but if you will not then you shall bee markt for the devill and serve him for ever therefore as Pyrrhus said unto his servants he that will freely goe with me unto the battell let him come so I say unto you if you will freely come in unto Christ come and Christ will receive you but if you will not Christ will not have you to goe with him that is you shall not but this you will not doe till you bee humbled and therefore labour to get humiliation and then whatsoever your sinnes are you shall bee saved if you will but receive Christ. Therefore examine your selves in what a frame your hearts stand in if so bee you finde that your hearts are hardned as the Apostle saith that is such as cannot repent it will be a difficult thing for you to receive Christ that is if you have put the spirit by his proper worke and have hardned your hearts from his feare it will be a hard matter for you to get the spirit of repentance the Apostle cals men in this estate like Trees twice pluckt up by the rootes Iude verse 12. that is it will bee a hard matter to make them to grow againe and be fruitfull but if you be thorowly humbled Christ is exceeding mercifull and ready to receive you unto favour Imprimatur Rob. Austine Iuly 30. 1633. FINIS Doctr. Reas. 1. Psal. 1. 6. 1 Sam. 2. 30 Reas. 2. Reas. 3. Use 3. Mat 6. 4. Gen. 4. 15. Vse 2. Iam. 5. Vse 3. Simile Doctr. 2. 1 Chro. 21. 3 Vers. 8. Mat. 26. 21. Iohn 6. 70. Marke 14 21 Reas. 1. Reas. 2. Reas. 3. Roin 1. 28 Reas. Reas. Simile Vse Gen. 3. â— 1 Corin. 10 Gen 38. 9 Satansdeceits 1 Answ. 2. Answ. 2. 2. Deceit Answ. 3. Deceit Answ. 4. Deceit Answ. 5. Deceit Answ. 6. Deceit Answ. Psalme 119. 7. Deceit Answ. Doctr. Vse 1. Vse 2. 1 Cor. 8. 10. Nehem 1. 11 Obiect Answ. Obiect Answ. Obiect Answ. Vse 3. Vse 4. Doctr. Quest. Answ. 2 Cor. 4. 2. Reas. Vse 1. Galat. 6. Doctr. Reas. Vse 1. Vse 2. Doctr. Reas. Vse Doctr. Reas. Obiect Answ. Vse Doctr. â— 3. Quest. 1. Answ. Answ. Quest. 2. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Caveat Caveat Doctr. Reas. 1. Reas. 2. Reas. Vse 1. Vse 2. Vse 3. Quest. Answ. Obiect Answ. 1. 2. 3. 4. Doctrine What this strength is 1. 2. 1. 2. Particulars of this strength The first particular Beare wrong patiently The second particular Thriue under any affliction Acts 5. 41. The third particular To beleeve Description of spirituall strength 2. 3. 1. 1 Cor. 3. 5. 2. 1. 2. 1. 2. 1. 2. Reason 1. Reason 2. 1. 2. 3. 4. 5. Vse 1. 1. 2. 1. 2. 3. Iohn 6. 27. 1. Difference 1. Iere. 31. 34. 3. 1 Pet. 4. 4. 5. 4. 2. Difference 1. 2. 3. Difference Heb. 11. 34. 1 Tim. 4. 10. Heb. 11. 24. 1. 2. Marke 16. 16. Marke 10. 29 30. 4. Difference Rom. 2. 14. 2 Tim. 2. 3. 1 Pet. 1. 5. 5. Difference Rom. 7. 23. 1. 2. Vse 2. 1. Motive Acts 16. 25. 2. Motive Isaiah 56. 2. Ioh. 17. 4 5. Ioh. 15. 8. 3. Motive Matth. 5. 33. Isai 48. 18. Prov. 22 4. 4. Motive Psal. 45. 13. Prov. 30. 29 30. Rom. 6. 12. Gen. 49. 4. Psal. 1. 3. Vse 3. Matth. 5. 6. Prover 2. 4. 1. Meane 1 Pet. 2. 2. 1 Cor. 3. 1. Heb. 5. 13. 2. Meanes Rule 1. 2. Rule 3. Rule Iam. 1. 8. 4. Rule 3. Meanes 1. Signe 2. Signe Acts 14. 15. 1 Sam. 11. 6. Acts 4. 32. 3. Signe Phil. 4. 12. 4. Signe 1 Tim. 2. 12. 5. Signe 4. Meanes 1. Hinderance 2. Hinderance 5. Meanes 6. Meanes 2 Cor. 12. 10. Ier. 17. 5. 7. Meanes Doctrine 1. Worke. 2. Worke. 3. Worke. Acts 4. 32. 4. Worke. Acts 20. 32. Vse Matth. 25. 1 Cor. 2. 10. Eph. 1. 13. Rom. 8. 11. 14. 1 Ioh. 3. 14. 1. Signe Matth. 3. 11. Acts 2. 3. 1 Cor. 7. 30 31. Revel 3. 15. Object 1. Answ. Answ. 2. 2. Signe Holinesse 1. Matth. 15. 3â—
REMAINES OF THAT REVEREND AND LEARNED DIVINE JOHN PRESTON D. in Divinity Chaplaine in Ordinary to his Majesty Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne â—â—ntaining three excellent Treatises Namely IVDAS'S Repentance The Saints Spirituall Strength PAVLS Conversion HEBR. 11. Being dead hee yet speaketh LONDON Printed for Andrew Crooke 1634. IVDAS HIS Repentance OR THE LAMENTABLE EFFECTS OF A STARTLED CONSCIENCE Delivered in eight severall Doctrines raised from the third fourth and fifth Verses of the 27. Chapter of the Gospell by St. MATTHEVV All the usefull and profitable Observations of that late Reverend Divine IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuell Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne Printed at London for Andrew Crooke 1634. The Contents of JVDAS Repentance DOCTRINE I. SVch as a Mans life is such is his Name after death page 3 REASON I. God blessethor curseth man according to his workes p. 4 1 In regard of his Truth ibid. 2 In regard of his Glory ibid. REAS. II. Manappeareth like himselfe p. 4 REAS. III. Other men in the end speake truth without enuie or feare p. 5 USE I. Not to be secretly wicked for God is a publike rewarder of all ibid. USE II. To cleansethe heart from sinne by daily repentance left sin should rot the name p. 6 USE III. To encourage good men their ill reports shall soone vanish p. 7 To discourage wicked men their good reports shall not long last p. 7 DOCT. II. Sinne seemes small before it be committed after most vile and hainous p. 8 REAS. I. Lust blindes the eyes of our understanding p. 9 REAS. II. The Divell lessens the sinne before committed aggravates it afterward ibid. REAS. III. God leaves a man to himselfe ibid. Good men for sinne sometimes of God left to themselvs 1 For increase of Gods glory p. 10 2 For awakening their consciences ibid. The reason of insensiblenesse in grose sinnes p. 11 USE To beware of the Divels subtile temptations ibid. Satans deceits to draw man into sinne are 1 Promise of pleasure profit c. p. 13 2 Hope of escape and going to heaven p. 14 3 Hope of leaving it when we will p. 15 4 Neerenesse to vertue p. 16 5 Pronenesse of Nature ibid. 6 Turning away the thoughts to something else p. 17 7 Beginning by degrees ibid. DOCT. III. Tishard to discerne false Repentance Confession and Restitution from true False Repentance goes very farre both in respect of the Reasons drawne from the Grounds and Concomitants p. 19 I. The Grounds of false Repentance 1. Selfe-love p. 20 2 Common gifts of the holy Ghost to disapprove the foulenesse of Sinne. p. 21  Hate the uglinesse  3 Aiarnall apprehension of beautie sweetnesse and excellencie in Gods wayes ibid. 4 Good Education ibid. II. False Grounds of Confession 1 Passion p. 22 2 Evident discovery of sinne  3 Torture of conscience  III. False ground of Restitution is the burthensomenesse of sinne ibid. USE I. To shew the vanitie of Popish Doctrine ibid. USE II. To exhort men to try whether their owne Repentance be true or false p. 23 Two things hinder this judging of a mans selfe I. Vnwillingnesse to search the causes whereof are 1 Along perswasion of ones good estate 2. A desire to taine some delightfull sinne II. Inability to judge Helpes to judge whether ones Repentance be true or false are by I. Inward Differences five 1 An inward inclination to holy Duties p. 24 2 An abilitie to performe good purposes p. 25 3 A particular apprebation of holmesse p. 26 4 A detestation of all sinne ibid. 5 A love to God in his Attributes ibid. II. Outward Effects 1 Constancie p. 27 2 An uniformitie in life p. 28 3 Generalitie of obedience ibid. The godly man differs from the wicked in his Relapse 1 In using all meanes against his sinne and shunning all occasions p. 29 2 In not allowing himselfe in it ibid. 3 In labouring to overcome it ibid. 4 In increasing more and more in grace ibid. Differences betweene true and false confession are 1 Confession of the least and secretest sinnes p. 30 2 Constancie ibid. 3 A good ground namely Humiliation ibid. Differences betweene true and false Restitution is a cheerefull not unwilling restoring the things we love and delight in ibid. VSE III. To teach men what to judge of others Repentance p. 31 USE IV. To shew the wofull case of such as have not gone so farre in Repentance as Iudas did ibid. DOCT. IV. Good things are approved in wicked mens consciences whether they will or no. p. 31 REAS. I. Because it is not in mans owne power to iudge as he list but from the light of conscience p. 32 REAS. II. Because Godwill have glory from all his creatures p. 33 USE I. To teach us to thinke well of the waies of God ibid. USE II. Not to be discouraged with any opposition ibid. DOCT. V. Mans nature apt to excuse sinne after t is committed p. 34 REAS. I. Actuall sinneleaves darknesse in the minde ibid. REAS. II. It begets passion that corrupts the judgement p. 35 REAS. III. It weakens the faculties of the soule ibid. REAS. IV. It drives away Gods Spirit from us ibid. USE To flye sinne that blindes our eyes and binders our receverie ibid. USE II. Being falne to remember how apt we are to excuse sinne p. 36 DOCTR VI. Companions in evill least comfortable in times of extremitie p. 36 REAS. I. Gods justice who sets them one against another that joyne against him p. 37 REAS. II. Mans nature apt to love treason hate the traytor ibid. REAS. III. Their owne love being gaine or somebase end ibid. VSE I. To make us beware how we joyne with wicked men ibid. DOCTR VII The greatest comfort in sinne proves commonly the avost discomfortable p. 38 REAS. I. The Curse of God ibid. REAS. II. Sinne makes the soule sicke ibid. VSE I. To make men take beed how they turne from God to sinne p. 39 DOCT. VIII Gods wrath and sinne charged on the conscience are exceeding terrible and insupportable p. 39 What horror of conscience is shewed in six Questions QVEST. I. How horror of conscience wrought 1 By Gods Spirit p. 40 2 By the Divell ibid. Notes to discerne by which of these t is wrought are 1 By the falsehood mingled with the trouble of conscience 2 By the Affection it striketh in us 3 By the extremitie of anguish it causeth 4 By the manner of doing it p. 41 QVEST. II. What a condition such are in ibid. QVEST. III. Whether God sends it for a punishment or preparation of Grace ibid. QVEST. IV. What is to be thought of those that are in such trouble of Conscience p. 42 QVEST. V. How to be discerned from melancholly ibid. QVEST. VI. Whether it may befall the childe of God in the estate of Grace p. 43 As in joy A good thing  The conjunction of that to
us  The reflect knowledge thereof So in griefe A bad thing  The conjunction of that to us  The reflest knowledge thereof Reasons of the Doctrine I. Sin and Gods wrath in themselves the greatest evils p. 45 REAS. II. Gods presence is taken from them ibid. REAS. III. The sensiblenesse of Conscience p. 46 USE I. To labour to keepe a good conscience ibid. USE II. To shew the miserable condition of such as goe on in sinne altogether insensible of the burthen thereof p. 47 USE III. To teach us the way to obtaine pardon is earnestly to sue for it above all other things p. 49 The right way to get pardon is to labour I. For humiliation by the Law The Law humbles p. 50 1. By declaration of the fault  2. By Commination of punishment  II. For comfort by the Gospell The way to see the fault is 1. To looke on some particular grosse sinne p. 51 2. To consider the corruption of Nature ibid. Faith in Christ and a particular application of the Promises is the best way to be sure of mercy p. 52 Iudas Repentance Matth. chap. 27. vers 3 4 5. Then when Judas which betrayed him saw that hee was condemned he repented himselfe and brought againe the thirty peeces of silver to the chiefe Priests and Elders Saying I have sinned in betraying of innocent blood and they said what is that to us see thou to it And when he had cast downe the silver peeces in the Temple he departed and went and hanged himselfe THese words doe containe the repentance of Iudas after his great sinne of betraying Christ The summe of them is to shew what Sentence hee had cast upon him The parts of the words are these five First a description of Iudas One who betrayed Christ. Secondly the occasion of his Repentance which is set forth by the circumstance of Time When he saw he was condemned Thirdly the Repentance itselfe in these words He repented himselfe and brought againe c. Of which Repentance there are three parts 1. He made restitution of that hee had taken hee brought againe the thirty silver peeces 2. He confesseth his sinne saying I have sinned in betraying innocent blood 3. Hee shewes himselfe sorrowfull so that if it were to doe againe he would not doe it which is another effect of his Repentance Fourthly the entertainment that hee had of the Chiefe Priests and Elders afterward Wherein observe 1. They excule themselves saying What is that to us although they had little reason to say so for if hee had sinned in betraying Christ then much more they who were the causes thereof 2. They lay more burthen upon him Looke thou to it Fifthly the issue of all this wherein is set downe 1. What comfort hee had of those thirty silver peeces He cast downe the silver peeces 2. What Judgement God inflicted on him hee made him his owne Executioner He departed and went and hanged himselfe These are the parts of the words First for the description of Iudas one that betrayed Christ. From whence observe the doctrine is this That looke what a man is in his life-time such shall bee his name in the end if their lives have beene bad their names at their death will be according if good their report shall be thereafter as it is here plaine in Judas hee hath his name according to his desert I deny not but for a time a good man may bee evill spoken of and an evill man may be magnified For the former wee may see it in many places Our Saviour Christ himselfe was little regarded of the Scribes and Pharises David may for a while be despised Paul may be reproached and so Ioseph and many others For the second wicked men for a while may have good report Iudas may so carry himselfe for a while that none of the Disciples would so much as suspect him for a traytorto his Master But behold the end of these men it shall surely bee according to their deeds Let Ieroboam carry a faire shew let Ahab have a good report for a while but marke the end of these men for Ieroboam who mingled his owne devices with the worship of God behold he hath his brand set upon him for his perpetuall infamy Ieroboam the sonne of Nebat who made all Israel to sinne 2 King 10. 29. and although Amazia made a great shew yet at last was marked for an hypocrite so Ahab at last was branded with a name of eternal disgrace On the centrary side good mens names shall flourish at their death though it may bee before disgraced David although hee had committed many grievous sinnes yet at the last his name was most honourable And thus is that verified God blesseth the righteous but the name of the wicked shall rot Prov. 10. 7. Now to come to the Reasons of this Doctrine why the Lord doth reward every man in the end according to their wayes in their life time The first reason hereof is taken from God himselfe he blesseth and curseth mens wayes according to their workes therefore needs must it bee that hee must blesse the godly but curse the wicked hee maketh their names to rot and rotten things soone stincke Hence is it that names of so many are so infamous after their death And this the Lord doth for two reasons First in regard of his truth he cannot be corrupted And therefore as men are indeed so hee blesseth or punisheth them and although men may be deceived yet he cannot For hee knoweth the way of the righteous and the way of the wicked shall perish Psal. 1. 6. Secondly in regard of his glory I will honour them that honour me saith the Lord If those that dishonour God should be honoured or if those that honour God should be dishonoured it would be an impeachment to his honour but God is tender over his honour and therefore by no meanes will he suffer it so to be The second Reason is drawne from the men themselves ordinarily men will bee like themselves Feigned things quickly returne into their owne nature if good mettle be covered over with bad the bad will soone weare away and the good will appeare and on the contrary side if bad mettle bee covered with good the good will soone weare away and the bad will be seene so a godly man may have some slips but at the last it will appeare what he is and an hypocrite may have many a good fit yet sooner or later he will shew himselfe to be like himselfe The third reason is taken from other men at the end envy ceaseth and then their consciences that before did but whisper shall now speake aloud in their eares that they have beene good men on the other side for wicked men it may be they have beene great men and so they dare not speake as they thought but then feare shall be removed and then they shall use liberty of speech for why
Acts 16. 25. Acts 5. 41. Acts 4. 14. 1. Sam. 18. 11. Ierem. 31. 34. 2. Iohn 17. 17. 3. Signe When by what meanes the Spirit comes into the heart Gal. 3. 2. Quest. 1. Answ. 1. Iohn 16. 8. 1. 2. 3. 2. Mark 6. 20. Gal. 2. 20. Rom. 8. 10. Rom. 12. 2. 2 Cor. 3. 18. 4. Signe 1. 2. 3. Rom. 6. 8. 5. Signe Gal. 4. 5. 6. 2 Cor. 8. 8. Iohn 4. 34. 6. Signe Gal. 5. 17. Acts 4. 14. Isa. 31. 3. 7. Signe Rom. 6. 8. Rom. 8. 14. Gal. 5. 22. 1 Thes. 4. 9. A maine difference betweene a holy man and a wicked man 1 King 19. 19 20 21. Object Answ. Vse 2. Iames 4. 5. Acts 20. 22. Revel 1. 10. 2. Benefit Isaiah 6. 9. Ioh. 1. 5. 1 Cor. 2. 9. 3. Benefit Ioh. 14. 26. 1. 2. 3. 4. Cant. 1. 7. 5. 2 Cor. 7. 11. 6. Ezek. 36. 26. 7. Mal. 3. 3. Psal. 51. 27. Verse 10. Verse 12. 8. 1. Reason 2. Reason 3. Reason 4. Benefit 3. 4. Ioh. 3. 8. 5. Vse 1. Meanes 1. 2. 3. Heb. 3. 15. 2. Meanes Gal. 3. 2. Matth. 12. 33. 3. Meanes 1 Kin. 3. 9 10 11 12. Luk. 11. 13. Object Answ. Iames 1. 5. Acts. 1. 4. Acts 2. 4. 4. Meanes Observation Gen. 3. 10. Three things cause Astonishment 1. 2. 3. Acts 9. 4. Verse 5. Doctrine Acts 2. 37. Ezech. 36. 26. Isai. 61. 1. 2. Matth. 5. 3. Isai. 61. 2. Revel 3. 17. 3. 2 Chron. 34. 27. Ierem. 31. 19. Hosea 4. 16. 4. Isaiah 66. 2. Iob 42. 5. 6. Prov. 28. 14. Gen. 3. 8. Exod. 20. 18. Matth. 3. 7. Iohn 4. 31. Quest. 1. Answ. 1. Gal. 3. 24. Rom. 7. 7. Luk. 15. 16 17. 1. 2. Answ. 2. Quest. 2. 2 Cor. 2. 7. Matth. 11. 28. Revel 22. 17. 3. Quest. Answ. 1 Cor. 7. 7. 4. Quest. Answ. 1. 2. 3. 5. Quest. Answ. 1. 2. 3. 6. Quest. Answ. 7. Quest. Answ. Vse Rom. 8. 15. 1. Object Answ. 2. 3. Object Answ. 4. 5. 1. Meanes 1. 2. Isal. 59. 2. 3. 4. 2. Meanes 2. 1 Cor. 6. 9. Deut. 32. to 29. verse 3. Meanes Acts 17. 30. Iohn 4. Acts 9. 4. Gen. 3. 11. Iohn 21. 15. 4. Meanes 1. Psal. 51. 2. 5. Meanes 1. Deceit Object Answ. Isaiah 66. 3. 2. Deceit Object Answ. 3. Deceit Object Answ. Psal. 51. 5. Answ. 4. Deceit Object Eccles. 11. 9. Answ. 1. Reason 2. Reason Ier. 5. 5. 3. Reason 6. Meanes Ioh. 6. 3. Luke 11. 13. 7. Meanes 1. Ier. 31. 34. Rom. 7. 7. 1. Cor. 2. 10. 2 Thes. 2. 18. Micah 5. 4. Matth. 28. 30. 3. 1. Rule Heb. 3. 13. Rom. 2. 5. 2. Rule Isaiah 58. 6. Levit. 16. 29. 3. Rule Vse 1. Motive Psal. 51. 17. 2. Reason I. Reason Isaiah 66. 2. 3. Reason Iames 1. 7. 8. 2. Motive 1. Reason 2. Reason 3. Reason Iere. 4. 3. 3. Motive 1. Quest. Answ. 2. Quest. Answ. 2. Answ. 3. Answ. Iohn 16. 9. 1. Signe 1. Motive 2. Motive 1. Cor. 13 2. Signe Isaiah 66. 2. Eccles. 6. 1. 3. Signe 1. 2. 4. Signe Ezek. 36. 37. Lam. 3. 22. 1 Sam. 3. 18. 5. Signe 1. Reason 2. Reason 3. Reason 4. Reason Act. 21. 13. 5. Reason 6. Signe Iames 1. Doctrine Ierem. 2. 19. 1 Cor. 15. 56. 2. 1. Reason 2. Reason 3. Reason Object Answ. 1. Reason Gen. 15. Rom. 2. 5. Rom. 9. 22. 2. Reason 3. Reason 4. Reason 5. Reason 1. Respect 2. Respect Prov. 1. 32. 3. Respect 4. Respect Vse Luke 13. 2. 3. Acts 5. Levit. 10. 1 2 3. 1 Cor. 10. 11. 1. Motive Rom. 5. 21. Sinne maketh ashamed Iere. 2. 19. 2. Motive Heb. 12. 6. 1. Reason Revel 3. 19. 2 Pet. 1. 4. Prov. 11. 31. Levit. 10. 3. 2. Reason Revel 1. 5. 1. Object Answ. 2. Object Answ. 2 Cor. 10. 12. 3. Object Answ. Num. 25. 3. 4. Obiect Answ. 1 Pet. 1. 17. 5. Obiect Answ. 6. Object Answ. Heb. 12. 29. 1 Pet. 1. 17. Iob 34. 11. 3. Motive Gen. 49. 4. 4. Motive 5. Motive Psal. 18. 23. 24. 6. Motive Iob 31. 2. 7. Motive Sinne restles Isai. 57. 20. 21. 8. Motive Ezra 9. 6. 9. Motive 2 Sam. 12. 7 8. Micah 6. 4 5 6 7. Deut. 32. 6. 10. Motive 11. Motive Sinne is a theife 12. Motive 13. Motive 14. Motive 15. Motive 2 Sam. 24. 10. Eccles. 7. 25. 1 Tim. 6. 9. 16. Motive 1. Motive Revel 3. 8. 1 Ioh. 48. 2. Motive Revel 2. 10. 3. Motive Doctrine 1. Reason 2. Reason 3. Reason 4. Reason 1. Vse Object Answ. 2. Vse 1. Helpe 2. Helpe
are wicked men well spoken of in this life but onely because that men dare not speake their minds but then when both envie and feare shall be removed then shall Paul be Paul and Iudas shall be Iudas Now the Vses are these three First If mens names shall be according to their hearts in their life times then take heed that thou keepe not an evill heart in secret for God who sees thy sinnes in secret will reward thee openly God sees thy secret prophanenesse thy secret covetousnesse surely without thou doest speedily amend God in the end will give thee a name accordingly on the contrary art thou secretly upright holy c. God certainly who seeth it will in the end plentifully reward thee for if we have not credit with God surely all glosses and shifts will doe no good so that this is true both as well for the evill as the good Let every man therefore looke to his owne conscience and see how the case standeth with him Art thou an hypocrite God will even set a brand upon thee as he did upon Cain which shall never be seperated from thee no more then the shadow from the body thou shalt never have a good name with men yea and rather then thy wickednesse shall be hidden the very birds of the ayre shall disclose it and although it may be thou thinkest that thy power or authority wil shield thee from an ill report yet I tell thee thy expectation will much be frustrated Secondly This should teach us daily to renew our repentance for our sinnes for although it may be our sinnes be remitted yet unlesse we doe daily by repentance cleanse our hearts God at the length will bring us to shame and as Iosephs brethren who because they did not repent them of their sinne against their brother were many yeeres after grieved and troubled for the same Therefore as you love your names by daily repentance make up the breaches of your heart and life for thus did the Prophet David Who would ever in the least manner have immagined that he after his great sinnes of murder and adulterie would have recovered his name yet because that he unfeinedly even from the bottome of his heart repented behold at the last he recovers againe his name and in the end dieth both full of riches and honours So likewise Iob though he was in his life time very impatient yet because that he repented him of it truly afterward he is honoured for his patience and hence is it that Saint Iames saith Remember the patience of Iob. A good name cannot but must follow grace and vertue no lesse then a sweet smell will needes follow flowers and sweet oyntments If then thou hast committed any sinne either in secret or openly wilt thou have thy good name recovered before thou dye be sure to make thy heart sure by repentance Thirdly Let not good men be discouraged for evill reports that they may here have for a time nor let not evill men be encouraged for the good reports for a time they may have for at the last all evill reports that are cast on the godly shall vanish away and all the good report that the wicked have had shall quite forsake them and every one then shall plainly appeare what he is the reason of this is because the reports of the wicked have no sure rooting Indeede certaine it is that the godly often have an ill name yet most sure is it that at the last God will make their goodnesse to breake forth as the Sunne when it hath beene long darkened Yet here must be one caution premised that our hearts be substantially good I denie not but a man may have some blemishes but we must daily labour to keepe our hearts unspotted of the world We must behave our selves blamelesly but how not by stopping the mouthes of men but we must keepe our selves unspotted of the world and arme our selves against it by abstaining from sinne If paper be well oyled cast inke upon it and it will soone returne off againe but if it be not oyled it will stay on so if our hearts be well oyled against the world by our innocent carriage then if they have ill reports cast upon them they will not remaine qut off againe presently and so againe on the contrary side And thus much for the first part of my Text. 2. The time When he saw he was condemned Hence learne againe That sinnes are commonly covered and glosses put upon them untill they becommitted but after they becommitted they seeme most vile and odious This is plaine here in Iudas before he committed this sinne it seemed a matter of nothing unto him but after behold how hainous it is Sathan herein is very readie to deceive us as wee may see in manie examples Thus delt he with Dauid when he went to number the people when Ioab represented the sinne to him well enough yet it seemed nothing to him but he must needs have it done then afterwards see how hainous it was to him insomuch that it made him cry out saying I have done exceeding foolishly But should we trace the whole Bible we can findeno better example then this of Iudas Christ had given him so manie warnings saying One of you shall betray me And againe I have chosen twelue and behold one of you is a divell And againe It were better for that man by whom the Sonne of man shall be betrayed that he had never beene borne yet all this would not serve but the luster of the thirtie silver peeces had so blinded his eyes that he could not see Now for the Reasons The first Reason is taken from a mans selfe our lusts within us are so strong that we cannot see the sinne as was that in Cain for the properties of these lusts are to cast a mist before our eyes and to blinde-fold us thereby As when a man doth any thing in his anger while his anger lasts he thinketh that he doth it with reason but afterward he judgeth himselfe for it and considers the thing as it is in itselfe so is it when a man is blinded with his lusts he goes on in sinne perit enim judicium cum res transit in effectum The second Reason is from the Divell who covers our sinnes before they are committed with some bairs for hee knowes no fish will bite at a bare hooke so sinne at the first is covered with profit pleasures c. or else he laboureth to minse it with distinctions but when it s committed then he sets it forth in its owne proper colours The third Reason is from God himselfe who giueth men up oftentimes in his just judgement and then use all the perswasions and reasons in the world and you cannot move them from it hence is it that the Apostle speakes Rom. 1. 28. As they regarded not to know God so God gave them over to
affections that the inward man may grow strong by the performance of them The third rule if you would have the meanes effectuall then you must be constant in the use of the meanes forwhat is the reason that there is so litle thriving in grace that men remaine cripples in grace but because they use meanes of growth but by fits and haltnesse that is they are not constant in a good course of life they are still off and on the rule sometimes the shot will bee short and other times they hit the marke they come seldome unto the meanes now and then they pray and now and then they make use of the Communion of the Lord this inconstancy jogles the faculty and weakens the habite and therefore it is unpossible that you should thrive in grace except you be constant the Apostle Iames cals them vnstable men let these never thinke to receive strength in the inward man till they come to more constancy in good Therefore labour to be constant in prayer constant in hearing in meditation in the Sacrament in Conference which if you bee not you will not grow strong in the inward man The fourth rule if you would have the meanes effectuall is this you must take heed of depending upon the meanes without God For know that the meanes without God is but as a penne without Incke a pipe without water or a scabberd without a sword They will not strengthen the inward man without God for it is the Spirit that puts life in the meanes and yet you must not cut off the pipe from the well-head you must not depend upon God without the use of the meanes but you must use both that is first seeke to God and depend upon him for the strengthning of the inward man and withall use the meanes constantly because as water is carried from the Well-head unto the pipe and so from the pipe unto many places so the meanes are as pipes to carry grace into the soule Therefore use them and cut them not off by carelessenesse if you doe you will cut off the strength of the inward man The third meanes if you would strengthen the inward man is this you must get rectified Iudgements that is you must see that your judgements are right for men doe deceive themselves in their judgements they thinke that they have strong judgements and that they are able to judge of things when indeed they are marvellous weake Now that you may not deceive your selves I will lay downe some signes of a rectifyed judgement The first signe of a rectified judgement is this you shall know it by your constancy so much constancy in good and so much is your judgements rectified and on the contrary so much inconstancy and so much weaknesse as for example when a man hath propounded a rule unto himselfe and is not constant in it it argueth that he is weake in his judgement because he keeps not close to the rule or that there are stronger or more arguments to the contrary which makes him to fall away and sit downe from the rule and he is thus posed because he is but weake in iudgement as for example if a man should come and proffer a man one hundred pound not to leave such an action and another man should come and offer him two hundred pounds to leave it if the man bee weake in judgement hee will bee drawne by the greater reward though it bee evill therefore if you would not bee beaten and made to sit downe by stronger seeming arguments than you have indeed in your selfe then you must get your judgements rectified therefore examine your selves whether your judgements be rectified which you shall know by your constancy in holy duties if a little profit or pleasure will draw you away whatsoever you thinke of your selves your judgements are weake The second signe whereby you shall know whether you judgements are rectified is this examine whether your passions be strong for strong passions have weake affections unto good when the passions of a man are strong they weaken the understanding they weaken the will and the affections as touching the truth and therefore Paul in Acts 14. 15. when they would have made him a god he cries out We are men subject unto passions as you are that is full of weakenesse as if he should say your passion in this thing proves your weakenesse of judgement therefore labour to have strong affections to good for this strength in the affections comes from the inward man Againe the strength of the affections unto good show the abiding of the Spirit in the soule as 1 Sam. 11. 6. It is said that the Spirit of the Lord came upon Saul and he was angry that is his affections were strong for Gods glory In Acts 4. 32. After that they were filled with the Holy Ghost they spake boldly they had strong affections for Gods glory and therefore the Spirit is compared unto fire and Oyle Fire that burnes and consumes and Oyle that mollifies and softens so doth the Spirit Therefore examine whether you burne in the inward man see whether you have strong affections to good if you have you are strong if not you are weake and againe see what cheerefulnesse you have examine whether your hearts are soft and tender and plyable then it is a signe that the Spirit is there it is true a strong man may have passion but it is but now and then it continues not it is not alwayes yet so much passion as hee hath so much weakenesse there is in him therefore labour to overcome your passions The third signe whereby you shall know whether your Iudgements are rectified or no is this examine what contentment you have to beare losses and crosses I gather this out of Phil. 4. 12. I can saith the Apostle want and abound I can doe all things through CHRIST that strengthneth mee examine therefore when you are abused and reproached for Christ whether you can take it patiently can you be content to suffer disgrace and reproach for Christ if you can then it is a signe that you are strong in Iudgement if not you are weake whatsoever you thinke of your selves Proverbs 27. saith the Wise man a wise man is knowne by his dignitie so I may say a man that is strong in the inward man is knowne by his bearing of reproch without seeking after revenge againe this man is spiritually strong in Iudgement therefore try your Iudgements by your contentednesse The fourth signe whereby you shall know whether you have rectified Iudgements is this examine whether you finde your selves easie to be deceived if so it is a signe that you are weake in Iudgement and therefore this is the argument that Paul uses unto women that they shall not usurpe authoritie over the man 1 Tim. 2. 12. I permit not a woman to beare rule because shee was first deceived shee is easier to be
Spirit comes and workes holy affections they widen the soule and make it large and firme therefore that you may have large hearts in praier in meditation labour to get the Spirit that you may have holy affections kindled in you The fourth benefit that a Christian hath by the Spirit is this it will make the heart good because it is the proper worke of the holy Ghost to sanctifle the heart to cleanse and change and so make it good it is the worke of the Spirit to worke repentance in us a thorow change in us I call repentance a thorow change because men for the most part mistake repentance taking that for repentance which is no repentance men thinke that if they be turned this way and that way from this sinne and that sinne though it be not from every sinne and evill way that they have true repentance but they are deceived for repentance is a thorough change of the whole man consisting both of soule and body whereby the parts and faculties of both are turned a quite contrary way the heart is turned out of the way of sinne into the way of holinesse now that a partiall turning is not repentance I will make cleare by this comparison take any naturall thing that is of an earthly substance whose nature is to goe downeward yet you may force it upwards by meanes that you may use as for example water you know is of an earthly substance and the nature of it is to descend yet you see by the force and strength of the Sunne it is drawne upward first into vapors and then congealed into ice and snow and raine and then it will not rest till it descend againe but there is another ascent of the fire and that is upward and not forced but naturally doth ascend up even so a carnall man may doe the same things that a spirituall man doth hee may keepe downe some lust and he may forsake some evill he may forsake his drunkennesse and uncleannesse and his old evill haunts yea he may doe some good but yet he doth not forsake the evill neither doth he doe the good by the power of the sanctifying Spirit but by a naturall strength if he doth a good action it is by constraint he is forced by something Spirit is a free agent it workes freely of himselfe therefore to whom it goes it goes as a free gift Now that the Spirit is a free agent it appeares by this that reason makes man to be a free agent but it is the Spirit that gives reason therefore the Spirit must needs be most free Thirdly the Spirit must be a free gift by his carriage to them hee will save hee might have chosen the elder and not the younger hee might have chosen Esau and not Iacob or if he would have chosen the younger then hee might have brought him first out of the wombe but he will not because he is most free in his choice he will save Iacob and cast off Esau and so he might have chosen honourable and noble men to have both preacht the Gospell and to be all saved by the Gospell he might have chosen them only for salvation but he will not but the poore they shall receive the Gospell he will make choice of them for salvation he might have chosen Simon Magus aswell as Simon Peter but hee will not therefore you see he is free Fourthly the Spirit is free which appeares by the paucitie of them he choses he is at libertie he might have saved more but this shows his freedome he is not tyed to one more then unto another the winde bloweth where it listeth Iohn 3. 8. hee calles when and whom he will Let them come in that my house may bee full none shall come no more no lesse then I have chosen Fifthly the Spirit is a free gift which appeares by the prosecution of his decree both of Election and Reprobation nothing more free then the Spirit is he might as I said have chosen Esau and not Iacob for there cannot a reason be given wherefore he should chuse the one and not the other he will choose the wife and not the husband hee will choose the husband and not the wife hee will choose the childe and not the father and hee will choose the father and not the childe againe he will choose this man and that woman and not another man or another woman and what is the reason of it surely there can be no reason given of it but because the Spirit is free to choose and choose not thus briefely I have shewed you that the Spirit is a free gift Is the spirit a free gift and doth it worke freely then let them consider this and tremble that are not sanctified by the Spirit and in whom the spirit hath not yet wrought his good worke least they may seeme to be deprived Againe if the wind bloweth where it listeth then it stands you upon to doe as Millars are wont to doe to watch the opportunity and grind if the Spirit doth blow upon you if at any time the Spirit doth kindle any sparke of grace in you take heed of neglecting the opportunity doe not say in this case unto the spirit as Festus said unto Paul that you will heare him another time but bee sure if the spirit commands doe you runne or if he cals be sure to answer him least he call you no more I have often told you that there is a time when he will call you no more therefore thinke with your selves what a time of darkenesse and sorrow it will bee to you then when with the five foolish Virgins you shall be shut out of heaven and happinesse I say there is a time when he will sweare that you shall not enter into his rest and doe not onely labour and watch for the opportunity to take the Spirit when it is offered but labour to get the opportunity Vse the meanes whereby you may get him and for your helpe herein I will lay downe some meanes whereby you may get the spirit The first meanes to get the Spirit is this you must labour to know the Spirit for what is the reason that men doe not receive the spirit but because they know him not they doe not know him in his purity in his free working in his incomprehensible greatnesse in his increate holinesse and therefore they put off the working of the Spirit Men thinke that now their sinne in this kind is not so great as Simon Magus was it is true say they Simon Magus sinne was a great sinne and worthy of punishment because hee thought to have bought the Spirit with money but if wee well consider mens dealings now with the Spirit wee shall finde that the same sinne is committed now I say men thinke they doe not commit this sinne of Simon Magus when indeed you doe you know how great the sinne was in him and what a judgement was inflicted
Againe in Esa. 57. I dwell in the high and mightie place with him also that is of a contrite and broken spirit that is there is but two places that God delights to dwell in the one is in heaven and the other place is in a humbled heart now surely hee will not dwell there where he loves not for to dwell notes a speciall presence with them that is hee will not onely dwell in the heart but hee will make his presence to comfort the heart and againe in Esa. 66. I will bee neere unto them that are humble and that tremble at my words that is I will take a speciall care of them that are humble this readinesse of Christ to receive sinners is excellently set forth in the parable of the Prodigall How readily did the father receive a rebellious childe even so ready and much more ready is Christ to receive sinners that are humbled an example we have in David how ready was God to pardon Davids great sinne when he had humbled himselfe and the same we see in Peter and so here in Paul The reasons of this point are these The first reason is because mercy pleaseth him as it is in Micha I will pardon your transgressions because mercy pleaseth mee that is he delights to shew mercy to sinners and what man will not willingly doe any thing that pleaseth him The second reason is because mercy is naturall unto God that is it is his nature for although mercy be a qualitie in us yet it is a nature in God and what man will not willingly doe any thing that is agreeable unto his nature The third reason is because God is rich in mercy a man that is rich he will not respect the giving of a small gift but he will give liberally bountifully and it is for his credit to doe thus now if it be thus with men then how much more with God because he is the Store-house hath the fountaine in himself and therfore it stands with his honor to give liberally to be rich in mercy to his children The fourth reason is because God is our Father and you know a father hath a tender affection over his children and if it be thus with men then it is much more with God towards his children thou needst not to feare the missing of his mercy if thou be one of Gods children The consideration of this that God is exceeding mercifull should draw us close unto God that is is God mercifull then let us run unto him this hoping of mercy should winne us to come unto him for what is that which makes a Traytor or a Malefactor after Hue and cry to come in and lay downe the armes of Rebellion but the Proclamation of mercy and in hope of this he comes in Therefore when you heare that Christ is exceeding mercifull then come in only lay downe the armes of rebellion and you shall finde mercy Object Oh but saith some I would willingly come unto Christ but alas my sinnes are so many and so great that I feare Christ will not receive mee Answ. To this I answer what if thy sinnes be exceeding great and many yet they are not Infinite that is they doe not exceed the price payed for them But God is Infinite in mercy and therefore exceeds all thy sinnes Againe consider the abilitie and power of God he is able to make thee cleane and purge thee from all iniquitie and therefore feare not the greatnesse of thy sinnes only labour to finde the condition faith in thee and then come and take of Christ freely Secondly if God be exceeding mercifull then let men take heed that they wrong not themselves in regard of salvation by the neglect of those meanes whereby grace is got that is let men be humble and then let them know that Christ is mercifull And that you may not put off repentance and the getting of grace consider these particulars The first thing is this take the time and opportunitie when grace is offered that is it will bee good for you to strike while the Iron is hot and grinde while the winde blowes and saile when there is a faire gale so it is good to follow the spirit in its motion for as there is a time when the spirit is offered so there is a time when the spirit may not be got and therefore it is that this time is so insisted upon so often in Hebr. 3. To day if yee will heare his voyce c. that is there is a time when God will not be found of us though wee would give a world to have but one motion of the spirit againe one moment of repentance one offer of grace but you shall not well then now you have the time and opportunity that is the day of salvation I offer you Christ and salvation and you may have him if you will but receive him that is if you will but suffer him to rule in your hearts if you will but acknowledge him to bee your Lord and King you shall have him whatsoever thou art or hast beene for the time past onely if you will be a new man for the time to come but if you will not receive Christ now but refuse him there shall a time come when thou wouldest receive him but then thou shalt not Remember the five foolish Virgins Matth. 25. They were shut out of the marriage chamber and so maist thou if thou now refuse him Secondly consider that repentance is not in thine owne power that is it is a turning of the heart and casting of a man into a new mould the setting of the heart the right way and withall know that there is a false repentance Cain and Esau and Iudas repented as well as Paul and Peter and David but the one proceeded from the Spirit and the other from the flesh it must be sound repentance if it be acceptable now this no man can doe of his owne power and strength except there bee a supernaturall worke of grace in the soule There are two causes why God doth afflict his children First God afflicts his children because of some scandall I speake now of Gods children and thus David was afflicted because he gave a just occasion of scandall in the matter of Vriah therefore God afflicts him Secondly to weane them from the world because God knowes till they be humble and basely esteeme of themselves and the world they will not prize Christ or grace but when they are throughly humbled then they will come in and take Christ and therefore it is that wee preach Christ generally unto all that whosoever will come and take him may have him and therefore this is the question that wee move and propound unto all men whether they will receive Christ that is whether they will take him above all things for better or worse to bee their Lord Master and King if they will thus receive him they