spirit of bondage and worldly sorrow a repentance to be repented of But if thou hatest sin because God hateth it and resoluest not to doe it for his sake as Ioseph all is well 2. It will follow that the lopping and cutting off of some sins is not Repentance vnlesse the roots bee stocked and grubbed vp for this is not a change but a restraining of washboughs that will come againe Thou abstainest from swearing but doest thou feare an oath Thou actest not sin but doest thou hate it and put it away 3. That conquering of sin is not alwaies reformation turning from sin for one sin may conquer another Sathan may be cast out by Beelzebub Ambition may conquer couetousnesse hypocrisie may ouer-master many sins but this is far from Repentance For by the feare of the Lord a good man departeth from euill I set the Lord euer in my sight that I should not sin against him When grace and Gods feare thus conquereth sin it is a good signe 4. Euery change and reformation is not Repentance vnlesse the whole man be changed The whole man must turn both inward and outward in both all faculties and parts But with this caution that this change in euery part is but in part and imperfect as the Ayre in the dawning is light in euery part but in part and as luke-warme water heat is in euery part with cold Reason 1. The Scripture calleth for a through change and sanctification in the soule body and spirit 1. Thes. 5.25 The whole man must turne from the power of Sathan unto God The whole man must be made of an old a new man Ephes. 4.23 2. Else the remedy will bee short of the disease for the whole man is turned from God by sinne and Repentance must turne backe the whole man Deceiue not your selues in this great and weighty point some finde a change in their minde and haue some illumination and rest in that as Repentance But howeuer it is true that the first thing in Repentance is the change of the mind from darknesse to light yet Repentance is not the turning of the vnderstanding vnto truth vnlesse the will also be turned to God It is no repentance for a Papist to bee neuer so deuout humble charitable penitent if hee turne not his minde to the truth It is no repentance in a Protestant to imbrace the truth in iudgement and profession and liue vnreformed and vnanswerable vnto it for his will must be changed as well as his mind 5. Euery change of the whole man is not Repentance vnlesse it be from whole sin for Repentance turneth from all sin and continueth not any Obiect No Repentance can get away all sin in this life Answ. Not that it bee not but that it rage not The Iebusite will dwell within our borders but see he be subdued and commanded 1. That Repentance is not true which is not generall 2. To look backe vpon any sin is to turne the backe vpon God and to turne from one sin to another is not Repentance Herods reformation was farre from Repentance for howsoeuer hee did many things hee would not part with his Herodias Keep no bosome sin 6. Turning from all sin is not Repentance vnlesse thou turnest to God Ceasing from euill is not Repentance vnlesse thou learne to doe good nor casting off the old man vnlesse thou put on the new Now to turne to God is to get a sincere purpose desire and endeauour to walke according to all Gods commandements Try thy Repentance Hath thy sorrow bin deep and godly Hast thou got beyond ciuilitie Imbracest thou the grace thou didst trample before as a Swine vnder feet Hast thou changed thy soule thy whole man from whole sin to God CAP. 6. Rules concerning persons that must repent NOw in prosecuting the practice of Repentance I will confine my selfe within these bounds 1. Propound the rules and directions to guide vs in the duetie 2. The lots or chiefe impediments which hinder Repentance 3. The meanes and helpes for the happy performance of it 4. The signes and marks of a man truely repenting 5. The motiues or inducements to prouoke vs to Repentance 1. The rules or directions to guide vs in this duety concerne 1. The persons that must repent 2. the sinnes to bee repented of 3. the manner 4. the time The generall rule concerning the persons is That all and euerie man must repent The word in the Text is indefinite Except yee repent that is all of you Acts 17 30. But now admonisheth euery man euery where to repent The doctrine of Repentance is preached to all 1. All haue sinned and turned away from God all are depriued of the glory of God there is none that doth good no not one 1. Ioh. 1.8 If any man say hee hath not sinne he deceiueth himselfe and the truth is not in him Iam. 3.2 In many things we sin all therfore all haue need to repent All men are vnder sin Rom. 3.9 that is all men in respect of naturall corruption and actuall pollution are equally vnder the guilt and punishment of sin the sentence of the Law the curse of God A matter of such danger as a man had better bee vnder the weight of all the mountaines in the world than vnder the weight of sinne vpon his soule therefore euery man must repent 2. Euery man will say hee would haue his sins remitted therefore euery man must repent for Repentance and Remission of sins goe hand in hand Marke 1.9 Iohn preached the baptisme of Repentance for Remission of sins and the state of impenitency is a state of perdition Except ye repent ye shall perish for you are yet in your sins 3. Euery one will say hee would bee saued and come to heauen at last but without Repentance can be no saluation neither is there place in heauen for an impenitent person flesh and bloud shall not inherit the Kingdome of God Without shall be dogs and swine not washed from their filthinesse Consider the commandement Ier. 4.14 Wash thy heart from filthinesse that thou maiest be saued 2. The threatning If Christ wash thee not then thou hast no part in him 3 The appropriated onely to those that haue part in the first resurrection the second death shall haue no power ouer them 4 The folly of a man that aymeth at a high excellent end and neuer thinketh of the way and meanes to attayne that end so it is to thinke of heauen and not of Repentance the way and means to it Hence will follow 1 If all men then naturall and vnregenerate men be they neuer so ciuill must hasten their Repentance For 1 They are as clouds without water trees dead without fruit condemned persons without a pardon the law hath read an after sentence of death vpon them And a madnesse were it for a Fellon to looke to bee quit by that law that condemneth him that stare is nothing but death onely Faith and Repentance of the
poore but according to the presence or absence of grace and spirituall riches He iudgeth not by accidents but substances Vse Mis-iudge not thy selfe or others as loued of GOD because rich and outwardly prosperous commonly the lighter scale is higher and a rich man if wicked an enemy to goodnes ought to haue no more fauour and respect among men than hee hath with GOD and that is little enough though as high as Nero Pharaoh alwaies holding offices of relation in diuine and ciuill societies but else greatnes seuered from goodnesse is in great detestation with God as his sinne is greater 2 Nor iudge thy selfe hated for pouerty sicknesse temptations GOD neither chuseth nor refuseth for this 3 Nor haue the faith of God in respect of persons to embrace rich Professours and despise the poore God doth not so Grace in the poorest man is as acceptable to him as in the richest 3 The direction to preuent iudgement from themselues Except yee repent ye shall likewise perish that is as miserably and cruelly The word Perhaps pointeth not out the same kinde of death but a destruction not lesse seuere and a perdition as miserable of body and soule And some there be who conceit the very manner of perdition to bee not much vnlike and that the Lord had respect vnto the generall perdition of the Iewes by the Romans forty yeares after For as Pilat mingled the bloud of the Galilaeans with their sacrifices so did the Romans mingle the bloud of the Iewes with their sacrifices at the feast of the Passeouer for then they destroyed them as the eighteen men were slaine with the fall of the tower of Siloah when they were building it as was likely so the Iewes if they repented not were to bee oppressed and suddenly slaine in the ruines of the City and Temple as after it came to passe Note 1. In all our conferences and telling newes and relations one to another let vs learne to take occasion to edifie one another and excite to faith and repentance after the example of Christ who on this occasion exhorteth them to repent So the Apostle would haue all our speech sauorie and tend to edification especially seeing the iudgements of God breaking out in the Church and in the World let vs not speak of them as Newes to fill vp discourse but to help forward our Repentance and Amendment Note 2. Euery man must make vse to himselfe of Gods iudgements on others These men began to condemne them on whom the iudgement fell and our Lord leadeth them home to iudge and condemne themselues 1. Gods end of his iudgement on others is not their condemnation by vs but our emendation by them 2. Why else doth the Lord strike others and spare vs but that we might be wiser by other mens harmest hat whilst he expecteth our amendment his bountifulnesse and patience should lead vs to repentance 3. It is iust with God that those that will not take example should make examples that if they will not bee bettered by other mens harmes others may be bettered by theirs Vse In all spectacles of Gods iustice euery man enter into himselfe and search his owne heart and he shall find that euill of sin which might iustly bring that or a greater euill of punishment vpon himselfe as our Sauiour here implieth Thus for a man to begin with his own sins and lay them in the right scale will keepe him from insulting ouer them who haue perished and cause him to deiect himselfe in true repentance lest hee likewise perish We can see the originall of affliction in others and exaggerate the sin but in our owne we doe not Note 3. The only way to preuent deserued perdition is Repentance sinne bringeth iudgement and only Repentance preuenteth it Ier. 3.12 Returne O thou disobedient Israel and I will not let my wrath fall for I am mercifull Nineueh was threatned the time of destruction set yet Repentance preuented it Vse To prouoke vs to repent that we may partake of the riches of Gods mercy in the Gospell to quit vs from the condemnation of the Law Heare the sweete voice and warning of the Lord to his people Turne ye turne ye Oh why will you dye Except ye turne ye must dye 2. Perswade thy heart of the necessity of repentance thy sin hath kindled the fire of Gods wrath he must be iust and only repentance is as water to quench this fire 3. Take timely pitie on thy selfe why wilt thou treasure wrath still Rom. 2. If thou carest little for thy selfe pity the Church and Kingdome Reuel 2. the Church is threatned Repent or I will come against thee Beware it be neuer said of thee as of Thiatyra I gaue her space to repent and shee repented not lest it follow And I cast her into a bed of sorrow CAP. 2. What Repentance is IN Repentance coÌ„sider 1. The Treatise and doctrine 2. The Practice and application The treatise being set downe to our hand by sundry worthie Writers of our owne Age and Country I will not further prosecute it than by deliuering and opening a short description of Repentance that we may know what we are exhorted and incited vnto Repentance is a grace of God wheroby a Beleeuer turneth from all sin vnto God Where is 1. The efficient 2. the subiect 3. the act or forme of it 4. the termes whence and whither it turneth from all sinne to God 1. The efficient A grace of God both for beginning progresse and consummation for 1. It is not in nature neither intire for Adam in innocencie knew it not besides the voice of the Gospell the mâ—ans of Repentance was not known to man in intire nature but the first motion of it is supernaturall And much lesse is it in corrupt nature without the reuelation of grace for 1. Neither haue we it in our selues being dead in sins and sold vnder sinne as naturally drinking in sin as the fish doth water 2. Neither can get it by any labour or industry of our owne who cannot so much as thinke one good thought 2. Cor. 5. much lesse reach so high a work as Repentance How can earth reach heauen How can a man melt a stone or Adamant such as his heart is How can he change a flint into flesh How can a wandring sheepe returne backe to the fold of it selfe such as we are Psal. 119.10 But it is a grace of the Spirit of God not a legall grace for the Law knoweth neither repentance for sin nor remission of sin But an Euangelicall grace wrought not by the Law but by the Gospell That it is a supernaturall grace of the Spirit is proued Zach. 12.10 it is a pouring out of the spirit of grace and supplication Acts 11.28 then hath God giuen the Gentiles repentance unto life 2. Tim. 2.25 waiting if at any time God will giue repentance 2. The Church goeth to God for it Ierem. 31.18 Conuert thou mee O Lord and
death and goe on in sinne and though the sword passe through the land to cry Peace Peace 3. Great is the difference betweene the sins of godly and wicked One sinneth of weaknesse the other of wickednesse one is drawne to sin violently the other runneth willingly the one sinneth against his purpose the other purposeth sin the one slippeth into sin the other lyeth downe and walloweth in it the one slumbers the other is in a dead sleep 4. We must hasten out of presumptuous sins because the sin against the holy Ghost is of this kind of sins though not euery sin of presumption and against knowledge and conscience but such a presumption as renounceth the whole Gospell and that of set purpose and malice against the maiesty of God and of Christ Heb. 10.29 If all sins then sins of aggrauating or scandalous circumstances as 1. Old and customable sins which are growne strong and habituall and neede a long and earnest Repentance to cut and breake them off and here especially our oldest and strongest sin of all the mother and nurse of all the rest our originall corruption had need bee bewailed being as a great wheele in a clocke that setteth all wheeles a mouing while it seemeth to moue slowest Yet not one of a hundreth taketh this of all other in hand as not seeing the danger of it But neuer did any truely repent that begun not here and first conquered this master esteeming it the most foulâ— and hatefull of all as Dauid Psal 51. and Paul cryeth out of it as most secret deceitfull powerfull euill Rom. 7. 2. Sweete pleasing and profitable sins the more pleasure thou hast taken in sin the more shall thy sorrow bee sooner or later and shalt know one day but the sooner the better that thy sweetest sin is a poison or rats-bane sweet in going down but forget the danger and please thy palate a while it shall work in thy bowels and bring death sure enough If sin bee not as a dagger at the heart before it shall after the commission The profit of sinne is like Achans wedge it cost his life Vnhappy is that profit of the world gotten by the losse of the soule 3. Sins of the godly after conuersion are greater than common mens 1. They are committed against more grace more means more knowledge 2. It is more noted being in a greater light Dauid caused the enemies to blaspheme and the godly bee ashamed because of sin 3. There is great profession of loue to God and this cannot but worke great sorrow for offending him Luke 7. The woman that had much forgiuen her loued much and so in Peter he sorrowed bitterly as his loue was great 4. The Lord taketh sinne more hainously at their hands than any others as a father abuse and dishonour from his son Christ complaineth it was thou my friend and familiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Sins against meanâ— against warning admonition vowes promises correction much prouoke the Lord to wrath So Christ aggrauateth Iudas his sin he hath the greater sin Iohn 19. he not only knew my doctrine saw my miracles but was warned Peter after warning on Christs part and protestations on his owne so fowly denying Oh how the sin pricketh him and giueth him no rest till hee had met the Lord by Repentance Most sins of men in these daies of light are not for want of knowledge but against knowledge admonition and conscience the sins of men are taught among whom the Gospell is still preached and men follow with daily instructions All of them are against the vow and promise of Baptisme many of them against speciall motions of spirit against speciall promises and vowes to God either in time of affliction or terrour of conscience or bodily sicknesse or comming to saluation when men haue resolued and promised a change of life All these are fearefull sins and haue a loud voice to call either thee to repent or God to reuenge 5 Sinnes of open profanenesse As 1 Against holy times swearing whoring drinking gaming on the Sabbaoth day a time holy wherein ordinary lawfull actions are prohibited as Iourneyes Markets bying selling and euery piece of ordinary calling 2 Against holy places profane thoughtâ— speeches actions in the Church and house of God The holier the place the fouler the sinne 3 Against holy exercises disgracing reproching scorning the exercises of Religion Preaching Hearing Prayer Singing in the family and other godly duties 4 Against godly persons and such as excell in vertue reuiling godly men vnder titles of Puritans Hypocrites factious and troublers of the state Little know men the height of profanenesse they are growne to in these sins nor what nor whom they blaspheme nor what a fierce plague of GOD hangeth ouer them which nothing but timely Repentance can turne away Let such therefore try their Repentance if the wickednesse and profanenesse of their hearts may be forgiuen them CAP. 8. Concerning the manner of entrance into Repentance THe third rule for the direction of our Repentance concerneth the manner of it and this both of 1 Entrance 2 Proceeding 1. For the right entrance into this duty wee must know that there can be no true Repentance without due preparation Amos 4.12 Prepare to meet thy God O Israel And in all diuine duties the rule is Eccles. 5â—6 Be not hasty with thy feet nor rash in thy mouth but consider how thou must doe a good thing wel In this preparation remember 1 Thy selfe and thy owne estate For a man must returne into himselfe before he can returne to God The prodigall Sonne as he departed from his father so he departed from himselfe and therefore before hee returned to his Father he is said to be in se reuersus he returned into himselfe Esa. 46.8 Returne into your mindes O transgressors implying that sinners are as madde men out of their right mindes must come into themselues againe before they be well Now in considering thy selfe first remember from what an happy estate thou art fallen Reuel 2.5 Remember whence thou art fallen and repent So the Prodigall remembred from what an happy condition in his fathers house he was fallen 2 Remember thy waies and workes see and say how foolishly thou hast done so Dauid I considered my wayes and turned my feete Psal. 119.59 proclaime thine owne folly as Dauid I haue done very foolishly Ex lege agnitio paccati weigh thy sins in the Ballance not of crooked iudgement reason or affections but of the law of GOD which maketh them exceed all the mountaines of the world in weight for now must they needs presse thee downe to hell powring on thy head all the curses written in that Booke See them in the glasse of the Gospell committed against the bloud of the couenant thou hauing done what thou canst to make that of none effect See in them thy vile and abiect condition that durst commit such sins against God to abhorre thy selfe with Iob in dust and
to supply the rest Thus the Christian is to be fortified against the weakenesse of his Repentance 2 Thou sayest many wicked men haue gone farre in desperate sorrowes I care not how far they goe beyond me therein but that is farre from godly sorrow both in the nature of it and in the acceptance of it My sorrow is for God offended for God loued for himselfe my sorrow is from God and goeth to God againe theirs was not a seeking of God but of themselues my teares of sorrow haue a washing and cleansing vertue so not theirs my sorrow is as a soaking raine which hath wet the very rootes of my heart so not theirs And for acceptance they haue no promise to be accepted in their desperate sorrow but I haue a promise that my humiliation ioyned with faith and reformation shall bee accepted in Christ in whom my person is accepted CAP. 20. Le ts from Satans temptation from our relapses 3 BVt seest thou not that for all thy Repentance thou fallest againe into the same sins which hadst thou truely repented thou shouldest neuer haue done what good doth thy washing who forgettest that thou wast washed True repentance is a Repentance neuer to bee repented of as thine is Ans. To turn to sin as a dogge to the vomit and as a swine to the wallowing after washing is a dangerous case but not hopelesse and desperate And howsoeuer it is not ordinary for the child of God to fall diuers times into the same grieuous sins yet notwithstanding some comfort here belongs to troubled consciences But let no presumptuous sinners meddle with it 1. Godly men are the same men after sinne and repentance that they were before beset with the same infirmities and no more priuiledged from error than before 2. Experience sheweth not only subiect to the same infirmities daily but often taken in the same snares as wandring thoughts idle speeches distractions in prayer negligence and too much vnprofitablenesse in hearing rash anger with many daily omissions whereof who can cleare himselfe so long as he carrieth the causes of daily fayling about him as 1. Ignorance Many know not many sins to bee sins as the Patriarches knew not Poligamy to be sinne 2. Weakenesse of grace A childe of God for weakenesse may get many fals to day and rise againe and as many to morrow and rise againe yea and if he hurt himselfe and cannot rise himselfe his father will help him vp 3. Inconsideratenesse and not attending his way watch A man in haste may take diuers fals and many slips so as if often falling into the same sin did exclude from Grace or barred vs of pardon we were all hopelesse 3. Relapse doth not alwaies argue former Repentance to bee vnsound because 1. Repentance is an effectuall instrument to seale vp forgiuenesse of former transgressions but not a fence from all force of sin for time to come 2. soundest Repentance of all doth not wholly abolish and take away sin but abateth weakeneth and lesseneth it 4. The article of remission of sins excepteth not relapses because the promise of remission doth not except them neither is the vertue of Christs merit to bee restrained to sins once committed but to all sinnes truly repented 5. Many examples of Saints in Scripture raised from relapses giue comfort in this Temptation Lot was twice ouercome with wine Marie the Virgin twice checkt of Christ for curiositie Iohn twice worshipped the Angell 6. True it is that relapse into a disease is more dangerous than the first assault yet proper physicke seasonably applied may cure the relapse as well as the first disease Repentance is Christs Physicke and so soueraigne as cannot be foyled by relapses into the same disease Whence wee are commanded to renew our Repentance daily as we renew our sins and the Physitian is as able to cure the same disease as he was before And yet we hold the rule of Isidore Non poenitens est qui adhuc agit quod poenitet id est if hee doe it both actu and proposito but if hee sincerely purpose against all sin and keepe aliue his zeale hatred against that hee doth this preiudiceth not his former Repentance But as he did truly run that now sitteth down so did hee truely repent that sinneth againe against his purpose and sincere intention of his heart CAP. 21. From Sathans Temptation to presumption that our sinnes are not many nor great 3. IF Sathan cannot driue men off Repentance by engines of despaire he assayeth if he can make them presumptuous of mercie without serious Repentance He knoweth the truth of that of Augustine Tam sperando quam desperando pereunt homines and that despaire hath slain his thousands but presumption his ten thousands And euery deceitfull heart is like a deceiuing Prophet that cryeth Peace peace when sword and danger is the nearest For this purpose he vseth three maine arguments 1. Perswadeth the sinner his sins are not many nor great 2. But if they bee Christ hath dyed for the sins of the world 3. God is so mercifull as hee will not condemne them for them 1. It is a wonder that a man looking vpon his sins should presume but that such must be giuen vp to strong delusions to beleeue lyes that will not receiue the truth in the loue of it and lye vnder that heauie stroak of Gods iustice to bee giuen vp to the waies of his owne heart which is to wander in the paths of death But against this Temptation know that there is not a more certaine propertie of a wicked man to know himselfe by than by allowing himselfe in the lessening and mincing of his sinne for it is an issue of the loue of sin that will not bee warned of the deceitfulnesse neither of sin nor of his own heart 1. Here is a man wofully deluded by the Diuell who hath turned the wrong end of the prospectiue to his eye wherin things as huge as mountaines castles seeme as small as mole-hils And is it not iust seeing he will not beleeue God who telleth him that the least sin separateth and is a partition wall betweene God and him maketh him the child of wrath shutteth heauen openeth hell killeth soule and bodie What perswasion could make this man beleeue that a stab at heart would not kil him because a small pricke 2 A man is befooled by himselfe who neither knoweth Gods waies nor desireth to know them but entertaineth wilfull obiections against the meanes of knowledge and couereth himselfe with questions whether his sins be sinnes You haue not yet proued saith hee my vsury to bee sin nor fashions of apparrell to be sin nor drinking healths to excesse and inflammation to be sin nor to doe this and that on the Sabboth in ciuilitie to bee sinne all this while the sinne is kept close and warme and is none of the greatest because they are not resolued But are not these of the number of those of whom Peter
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
sinner committeth high treason against the crowne and dignity of the God of heauen and is daily drawing neerer his execution a pardon is offered freely in the Gospell grace and mercy are offered but hee by impenitency thrusteth away the word of life scorneth the messengers iustifieth and defendeth his sinne here is a spirituall madnesse and frenzy What a folly is it whereas a man will doe nothing to make his finger ake he would not be hyred to hold his finger in the flame of a candle a moment for any money or gold hee will scarce tast a bitter potion for recouery of health yet this man maketh no bones of that which will bring endlesse torment in hell fire he sticketh not to drink vp a cup of poyson the nature of which is the further it goeth the more incurable it is hee nourisheth a serpent in his bosome which hath teeth and sting and poyson enough hee carryeth euery day a fagot to burne himselfe Oh now will not all this bring the sinner backe with Dauid to say Oh I haue done very foolishly The stung Israelites looked to the brasen serpent and liued they needed not be bidden but wee haue need to bee vrged to loâ—ke vpon Christ lifted vp vpon the pole of the Crosse and yet will not doe so little for our selues and cure What a folly is it for a man to fall and not offer to rise no man in his sense would lye still Oh then remember whence thou art fallen and doe thy first workes and repent 3 All sinne remaineth in full power and condemning force vpon the soule without Repentance Ioh. 9.41 Now you say you see your sinne remaineth in the guilt in the staine in the domination and reigne in the damnation of it Thou wast a swearer an adulterer a hater of God and an enemy to grace a persecutor of Christ and thou art so still if thou hast not repented Sinne hangeth like a burre on the impenitent person it parteth not in life nor in death but lyeth downe in the dust with him and riseth with him it goeth to iudgement with him and is sent to hell with him the wrath of God abideth on him because his sinne abideth with him 4 Of all sinnes impenitency is the greatest and nearest to iudgement Reuel 2.20 Iezabel had time to repent giuen her but repented not and therefore was cast into a bed of sorrow This was noted in Saul 1. Chron. 10 13. Saul dyed for his transgression but what was his transgression First hee disobeyed the commandement secondly hee sought to a Witch thirdly hee sought not to the Lord and therfore the Lord slue him True it is that euery sinne is damnable but no sinne actually condemneth but impenitency and therefore the greatest of sinnes is not to repent of sinne Let it not be said of thee as of Herod yet he added this aboue all that thou being so great a sinner hast not yet repented 3 Looke vpon thy selfe in respect of thy good duties 1 None can be good in thee till thou hast repented first the tree must be good and then the fruit first Abels person was accepted and then his sacrifice but to Caine and his sacrifice he had no respect 2 Nay in the best euen the best duties must bee begun and finâ—shed with Repentance without which the best seruice is vnprofitable and sinfully defectiue Nehemiah in building vp the wall in commanding the Sabbath to bee kept desireth to be remembred in goodnesse and pardoned Neh. 13.12 Repent and pray repent and be baptized repent and receiue the Sacraments else sinne will hinder 4 Looke on thy selfe in thy estate and condition both in respect of sinne and of change and Repentance 1 Looke vpon thy estate of corruption for time Past Present To come 1 What hath thy whole life past been before grace Col 1.21 Paul wisheth them to consider that in times past they were strangers and enemies hauing their mindes set on euill works and 1. Pet. 4.3 It is sufficient that we haue spent our time past in the lusts of the Gentiles in wantonnesse lusts gluttony drunkennesse So dost thou see thy sinnes for number and weight as the sands already and for the manner of committing them against such light and meanes so out of measure sinful and dost thou not say It is sufficient 2 What is thy whole present course without grace 1 To goe on in sin is wilfully to perish and murther our owne soules the case being worse with vs than that mans that fell among theeues we lye not halfe but wholly dead God sendeth his Sonne the good Samaritane to binde vp our wounds to temper a remedy of his owne heart bloud when no herbe or simple was left in heauen or earth for our cure Now we in stead of thankefull acceptance and application of this remedy by going on in sinne we tread vnder foote this pretious bloud nay we make our wounds larger and bigger euery day than other 2 Euery man is euery day nearer his end his death and iudgement we are going before Gods tribunall and to the barre of his iudgement and shall we be so mad as euen in the way to multiply our misdemeanours A malefactor going to the barre or to execution if he should cut a purse by the way would not euery one thinke hanging too good for him This is the case of euery impenitent person liuing in the practise of sinne euen in the way to his execution 3 What will bee thy case in time to come going on in sin 1 In the approach of death Sathan will asâ—ayle with all his strength that in the last combat he may breake the necke of thy soule and hee hauing the strength of a mans owne sinnes vnsubdued and vnmastered he easily attaineth his purpose then setteth hee euery small sinne before the eye in the magnitude of a huge mountaine and the curse due vnto it to the breaking of the heart of a sinner Now is the guilty conscience in a wofull case stricken through with terror and torment Now hee seeth that whereas hee thought to haue got out of sin at the furthest at his death how weake and sicke his Repentance is how strong vnconquerable and gyant-like his sinne is and all concludeth with sathan against him he seeth where the strong man hath long dwelt he is not easily cast out but as he hath liued so he is likely to dye for as the tree leaneth so commonly it falleth and as it falleth so it lyeth 2 If all this will not moue thee consider what followeth after death the time hasteneth wherein thou shalt bee naked before the Lord the Iudge of all in the sight of Angels Men and Diuels Before thee a terrible Iudge to condemne thee and with him the Saints shall iudge the world and giue witnesse against thy sin On the one hand Sathan who tempteth thee shall now accuse thee On the other the Angels ministring spirits shall be ready as a fagot to binde thee and cast thee into hell within thee an accusing conscience as a thousand witnesses against thee shall bring to minde all sinnes and circumstances long since forgotten Beneath thee hell ready to deuoure thee none shall be admitted to speake for thee and thy selfe shalt bee speechlesse and canst not speake for thy selfe so as sentence must needes passe against thee and thou deliuered to the Deuill whose will thou didst diligently execute here that hee may now haue his will and delight in thy endlesse torment Oh therefore vse meanes to preuent this ruful condition come out of thy sin betime hye thee apace out of Sodome lay aside thine owne folly now take Gods warning heare the raps of Christ now knocking at the doore of thy heart by the hammer of his Word Spirit Mercies Iudgements Now follow the Motion let not Sathan or sin beguile thee any longer to hold thee off from Repentance 2. See thy happy change and blessed estate by this grace of Repentance 1. Of all gifts a broken heart is the rarest and happiest the humble heart in stead of lodging foule sins and lusts becommeth a lodge for the highest God who pleaseth to dwel with a broken and contrite heart What an happy change of a stony heart into flesh 2. The very first act of Repentance bringeth pardon of sin Psal. 32. I said I will confesse thou forgauest 2. Sam. 12.13 Dauid no sooner said I haue sinned but Nathan said The Lord hath put away thy sin And the continuance of it bringeth and continueth a sweet sense and assurance of remission in the heart It is not with God as in mens Courts Confesse and iudgement runneth against but in Gods Confesse and the Law is satisfied In mens Courts Confession and Condemnation goe together in Gods Confession and Iustification Iudge thy selfe and preuent the iudgment of God 3. What an happy and welcome change were it of age into youth Nature cannot worke it grace can The old man is put off the new man put on Of old men wee become young and smug againe renewing our strength as the Eagle Psal. 103. And this change by grace forerunneth that great change by glorie and is the beginning of it When these base earthly bodies shall become spirituall bodies and this very peece of clay shall shine as the Sun when corruption shall put on incorruption and these ignorant sinfull soules shall put on a perfect image of Godâ— and the whole man become like the Angels themselues Whom these considerations cannot moue I suppose nothing can Thus I haue somewhat largely intreated out of this Text of the Practice of Repentance in the Rules Le ts Helpes Markes and Motiues I will conclude the Treatise with that of our Sauiour If ye heare these things blessed are yee if yee doe them and end as I began with the words of the Text If yee repent not yee shall all perish There is no greater miserie than to bee without miserie no greater sorrow than to bee without the sorrow of sound Repentance FINIS Note 1. Note 2. Reason Vse 1. Note 3. Vse Reason Secondly the Cautions Reason Deut. 5 Reas. 1. Conclus Conclus 3 Conclus 4 Reas. â— Reason 1 Rule 3. The fourth Let. Let 4. Conclus 1. Conclus 2. Reason Reason Vse